In the late centuries, the scientific movement in Yemen was activating from time to time. And in all its intellectual and cultural activities, the scientific movement has been in conflict, less or more, with the political system. This scientific movement was depending on a single style of knowledge that would keep it in the power only and was working to fight, confront and weaken any other intellectual or political orientation. Accordingly, Yemen remained isolated from its Arab and Muslim community as well as the world as a whole.

Free Yemenis, which was formed more than 70 years ago." The Imamate system, rooted in the declension and its backward method in administrating the country's affairs created a lump in the throat of the nation and its educated dignitaries who were feeling that they were despised more than others, and the debasement of Yemen among the world nations and its deteriorated dignity among East and West countries. The demand of the restoration of Yemen's reputation and its dignity as well as the demand for separation of powers and justice among the citizens were the most important demands, as expressed by writers such as the martyr Muhammad Ahmed Nu'man may Allah have mercy on him. And this demand is still present today at the youth of the Revolution of February 2011 after more than two-thirds of a century, and these young people are the heirs of the first generation of the pioneers of the national movement." This atmosphere, which was narrated by Mr. Salah, is the atmosphere that will preoccupy the Islamic movement and will make it back to the roots and will make it is opened to the regional environment, as we will mention in the coming episodes of this study, Allah willing.

In part 1 of this study, we mentioned that the thought of the Yemeni Islamic reformist movement dates back to the depths of Islamic history, according to many of great diligents, such as Imam Muhammad ibn Ibrahim al-Wazir (775 AH - 840 AH), author of the books of (al-Rawdh al-Basim), (al-Awasim wa al-Qawasim) and ('iithar al-Hhaq ala al-Khalq). All these books and other publications reflect the magnitude of the deep religious renewal undertaken by this great Scholar, and this school will be a beacon of guidance for the scholars and thinkers who will come after him.

The diligent Imam Saleh al-Muqbili

In the same manner of Ibn al-Wazir, another great scholar will come, who is the diligent Imam Saleh Ibn Mahdi al-Muqbili (1047-1108). He is the author of the book of "al-Alam al-Shamikh fi tafdhil al-Haqi alaa ala as-Aba' wa al-Mashayikh." This book will explain his scientific path in thinking and diligence, his doctrine in looking up the evidence wherever it is, will reject the imitation and its people, and will set a new path for him in the manner of Ibn al-Wazir in the liberation from imitation and will draw a path towards liberation and diligence.

Al-Muqbili grew up on Zaydi doctrine, but he rejected imitation. Long debates took place between him and the scholars of Sana'a. He had not rested because of the situation that prevailed in the intellectual atmosphere in the country at that time, and he and his family went to Mecca in 1080 AH. Imam al-Shawkani spoke about him by saying: "He was detracting from the view of the Mu'tazila in some rhetorical matters, he was detracting from the Ash'aries' opinion on some issues, he was detracting from the view of the Sufism's on most issues, he was detracting from the view of the narrators in their exaggeration in religion and he had not care about anyone who disagrees with, as long as he clings to the evidence."

Imam al-Shawkani

It can be said that Imam Muhammad Ibn Ali al-Shawkani (1173 - 1250 AH) was one of the most prominent Sunni scholars in the Islamic world of his time. He is one of the great scholars, which the Reformist Yemeni Islamic Movement had relied heavily on them; in their jurisprudence, thought and innovative approach, and it has been imitated them a lot.

Imam al-Hafiz Abdu al-Qadir Ibn Ahmad al-Kawkabani, who died in 1207 AH, talked about him by saying: "He was the most prominent scholar of his time. He had no counterpart in Yemen. He is one of the students of Imam Ibn al-Amir al-Sanaani and the bearer of the Sunnah banner after him."

The scholar Muhammad Ali Ibn Ibrahim Ibn Ali Ibn Ibrahim Ibn Ahmed Ibn Amer who died in (1208 AH) said: "He was an imam in all sciences, and a corrector of every art, with a quietness," He is the sheikh of al-Shawkani in (Saheeh al-Bukhaari), where he heard this book from him from the beginning until the end.

Shawkani and his thought have shaped the mind of the Movement and its thought and its religious culture and jurisprudence, so the Movement printed all his books. The Movement has listed his books in the curricula of the scientific institutes, schools and universities. These books have been taught in schools and have been included in mosques and universities libraries. There have been appeared dozens of university researches that speak about Imam al-Shawkani's thought.

The printing of books of Imam al-Shawkani have been continued, where they reached more than one hundred books. And these books such as the book (Fath al-Qadeer), (Neil al-Awtar), (al-Sayl al-Jarar al-Mutadafiq ala al-Hadayiq wa al-Azhar), and other books have represented essential supply for the Islamic Movement, and this enrichment and celebration will continue to the present day.

From this reformist school, the Yemeni Islamic Movement will draw a new path based on:

- Reviving intellectual and scientific renewal based on the Quran and Sunnah, and rejecting imitation in all its forms.

- Rejecting the religious and sectarian fanaticism, and spreading the atmosphere of tolerance throughout the country (1).

- Encouraging to learn the juristic science and reviving the values and principles of Islam.

- Facing the thought of underdevelopment, this is the task of the scientific institutes and will reach great results.

Conclusion

A summary of the intellectual determinants of the Reformist Islamic Movement is that it relied on pure Yemeni intellectual and scientific scholars such as Ibn al-Wazir, al-Shawkani and al-Muqbili. The most important political and cultural features will emerge with the constitutional revolution in 1948 and the political formation will be completed after the coup that took place in 1955. After the revolution of September 1962, the Reformist Movement will emerge in order to become an independent entity. This will be discussed in detail in the coming episodes, Allah willing.

Footnote:

1- The Islamic Movement will do well, and it will establish a culture of tolerance, strengthen the pillars of moderation and fight violence and intolerance. It will also make great efforts in this regard, and formal and party educational and cultural institutions will take over this file for decades and redraw Yemen with new features.