Wikipedia

Rashid Rida

Syrian Muslim scholar and reformer (1865-1935)

Rashid Rida was a Salafist Islamic scholar who called for the revival of the study of hadith and supported the idea of a Islamic state.[29] He believed that reform was needed to save Muslims from Sufism and start a Islamic revival.[30] He supported the idea of a armed jihad in the Muslim world against imperialists.[31] During the 1900s, Rida started to be influenced by Wahhabism and Ahl-i Hadith and started to follow a more conservative interpretation of Salafism.[32][33][34][35][36]

Muhammad Rashid Raza
مُحَمَّدُ رَشْىدْ رِضَا
Muhammad Rashid Rida
TitleAllamah,[2][3]
Shaykh al-Islam,
Imam[4]
Personal
Born
Muḥammad Rashīd ibn ʿAlī Riḍā ibn Muḥammad Shams al-Dīn ibn Muḥammad Bahāʾ al-Dīn ibn Munlā ʿAlī Khalīfa[27]

(1865-09-23)23 September 1865[5] or (1865-10-17)17 October 1865[6]
Al-Qalamoun, Beirut Vilayet, Ottoman Empire (present-day Lebanon)
Died22 August 1935(1935-08-22) (aged 69)[6]
Cairo, Egypt
Cause of deathHeart attack[28]
Resting placeCairo, Egypt
ReligionIslam
Nationality
  • Ottoman (1865–1922)
  • Egyptian (1922–1935)
Era19th to early 20th century
RegionMiddle East[7]
JurisprudenceShafiʽi[8] Ijtihad[9][10]
CreedAthari[11][12]
Movement
OccupationMufti, Mufassir, Faqīh, Muhaddith[26]
Senior posting
Influenced by
Influenced

References

change
  1. ↑ 1.0 1.1 Webman, Esther (2015). "The "Jew" as a Metaphor for Evil in Arab Public Discourse". Journal of the Middle East and Africa. 6 (3). Routledge, Taylor and Francis Group: 282. doi:10.1080/21520844.2015.1086966. JSTOR 605489. S2CID 146545195. "At the turn of the nineteenth century, the Jews' love for money, selfishness, and racial solidarity were discussed in al-Manar... An article entitled "The Jews, the Freemasons, and the Novelty of Nationalism,".. claimed that "there is no other nation as the people of Israel, which is so associated with money and racial solidarity ('asabiyya)" and so eager to exploit all nations' wealth for its own benefit."... "by the 1930s,... (Rida).. embraced the spirit and the letter of the Protocols without explicitly quoting them".
  2. ↑ Suleiman Al-Fahdawi, Khaled (2007). Allama Muhammad Rashid Rida: His Era – Challenges – And Reform Approach. Safahat Al-Dirasat wa-al Nushr.
  3. ↑ Bin Anwar Bin Muhammad Ghani, Muhammad (2018). "The Growth and Development of Hadith & its Sciences In Indo Pak Sub-Continent". Social and Cultural Studies. 5 (2). Pakistan Research Database. Archived from the original on 4 Sep 2022 – via PRDB.pk.
  4. ↑ ibn Abd al-Aziz ibn Hammad al-Aql, Abdurrahman (2005). "Al-Ustadhun Al-Imam Hujjat al-Islam As-Sayyid Muhammad Rashid Rida" [Our Master, Imam Hujjat Al-Islam Sayyid Muhammad Rashid Rida]. Jamharat Maqalat Allamah As-Shaykh Ahmad Muhammad Shakir. Dar al-Riyadh. pp. 653–665.
  5. ↑ Ende, W. (2012). "Ras̲h̲īd Riḍā". In Bearman, P.; Bianquis, Th.; Bosworth, C.E.; van Donzel, E.; Heinrichs, W.P. (eds.). Encyclopaedia of Islam (2nd ed.). Brill. doi:10.1163/1573-3912_islam_SIM_6240.
  6. ↑ 6.0 6.1 Arthur Goldschmidt (2000). Biographical Dictionary of Modern Egypt. Lynne Rienner Publishers. p. 166. ISBN 9781555872298.
  7. ↑ http://www.oxfordislamicstudies.com/article/opr/t236/e0697 [bare URL]
  8. ↑ Arabi, Oussama; Powers, David S.; Spectorsky, Susan A. (2013). "Chapter Twenty-One: MUḤAMMAD RASHĪD RIḌĀ (d. 1935)". In Haddad, Mahmoud O. (ed.). Islamic Legal Thought: A Compendium of Muslim Jurists. Leiden, The Netherlands: Brill Publishers. p. 458. ISBN 978-90-04-25452-7. Although he was a Shāfiʿī, Riḍā defended the Ḥanbalī Wahhābīs.
  9. ↑ Lauzière, Henri (2016). The Making of Salafism: Islamic Reform in the Twentieth Century. New York: Columbia University Press. p. 96. ISBN 978-0-231-17550-0.
  10. ↑ Soage, A.B. (2008). "Rash? d Ridā's Legacy". The Muslim World. 98 (1): 1–23. doi:10.1111/j.1478-1913.2008.00208.x. He rejected the ulema unquestioning imitation of their medieval predecessors (taqlid), and the practice of blindly following a particular school of jurisprudence (madhhab).
  11. ↑ Lauzière, Henri (2016). The Making of Salafism: Islamic Reform in the Twentieth Century. New York: Columbia University Press. pp. 62–63. ISBN 978-0-231-17550-0. (Rida)... claimed to be Salafi in creed and relied more heavily on transmitted knowledge (naql) than did Muhammad Abduh.
  12. ↑ Halverson, Jeffrey R. (2010). Theology and Creed in Sunni Islam. New York, USA: Palgrave Macmillan. pp. 61–62, 71. ISBN 978-0-230-10279-8. ... the early progressive liberalism of these modernists quickly gave way to the arch-conservatism of Athari thinkers who held even greater contempt for the ideas of the nonbelievers (as well as liberals). This shift was most pronounced in the person of Rashid Rida (d. 1935), once a close student of 'Abduh, who increasingly moved to rigid Athari thought under Wahhabite influences in the early twentieth century. From Rida onward, the "Salafism" of al-Afghani and 'Abduh became increasingly Athari-Wahhabite in nature, as it remains today.
  13. ↑ https://www.researchgate.net/publication/272433628_Zionism_as_told_by_Rashid_Rida [bare URL]
  14. ↑ https://www.researchgate.net/publication/362977766_From_the_Dreyfus_Affair_to_Zionism_in_Palestine_Rashid_Rida's_Views_of_Jews_in_Relation_to_the_'Christian'_Colonial_West [bare URL]
  15. ↑ Mohamed, Eid; Mohamed, Talaat F. (2024). "Racio-national Imaginary and Discursive Formation of Arabo-Islamic Identity in al-Manār and al-Risālah: A Topic Modeling Study". Journal of Cultural Analytics. 9 (3). doi:10.22148/001c.116223.
  16. ↑ Aziz, F.; Abbas, H.; Zia, S.M.; Anjum, M. (2011). "Some Social Issues in the Eyes of Muslim Modernist Thinkers". Interdisciplinary Journal of Contemporary Research in Business: 773.
  17. ↑ Saeed, A. (2013). "Salafiya, modernism, and revival". The Oxford handbook of Islam and politics. pp. 34–36. Section: 'Muhammad Rashid Rida: Taking the Modernist-Salafiya Movement Toward Conservatism' "Under Rida Islamic reformism took a more conservative turn.. Despite Rida's commitment to Islamic reform and the important role of al-Manar, his modernism gave way to an increasing conservatism after WWI..... Rida became increasingly literalist in his understanding of the driving force behind the Salafiyya movement.... his later salaforientation was closer to the approach of contemporary groups that go under the banner of Salafism than to that of `Abduh."
  18. ↑ Olidort, Jacob (2015). "A New Curriculum: Rashīd Riḍā and Traditionalist Salafism". In Defense of Tradition: Muhammad Nasir Al-Din Al-Albani and the Salafi Method (Thesis). Princeton, New Jersey, USA: Princeton University. pp. 52–62. Rashīd Riḍā presented these core ideas of Traditionalist Salafism, especially the purported interest in ḥadīth of the early generations of Muslims, as a remedy for correcting Islamic practice and belief during his time.
  19. ↑ Lauzière, Henri (2016). The Making of Salafism: Islamic Reform in the Twentieth Century. New York: Columbia University Press. pp. 39–46. ISBN 978-0-231-17550-0.
  20. ↑ Bennet, Andrew M. (2013). "Islamic History & Al-Qaeda: A Primer to Understanding the Rise of Islamist Movements in the Modern World". Pace International Law Review Online Companion. 3 (10). Stetson University College of Law: 345. JSTOR 41857681. Rida was motivated by celebrated revivalist influences – the doctrine of the conservative Sunni Hanabali school, Ibn Taymiyya, and the Wahabbi movement – and became increasingly Islamist throughout his lifetime....
  21. ↑ Hourani, Albert (1962). "Chapter IX: Rashid Rida". Arabic Thought in the Liberal Age: 1798–1939. University Printing House Cambridge United Kingdom: Cambridge University Press. pp. 225, 231. ISBN 978-0-521-27423-4. The suspicion of Sufism... was one of the factors which in later years was to draw him nearer to the teachings of Ibn Taymiyya and the practices of Wahhabism... Sympathy with Hanbalism led him, in later life, to give enthusiastic support to the revival of Wahhabism...
  22. ↑ Achcar, Gilbert (2016). Islamic exceptionalism: how the struggle over Islam is reshaping the world. New York: St Martin's Press. p. 91. ISBN 978-1-250-06101-0. The basic premise of Islamism was that Islam was the natural, authentic setting for all believing Muslims. In Rashid Rida's words, it was "the religion of innate disposition." In that sense, Islamism... was meant to resolve the problem of ideology.
  23. ↑ Bennet, Andrew M. (2013). "Islamic History & Al-Qaeda: A Primer to Understanding the Rise of Islamist Movements in the Modern World". Pace International Law Review Online Companion. 3 (10). Stetson University College of Law: 345. JSTOR 41857681. Rida... became increasingly Islamist throughout his lifetime....Rida's views against modernity added a strong anti-Western element to the Islamist ideology, and were reinforced by the Muslim Brotherhood and other like-minded organizations with a greater intensity...
  24. ↑ Reynolds, Dwight F. (2015). The Cambridge Companion to Modern Arab Culture. Cambridge, United Kingdom: Cambridge University Press. p. 71. ISBN 978-0-521-89807-2.
  25. ↑ Mishra, Pankaj (2017). Age of Anger: A History of the Present. New York City, USA: Farrar, Straus and Giroux. p. 27. ISBN 978-0-374-71582-3.
  26. ↑ Olidort, Jacob (2015). In Defense of Tradition: Muhammad Nasir Al-Din Al-Albani and the Salafi Method (Thesis). Princeton, New Jersey, USA: Princeton University. pp. 58–59. Albānī's son 'Abd Allāh calls Rashīd Riḍā muḥaddith Miṣr ("the ḥadīth scholar of Egypt")...
  27. ↑ Arabi, Oussama; Powers, Davis S.; Spectorsky, Susan A. (2013). "Chapter Twenty-One: MUḤAMMAD RASHĪD RIḌĀ (d. 1935)". In Haddad, Mahmoud O. (ed.). Islamic Legal Thought: A Compendium of Muslim Jurists. Leiden, The Netherlands: Brill Publishers. p. 457. ISBN 978-90-04-25452-7.
  28. ↑ https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/rida-rashid-1865-1935 [bare URL]
  29. ↑ Ayubi, Nazih N.; Hashemi, Nader; Qureshi, Emran (2009). "Islamic State". In Esposto, John L. (ed.). The Oxford Encyclopedia of the Islamic World. Oxford: Oxford University Press. Archived from the original on 27 February 2021.
  30. ↑ Hassan Khalil, Mohammad (2007). Muslim Scholarly Discussions on Salvation and the Fate of 'Others' (PDF). The University of Michigan. pp. 31, 183–184. Archived from the original (PDF) on 6 May 2021.
  31. ↑ Nakissa, Aria (2022-06-29). "Reconceptualizing the Global Transformation of Islam in the Colonial Period: Early Islamic Reform in British-Ruled India and Egypt". Arabica. 69 (1–2). Brill: 211–212. doi:10.1163/15700585-12341630. S2CID 251145936 – via Brill.com.
  32. ↑ Achcar, Gilbert (2010). The Arabs and the Holocaust: The Arab-Israeli War of Narratives. London, UK: Actes Sud. pp. 104–105. ISBN 978-0-86356-835-0. The development of Rida's thought brought him closer to the Puritanical doctrine known as Hanbalism and especially to that of its Wahhabi adherents,.. Rida's fundamentalist turn manifested itself above all in his defence of the Wahhabis.. In his articles he tirelessly reiterated- .. that the Wahhabis were the best Muslims
  33. ↑ Shapoo, Sajid Farid (2017-07-19). "Salafi Jihadism-An Ideological Misnomer". Small Wars Journal. Retrieved 2023-03-20. Rashid Rida during the later years of his life, made a dramatic shift towards Wahhabism and grew closer to the Wahhabis and their ideational approach.
  34. ↑ Mouline, Nabil (2014). The Clerics of Islam: Religious Authority and Political Power in Saudi Arabia. New Haven, London, UK: Yale University Press. p. 131. ISBN 978-0-300-17890-6. After the fall of the Caliphate in 1924, Rida.. promoted Hanbali-Wahhabism.
  35. ↑ Mouline, Nabil (2014). The Clerics of Islam: Religious Authority and Political Power in Saudi Arabia. New Haven, London, UK: Yale University Press. p. 131. ISBN 978-0-300-17890-6. After the fall of the Caliphate in 1924, Rida.. promoted Hanbali-Wahhabism.
  36. ↑ Dudoignon, Stephane A.; Hisao, Komatsu; Yasushi, Kosugi, eds. (2006-09-27). "Chapter 3: THE MANARISTS AND MODERNISM". Intellectuals in the Modern Islamic World (PDF). p. 56. doi:10.4324/9780203028315. ISBN 9780203028315. The most glaring example of such developments and differences of opinion is Rashid Rida's transformation in the last phase of his life into a spokesman for the Wahhabi movement in the Arabian Peninsula...
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