In face of severe censorship from the police authorities and official Ottoman clergy; Bitar, Al-Qasimi and Tahir al-Jaza'iri intensified their efforts by coordinating political activities and Salafi reformist endeavours such as calls for Arab revival, Ijtihad, etc.

Appealing to popular themes of "Arab heritage", Al-Qasimi penned a major appraisal of Muhammad Ibn 'Abd al-Wahhab; acclaiming his efforts in eradicating superstitions and heresies from the Arabian Peninsula.

Adopting the teachings of Ibn Taymiyya; he also espoused ideas critical of folk Sufism and practices such as intercession, tomb-visits, Taqlid (blind-following), etc.

[3] The victory of Young Turks after the political crisis of the failed coup d'etat of 1909 led to the Committee of Union and Progress (CUP) consolidating its autocratic rule by pursuing a centralization policy.

With the help of official clerics and Sufi orders co-opted from the previous Hamidian administration, the CUP began to persecute Salafi reformists more harshly.

Bitar and Qasimi were put on trial and implicated in numerous crimes such as treason, inciting separatist tendencies and plotting sedition with "Wahhabis".

[4] As a scholar, Jamal al-Din al-Qasimi published research in magazines and newspapers; he wrote many compilations in which he dealt with all aspects of religion, including belief, hadith, exegesis, jurisprudence, history, difference, and ethics.

He called for a renewal of the understanding of religion, for the reform of worshippers and mosques, and for Islam to be a beacon of unity for all Muslims, so that they would not be divided by a contractual or doctrinal dispute.