He held that these flaws could be alleviated by a return to what he saw as the true principles of Islam albeit interpreted (ijtihad) to suit modern realities. This alone could, he believed, save Muslims from subordination to the colonial powers. Rida had a close relationship with Freemasonry, though his feelings toward the Bahá'í Faith were quite negative. Despite some controversial ideas held by Rida, his works and in particular his magazine al-Manar spread throughout the Muslim world influencing many individuals including the popular Salafi writer Muhammad Nasiruddin al-Albani. Muhammad Rashid Rida was one of the earliest critics of Zionism and wrote an article on the Movement as early as 1898. Rida died on his way back to Cairo from Suez, where he had gone to see off his patron, King of Saudi Arabia Abdulaziz Ibn Saud. The corruption and tyranny of Muslim rulers ("caliphs", sultans, etc.) throughout history was a central theme in Rida's criticisms. Rida, however, celebrated the rule of Muhammad and the Rightly Guided Caliphs, and leveled his attacks at subsequent rulers who could not maintain Muhammad's example. He also criticized the clergy ("ulama") for compromising their integrity - and the integrity of the Islamic law ("sharia") they were meant to uphold - by associating with worldly corrupt powers. Rida's ideas were foundational to the development of the modern "Islamic state". He "was an important link between classical theories of the caliphate, such as al-Mawardi's, and 20th-century notions of the Islamic state". Rida promoted a restoration or rejuvenation of the Caliphate for Islamic unity, and "democratic consultation on the part of the government, which he called "shura"." In theology, his reformist ideas, like those of Abduh, were "based on the argument that:  shari'a consists of "`ibadat" (worship) and "mu'amalat" (social relations). Human reason has little scope in the former and Muslims should adhere to the dictates of the Qur'an and hadith. The laws governing "mu'amalat" should conform to Islamic ethics but on specific points may be continually reassessed according to changing conditions of different generations and societies. Although he did not call for the "revolutionary establishment" of an Islamic state, rather advocating only gradual reform of the existing Ottoman government, Rida preceded Abul Ala Maududi, Sayyid Qutb, and later Islamists in declaring adherence to Sharia law as essential for Islam and Muslims, saying   Koran 5:44 applies to `...whomsoever thinks it distasteful to rule in accordance with the just rules which God sent down, and does not rule by them because he has different views, or because he has worldly interests.