Rashid Rida
Muhammad Rashid Rida | |
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محمد رشید رضا | |
Shafiʽi[6]
| |
Occupation | Mufti, Mufassir, Faqīh, Muhaddith[22] |
Muslim leader | |
Influenced by | |
Influenced |
Muhammad Rashid Rida (
As a young
He was Abduh's de facto successor and was responsible for a split in Abduh's disciples into one group rooted in modernism and secularism and the other in the
During the 1900s, Riḍā abandoned his initial rationalist leanings and began espousing Salafi-oriented methodologies such as that of
Early life and education
Muhammad Rasheed Riḍā was born in
Riḍā received a traditional religious education, attending elementary school at the local
Muhammad Abduh
Riḍā met
Following Abduh's death in 1905, Riḍā was seen as his
Islamic unity under Ottomanism
In 1897, Riḍā, along with
In 1898, Riḍā began publishing articles encouraging Ottoman authorities to adopt a new religious strategy within the existing
This global religious society, according to Riḍā, would pave the way for a spiritual caliphate. Islamic unity required the abolition of sectarian differences as well as the revival of doctrines practiced by the
Riḍā's denunciation of Sufism and condemnation of the Rifaʽi and Qadiriyya orders for ritualising innovated practices enraged Abū l-Hudā al-Sayyādī, the Sultan's Syrian advisor. Ottoman authorities began harassing Riḍā's family in Syria and al-Sayyādī requested that his brother-in-law Badrī Bāšā, the governor of Tripoli, send military authorities after Riḍā's brothers. They later attempted to confiscate his family mosque and Riḍā wrote that al-Sayyādī planned to assassinate him in Egypt. Riḍā's journal al-Manar was subsequently banned in Ottoman regions[40] though the censorship did not dissuade him from continuing to write and publish. In 1901, Abd al-Rahman al-Kawakibi published Umm al-qura, which detailed the idea of a World Muslim Congress for the first time. Al-Kawakibi also set the Congress in Mecca, which was seen as a staunch anti-Ottoman elaboration of the pan-Islamist movement, as he argued for replacing Ottoman rule with an Arabic Qurayshi caliphate elected by the Congress. He also condemned Sufism. Riḍā expanded this idea in a series of articles in al-Manar.[67][68]
Despite rejection from the Empire, Riḍā continued supporting the preservation of the
Riḍā's resentment for Abdul Hamid grew following the
When Riḍā supported the Young Turks, he put aside concerns about CUP's nationalism; by 1909, however, he accused the group of spreading heresy, Westernising Islamic government, and creating chaos. He wrote a number of articles in the Turkish press condemning policies based on nationalism and race and warned that nationalism was a European concept that violated Islamic principles, and would lead to the collapse of the multi-ethnic, multi-racial Ottoman Empire. He sought decentralisation of the Empire without challenging the legitimacy of the Ottoman Sultan, and made sure to distinguish between his opposition to CUP and his loyalty to the Ottoman state.[74] Until World War I, Riḍā advocated autonomy for imperial territories while seeking to maintain the caliphate in Istanbul.[70][75] In 1911, he wrote: "Islam is a religion of authority and sovereignty... Muslims all over the world believe that the Ottoman state is fulfilling the role of defender of the Muslim faith" and that mistakes made by sultans would disappear once European colonisation was no longer a threat.[74]
Criticism of CUP
By the
Around this time, Riḍā established the Society of the Arab Association (Jam'iyyat ul-Jami‘a al-Arabiyya), a secret society seeking union between the Arabian Peninsula and the Ottoman Arab provinces.
He sought to pressure the Ottoman state on behalf of Arabs, urging them to prepare a contingency plan for defense against European ambitions in the event that the Ottoman Empire fell. He corresponded with
1913 coup d'état
In 1913, CUP launched a
Riḍā joined the ranks of
World War I
During
Post-war
Riḍā's militant opposition to Westernisation reached its peak in the aftermath of the war. In his 1922–23 work al-Khilafa aw al-Imama al-‘Uzma (
The
Wahhabism
Riḍā's views of Wahhabism became more favorable upon his arrival in Egypt in the 1890s, when he read about the movement and
In 1919, he published
By 1926, references to "excessive zeal" had disappeared and the Wahhabi's initial failure was instead blamed on corrupt Ottomans and the British Empire.[102] Riḍā asked followers of his Islah movement to support Wahhabis against three hazards that threatened the community from within: the "Shi‘a fanatics," Sufism, and "Westernised preachers of atheism."[97] In 1927, Riḍā wrote that the Wahhabis had become a large group in Egypt, with adherents among the religious scholars at institutions such as Al-Azhar University. He had begun to adopt some of the Wahabbis' more uncompromising attitudes to religious reform.[103] Detractors accused him of becoming an official spokesperson for the Wahhabis due to financial assistance from ibn Sa'ud, which Riḍā denied.[104]
Riḍā's endorsement of Wahhabism was the decisive factor in the spread of its influence beyond the kingdom's borders. Wahhabi scholars consistently emphasised that their affinity to mainstream Sunni legal schools and affirm their tradition was among the several manifestations of Salafism. Al Sa'ud encouraged Saudi Muslims to tone down their dogmatic views and in the 1920s facilitated the movement of several of Riḍā's disciples to Hejaz, where, through education, their beliefs were shifted from exclusivist, narrow-minded
Attacks on Hejaz and Damascus
Riḍā strongly championed
Riḍā defended the
Riḍā's subsequent political efforts focused on two fronts: campaigning for Syrian independence and supporting ibn Sa'ud's efforts to unify the Arabian Peninsula. When the Great Syrian Rebellion broke out in 1925, Riḍā and the Syro-Palestinian Congress provided it full support, with financial backing from the nascent Saudi state. By 1927, the rebellion had been stymied and nationalist factions of Syro-Palestinian Congress approached the British Empire and French Third Republic to seek a compromise. This angered Riḍā and only served to strengthen his respect of ibn Sa'ud, who he believed the only sovereign Islamic ruler who stood up to colonial powers and guarded the holiest sites of Islam. British Intelligence in Cairo, concerned about Riḍā's influence, monitored his activities.[93][90]
World Islamic Congresses
Riḍā was a delegate in the preparatory subcommittee for the 1926 Islamic Congress for Caliphate held in Cairo, which declared that the caliphate was still possible. He was not, however, an active participate in the Cairo Congress itself and considered its organizers to be inefficient. He enthusiastically joined the Pan-Islamic Congress established by ibn Sa'ud the same year. He became a prominent delegate and organizer of the Congress, whose objectives were international Islamic recognition of the Saudi rule of Hejaz, consultations on hajj services, and erasure of past reputation of sectarianism associated with the Wahhabis. Riḍā drafted conference protocols on behalf of ibn Sa'ud and wrote the king's opening address. Riḍā pressed for a collective oath of Congress delegates to pledge to rid the Arabian Peninsula of its foreign influences, and proposed an Islamic pact between Muslim governments, envisioning the assembly as a precursor to a league of Muslim nations. Despite his enthusiasm, no significant resolutions were passed and no subsequent congresses were held in Mecca due to the deep religious, doctrinal, and political differences across the Muslim world. Still, with prominent figures like Grand Mufti of Jerusalem al-Husseini in attendance, the conference marked the consolidation of the alliance between pan-Islamists and the leaders of the new Wahhabi state.[83][110][111][112] In defense of the Wahhabis' religious credentials, Riḍā cited Tarikh Najd, a treatise composed by 'Abd Allah ibn Muhammad Aal-al Shaykh, the son of al-Wahhab. He asserted that Wahhabis had sincere zeal for the Islamic faith and were amongst the most hostile to foreign influences.[83] Riḍā later backed ibn Sa'ud's campaign to eradicate fanatical Ikhwan rebels.
Salafism
Riḍā's early exposure to the Hanbali school in Syria informed his vision of a puritanical renewal based on the revival of the values of the Salaf, the first three generations of Islam,[113] and argued that Salafism was "an Islam purged of impurities and Western influences."[58][114][115]
In 1905, he spoke of the Salafis as a collective noun, theologically distinct from the
He was critical of
In the 1920s, Riḍā came to see Salafism as religious fervour and puritanical revival of old Islamic practices. He also became a committed supporter of Saudi military expansions.[123] While politically pan-Islamist,[124] Salafism became increasingly puritanical and faced opposition by conservative quarters like Al-Azhar University. It did, however, find support from the Arabian Peninsula and the Ahl-i Hadith movement on the subject of Wahhabi revival.[106] Muhammad Hamid al-Fiqi, one of Riḍā's disciples, was appointed president of the Meccan Department of Printing and Publication, where he started a new al-Manar-adjacent Islamic journal, al-Islah, on Riḍā's recommendation. The journal pushed the key doctrines of Salafism and integrated Arabia into the transnational network of Islamic reformist efforts while fostering a broader sense of Islamic identity among the Arab elite.[125][126][127][128]
Years prior, in 1912, Salafi scholars
From the 1920s onwards, Riḍā and his disciples conceptually expanded Salafism in a legal sense. He claimed to use scriptural proofs on legal issues as the
Riḍā believed only
Death
Riḍā died on the return trip from Suez to Cairo after seeing off King
Views
Tawhid
Rida's vision of
Muhammad Abduh, Rashid Rida's early mentor, had adopted an Ash'ari methodology of metaphorical and interpretive view of what he viewed as potentially anthropomorphic descriptions of
Tajdid and taqlid
Riḍā believed that the early Muslims' upholding of tawhid and sunnah were the primary reasons for their spiritual and material success. He praised their independence, free from blind adherence and motivated by Quaranic teachings. He believed Muslim decline began after the end of the Islamic caliphates in the 13th century, when the Arab rule, and the influence of their adherence to sunnah, ended. Riḍā also believed that non-Arab rulers engaged in religiously-harmful innovation and superstition. Based on his reading of hadith, he believed that a second Islamic victory was prophesised and undertook initiatives for global revivalism as a result.[139] He thought the Muslim world faced crises in spiritual, educational, and legislative affairs, and identified Islamic religious reform as a "triple unification of doctrine, law, and ethics." His adoption of Wahhabism's puritanical tenets after 1918 symbolised his adoption of a Hanbalite reformist framework. To achieve this comprehensive Islamic system, Riḍā sought to revive the classical Islamic theory of life. To him, the reconstitution of the Islamic system was only possible by directly returning to the original sources. In this, he also defended the superiority of naql (textual sources) over aql (rational sources), and condemned philosophy and Sufism.[66][145]
Riḍā travelled to Europe only once, on political grounds; he did not speak English or other European languages. He disliked the social life and was critical of Christianity. Despite this, he had a robust sensitivity to challenges faced by Muslims in the modern world. He believed that the inner decay of Muslims, as well as the efforts by the Catholic Church, prevented Europeans from embracing Islam. He wanted Muslims to accept aspects of modernity only to the extent to which it was essential for the recovery of Islamic strength. He considered it a duty for Muslims to study modern science and technology. He repeatedly urged legal experts and the scholars to come together and produce modernised legal works based directly from the Qur'an and hadith in a way that was accessible for all believers.[52]
Riḍā was a leading exponent of Salafism[146] and was especially critical of what he considered taqlid (blind following) of excessive Sufism, which he believed to have distorted the original message of Islam. He encouraged both laymen and scholars to read and study directly the primary sources of Islam by themselves.[147][148] This principle enabled Riḍā to examine contemporary subjects through a modern lens. He believed that the "fragmentation of Muslims into sects and parties" resulting from taqlid was particularly harmful and would lead to worship of someone other than God, which was in direct contradiction of tawhid.[149]
Theologically, Riḍā argued that rigid adherence to
Riḍā's criticism of taqlid extended beyond sharia and Islamic theology to include socio-political developments. He believed these associations and the consequent partisanship influenced mad'hab affiliations and fanaticism. He was more critical of al-Mutafarnijun, Europeanised emulators who he regarded as guilty of taqlid for abandoning the path of the Salaf. While the madhab partisans are influenced by administrative positions of power and promote governmental interests, the Mutafarijun divided the Muslim community based on differences in language, nationality, and geography, and conceived new identities within the nation-states, which Riḍā considered significantly more harmful.[152]
Secularism and modernism
Riḍā believed that the management of state affairs and its principles were an integral part of Islamic faith. Accordingly, he called for the restoration of an
Riḍā called upon Muslims to reject Westernisation and labelled Islamic modernists as "false renewers" and "heretics" whose efforts were harming Muslim societies. He accused Westernised modernizers of corruption, immorality, and treason. He was a fierce believer that any reforms going against Scripture is heresy and should be censured. His campaigns were instrumental in putting modernists like Ali Abd al-Raziq to trial for what Riḍā viewed as attacks on sharia. Riḍā was a strong literalist[157] opposed the trend of rejecting hadith in Egypt. Prominent in this movement was the Egyptian physician Muhammad Tawfiq Sidqi who grew out of Abduh's modernist traditions.[158] Riḍā disagreed with Sidqi's beliefs that hadith was prone to corruption due to flawed transmission and that Muslims should rely solely on the Qur'an, which Riḍā took as a minimisation of Muhammad's importance.[159] He believed modernists had gone too far into Westernism in their reformist attempts, leading Muslims to lose their faith. He used the Qur'anic term Jahiliyya to refer to ignorance of pre-Islamic Arabia and the conditions of contemporary Muslims, and believed that governance not adhering to sharia was apostasy. This idea would become a major rationale behind the armed Jihad of future militant organisations.[156][58]
He strongly criticised scholars who issued fatwas aligning with modernist ideals.[160] Riḍā believed that a society that properly obeyed sharia would be successfully resistant to both capitalism and class-based socialism, since this ideal society would be immune to temptations.[161] He dismissed modernist advocacy of cultural synthesis, emphasizing the self-sufficiency and comprehensiveness of Islamic faith.[162] He believed that the rising individualism, irreligion, materialism, rationalisation, and scientism in Europe following World War I would lead to their downfall.[44] In his treatise Yusr al-Islam wa Usül at-Tashri' al-'Ämm (The Accommodating Spirit of Islam and the Sources of General Jurisprudence), Riḍā explained that reform advocates who fall between mad'han partisanship and modernist Westernisation are "those who affirm that it is possible to resuscitate Islam and renew its true guidance."[163] His aggressive rejection of Westernisation eventually led to the formation of transnational Islamist movements such as the Muslim Brotherhood and Jamaat-e-Islami.[162]
Anti-Zionism
You complacent ones, raise your heads and open your eyes. Look at what other peoples and nations do. Do you surrender to what is being told about you in the world? Are you happy to see the newspapers of every country reporting that the poor of the weakest peoples [the Jews], whom the governments of all nations are expelling, master so much knowledge and understanding of civilization methods that they are able to possess and colonize your country, and turn its masters into laborers and its wealthy into poor?.. Think about this question (Zionism), and make it the subject of your discussion.. Then [contemplate] whether it is clear to you that you have neglected the rights of your homeland and service to your people and your community. Examine and contemplate, consider and consult, talk and discuss this matter. It is more worthy of consideration than creating disasters and insulting innocent ones.
Muhammad Rashid Rida, —
Riḍā published an article condemning Zionism in 1898, making him one of the earliest scholarly critics of the movement.[166] He warned that the Jewish people were being mobilised to migrate to Palestine with European backing to establish a Zionist state, and urged Arabs to take action,[84][166] as he thought the Zionists' ultimate ambition was to convert al-Aqsa mosque into a synagogue and to cleanse Palestine of all of its Arab inhabitants.[167][168][169]
In his 1929 treatise Thawrat Filastin (The Palestinian Revolution), he claimed that the Jewish people were historically fanatic observers of
Riḍā propagated
Riḍā alleged that the Jewish people had undermined the power of the
Riḍā believed that the term "freemason" itself referred to the re-construction of
Christianity
Riḍā was highly sensitive to the openly hostile and
In spite of this, Rida did promote efforts to reconcile between Muslims and Christians.[40] His caliphate proposal recognised both Judaism and Christianity and granted non-Muslims the right to serve in administration and the judicial system, with the exception of the Islamic sharia courts.[180]
abib Jamati said in his eulogy for Riḍā that Riḍā "had also befriended Christians and struggled alongside them for their common nation."[90] He did, however, accuse Oriental Christians in general of being the tools of colonial powers and of conspiring with "atheist Westerners" against Islam. In a series of articles published in 1911 compiled under the title al-Muslimun wa-l-qutb (The Muslims and the Copts), he condemned Muslims for dividing over nationalism. In his view, nationalist slogans were exploited by the colonial powers and would only favor the Coptic minority. He mocked the Copts' claim to be descended from the "heathen, God-hating" Pharaohs and their demand for positions of power despite what he viewed as inexperience. Riḍā applauded the 1911 Muslim Congress, which was organised in response to the 1911 Congress of Asyut that demanded Coptic minority rights. He believed Western civilisation could not be considered Christian, only materialistic, and predicted that its vices would lead to self-destruction. He alleged that the West sought to turn Muslims away from their religion, either by degrading their moral values, converting them to Christianity, or both.[182]
Shi'ism and Baháʼí
Riḍā gradually became a sharp critic of Shi'ism throughout his life. In a 1929 book, he wrote that he was once willing to work with the balanced reformers among Shias but that the situation has changed. He alleged that they "worship the dead," attributing to their incessionary practices towards Awliyaa in their shrines. He called upon Shias to condemn these practices and, while he did not censure all Shias, he left them with few options but to comply. Pan-Islamic unity was still conceivable, but it had to be on Salafi terms. In 1927, following heightened communal tensions, al-Manar published a series of anti-Shi'i articles written by Riḍā's disciple Muhammad Taqi ud din al-Hilali.[183]
Rida condemned the Shia for "supporting the Tatar and Crusader invasions" and alleged that
Riḍā considered the
Women
Riḍā believed that men and women were treated equally in Islam in terms of spiritual obligations and their ability to earn God's favor. To support
Riḍā was also a firm defender of traditional Islamic views on polygamy, presenting it as a solution to the emerging social ills afflicting societies, such as free mixing of men and women in workplaces and consequent sexual freedoms. In one of his last treatises, A Call to the Fair Sex (1932), he argued that polygamy not only solved the problems associated with promiscuity and its resultant evils, but also addressed the difficulties produced by the loss of men in war. The book condemned the calls for equality between men and women in the workplace and in politics and warned about the folly of imitating Western women in their misguided ways. Rida declared that calls for "the liberation of women" and other social reforms by the modernisers were destroying the very fabric of Islamic societies. Riḍā discussed the etiquettes of veiling, emphasizing modesty for Muslim women, and addressed legal issues such as divorce. Although Riḍā wanted Muslim women not to be involved in politics, he encouraged association-based female Islamic activism that called upon the government to outlaw free-mixing, wine-drinking, and fronts of prostitution, and demanded expansion of Islamic education for both males and females. In marital affairs, he held the view that wives were not obliged to cook, clean, or take care of their children in sharia and decried the hypocrisy of men who demanded more from their wives. Still, he believed husbands could discipline their wives using force, if necessary.[188][160][189]
Riḍā encouraged Muslim women to participate in the social life of Islam as they did in earlier Islamic eras, but stressed that men were more capable and superior in terms of strength, intelligence, learning, and physical labour, which is why they have legal guardianship over women. However, like a ruler over his subjects, male authority should be exercised through shura and that they should strive to be like Muhammad, who exemplified kind treatment of wives. Riḍā also defended Islamic slavery, asserting that it protected women from harm and gave everyone chance to bear children, and therefore is not in conflict with justice. Riḍā wrote that every woman should have a legal guardian, so that women who are "prevented from being wife or mother [are] not thereby prevented from enjoying protection and honour."[190] He felt that Muslim men, but not Muslim women, could marry non-Muslims to expand the reach of Islam.[191][192][193]
On riba
Riḍā considered that certain types of usury (riba) may be permitted in certain cases, such as extreme poverty or larger public interest. He was influenced by both ibn Qayyim and Abduh in his beliefs about riba, though some of the beliefs he glossed from Abduh were tweaked to fit his agenda.[194][195][196][197] Riḍā believed that only the first increase in a termed loan was permissible in sharia, classifying it as riba al-fadl, a term used by ibn Qayyim. Based on his analysis of the reports in Tafsir al Tabari that described the practice of riba during the pre-Islamic period, Riḍā distinguished the former from the usury practised during the pre-Islamic period (Ribā Âl-Jāhilīyyá). However, he considered any further increase in returns or postponement of maturity date unlawful.[198] Riḍā wrote that riba rendered capitalism fundamentally at odds with an Islamic system as it directly violated Divine command.[199]
When state-sponsored Turkish translations of the Qur'an in the newly established
Law and government
Riḍā believed that
Riḍā divided
He believed that this rationale did not prevent the government from enacting ordinances based on utility in public policy, provided that the government rested on proper
Riḍā thought that the best possible way to bring about a strong caliphate was through a detailed application "of the rules of the Shariah." One of these rules involved the appointment of
Drawing on
However, Riḍā was clear in specifying that general principles cannot supersede clear-cut texts. He stated that a soundly transmitted Scriptural text could only be superseded by a specific text which is more superior or by general texts of Qur'an and authentic hadiths that allow believers to prevent damage to themselves or to commit prohibited actions in a state of emergencies. He wrote that this permission was only valid during cases of extreme necessity and that the degree of allowance was proportional to the scope of necessity. Maintaining that Revealed texts were superior to
Riḍā's doctrines were later extended by
Politics
Riḍā believed that problems faced by Muslims required political reform and his
In advocating the
Riḍā opposed secularist criticisms accusing religion of being responsible for wars and human suffering, asserting that the materialist and irreligious conceptions of humanity were the prime instigators of warfare and bloodshed throughout history. In Riḍā's view, wars were an integral component of human history, and Islamic law regulated conflicts to just wars based on the doctrine of Jihad. He praised the religious campaigns of Muhammad and Rashidun Caliphate as an exemplary model of Jihad to be emulated against the European imperial powers.[44] He saw Jihad as a binding duty for all capable male Muslims, not only to defend the religion but also to bring non-Muslims into the Islamic faith. However, since the obligation of Jihad could only be fulfilled by strong men, the more immediate task was to acquire scientific and technical knowledge. Riḍā nonetheless distinguished between wars to spread Islam (Jihad al-Talab) and wars to defend Islam (Jihad al-Daf). While the latter was always obligatory, the expansion of Islam into non-Muslim territories was not obligatory unless Muslims were not allowed to live according to sharia or unless Islamic preaching efforts were hampered by the non-Muslim state.[214]
Riḍā's final substantial treatise, The Muhammadan Revelation (al-Waḥī al-Muḥammadī), published in 1933, was a manifesto in which he proclaimed that Islam was the only saviour for the deteriorating West. Insisting that Islam called for the unity of all people, opposing all forms of racist hierarchies that were responsible for the World War I and the corrupted League of Nations, Riḍā presented a Universal Islamic Order as a substitute for the crumbling Wilsonian system.[215][90] He wrote that "[w]hen Islam came into the world, humankind was widely divided; on the basis of origin, color, language, geography, religion, tribal affiliation, government, and politics. Moreover, on the basis of anyone of these differences, humans went to war." He asserted that Islam was widespread during the first century of the Muhammadan Revelation and blamed ignorance and tyranny for stymieing an Islamic state at that time.[216]
Influence and legacy
Riḍā is widely regarded as one of "the ideological forefathers" of contemporary Islamist movements[217][75][218][219][220] and many of his ideas were foundational to the development of the modern Islamic state. He "was an important link between classical theories of the caliphate... and 20th-century notions of the Islamic state."[221] Though Riḍā held some unconventional ideas, his work was highly influential.[128] Salafi scholar Albani wrote that al-Manar was "a good nucleus that drew the attention of Muslims to take care of the hadiths of the Prophet Peace be upon him."[222]
The status of Riḍā and his works, however, are a matter of contention among some contemporary
Riḍā's political doctrines deeply influenced Islamists like Hasan al-Banna and Sayyid Qutb, as well as subsequent fundamentalist movements across the Arab world.[230][231] Al-Banna was highly influenced by Riḍā's Salafism movement as well his pan-Islamist activities through socio-political means to re-generate an Islamic state and established the Muslim Brotherhood, a mass political party which sought to establish an Islamic state in Egypt within the existing constitutional framework. The movement demanded the Egyptian government to recognize sharia as the supreme source of law and remove the European law codes.[232][233][124][83] Riḍā's anti-Western sentiments set the foundations of future Salafi-Jihadist ideologies.[114][234]
Riḍā published Majmuʿat al-rasaʾil wa al-masaʾil al-najdiyya (Collection of Treatises and Questions from Najd) in 1928; this was one of the earliest occurrences wherein the doctrine of
Under Saudi rule, Sufi institutions in Mecca were closed and replaced with Riḍā's Salafi comrades and Najdi scholars. In 1961, the
In his treatise The Exoneration written in response to
Riḍā's religious efforts not only influenced the
Riḍā was an important source for many 20th century Salafi scholars, including
Selected works
Published works by Riḍā include:[201]
- 1922–23: Al-Khilafa aw al-Imama al-‘Uzma (The Caliphate or the Supreme Imamate)
- 1928: Yusr al-Islam wa Uskl al-Tashri‘ al-‘Āmm (The Accommodating Spirit of Islam and the Sources of General Jurisprudence)
- 1984: Mukhtasar Tafsir al-Manar (originally Al-Tafsir al-Mukhtasar al-Mufid) - intended to be a summary of his work, started by Riḍā and published by Muhammad Ahmad Kan'an and Zuhayr al-Shawish in three volumes.
- Quranic commentary initially written by Abduh but continued by Riḍā, after his death. Riḍā wrote from surat al-Nisa‘ IV, verse 125 to surat Yusuf XII, verse 100 but did not complete the book either.[46]
- Tarikh al-Ustaz al-Imam al-Shaykh Muhammad ‘Abduh - a three-volume biography of Muhammad Abduh
- Nida’ lil Jins al-Latif or Huqkq al-Mar’ah fi al-Islam (A Call to the Fair Sex)
- Al-Wahy al-Muhammadi - rational and historical proofs indicating that the Qur'an is a Divine Revelation
- Dhikra al-Mawlid al-Nabawi - summary of a Prophetic biography
- Al-Wahda al-Islamiiyya (Islamic Unity) (initially Muhawarat al-Muslih wa al-Muqallid; Debates between the Reformer and the Imitator)
- Al-Sunna wa al-Shari‘a (The Prophetic Tradition and Islamic Law)
- Al-Muslimin wa al-Qibt (Muslims and the Copts)
- Al-Wahhabiyyun wa al-Hijaz (The Wahhabites and the Hijaz)
See also
- List of Islamic scholars
References
- ^ Suleiman Al-Fahdawi, Khaled (2007). Allama Muhammad Rashid Rida: His Era - Challenges - And Reform Approach. Safahat Al-Dirasat wa-al Nushr.
- ^ 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.
- ^ a b 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.
- .
- ^ ISBN 9781555872298.
- ^ ISBN 978-90-04-25452-7.
Although he was a Shāfiʿī, Riḍā defended the Ḥanbalī Wahhābīs.
- ISBN 978-0-231-17550-0.
- .
He rejected the ulema unquestioning imitation of their medieval predecessors (taqlid), and the practice of blindly following a particular school of jurisprudence (madhhab).
- 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.
- 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.
- ^ S2CID 146545195– via JSTOR.
"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".
- ^ 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.
- ^ a b 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."
- ^ a b 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.
- ISBN 978-0-231-17550-0.
- JSTOR 41857681– via JSTOR.
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....
- 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...
- 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.
- JSTOR 41857681– via JSTOR.
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...
- ISBN 978-0-521-89807-2.
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- ^ 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")...
- ^ ISBN 978-90-04-25452-7.
- ^ a b 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.
- ^ a b Kerr, Malcolm H. (1966). "Muhammad Rashid Rida: A Revived Doctrine of the Caliphate". Islamic Reform: The Political and Legal Theories of Muhammad 'Abduh and Rashid Rida. Berkeley, California: University of California Press. pp. 153–187.
- ^ JSTOR 605489– via JSTOR.
- ^ a b c 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.
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- ^ "The past ten day Salafi led unrest..." World-News-Research. 2012-09-21. Archived from the original on 2023-04-04. Retrieved 2023-03-30.
- ^ Kerr, Malcolm H. (1966). Islamic Reform: The Political and Legal Theories of Muhammad 'Abduh and Rashid Rida. Berkeley, California: University of California Press. pp. 15–16.
Ridä's intellectual career symbolizes in some ways the political failure of the whole Islamic modernist movement. Without any particular shifts in doctrine his position evolved,.. from that of liberal reformer to radical fundamentalist to orthodox conservative.
- ^ a b 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.
- ^ ISBN 978-1-107-00629-4.
- ISBN 0-02-865603-2.
Rashid Rida was... one of the most influential scholars and jurists of his generation.
- S2CID 239249082– via tandfonline.
Muhammad Rashīd Riḍā was one of the most prominent religious scholars of Sunni Islam in the first third of the twentieth century...
- ^ a b Belen Soage, Ana (January 2008). "Rashid Rida's Legacy". ResearchGate. pp. 2–6. Archived from the original on 20 February 2021.
- ^ 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
- ^ ISBN 978-0-300-17890-6.
After the fall of the Caliphate in 1924, Rida.. promoted Hanbali-Wahhabism.
- ISBN 978-1-59558-950-7.
Rida's endorsement of Wahhabism was a major factor in the spread of its influence.. It was also one of the reasons why he has been described as advocating return to a medieval, sectarian past...
- 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...
- ^ ISBN 978-90-04-17911-0.
- ISBN 9960-29-500-1.
... he was very different from his Shaikh Muhammad Abduh,.. when it comes to a leaning toward the salaf. He was a strong supporter of ibn Taimiyyah—publishing his works—as well as of the scholars of Najd.... Through his magazine, al-Manaar, Muhammad Rasheed Ridha greatly contributed to the spread of ibn Abdul-Wahhaab's teachings in the whole Muslim world.
- ISBN 978-0-19-933343-1.
...Rashid Rida, who later became an admirer of Wahhabism..." "..After the death of Muhammad 'Abduh, his disciple Rashid Rida drew closer to the traditional Salafi teachings... he became seriously involved in the editing and publication of the works of Ibn Taymiyya.. His writings,... also expressed traditional Salafi theological and legal positions..
- ISBN 978-9957-484-41-5.
Muhammad Rashid Ridda (1865-1935), ... later on became more aligned with Wahhabi Salafism..." "A number of historians regard him as pivotal in leading Salafism's retreat from Sheikh Mohammad Abduh's school of thought.
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(Rida).. is often seen as one of the fathers of the modern Salafist movement.
- ^ ISBN 9781588362599.)
{{cite book}}
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Syrian authorities also harassed Riḍā's family members... Sayyādī requested Badrī Bāšā, his brother-in- ̣law and the governor of Tripoli, to hand Riḍā's brothers to military authorities,..They also beat one of his brothers on his way from Tripoli to al-Qalamūn at night and stole their horse; and they also attempted to confiscate their family mosque in the village. Riḍā further asserted that Sayyādī was ̣planning to assassinate him through one of his people in Egypt.
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...Rida was a central figure of pan-Islamic networks.
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Hamid al-Fiqqi, a student of Rashid Rida"... "The fact that Rida taught al-Fiqqi..
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{{cite journal}}
: Missing or empty|title=
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- ^ a b C. ADAMS, CHARLES (1968). ISLAM AND MODERNISM IN EGYPT: A STUDY OF THE MODERN REFORM MOVEMENT INAUGURATED BY MUHAMMAD 'ABDUH. THE NEW YORK PUBLIC LIBRARY, U.S.A: Russell & Russell. p. 183.
- ^ a b Benherar, Ali (17 June 2021). "Muhammad Rashid Rida... When Reformism Rejects Rationalism and Secularism!". Marayana. Archived from the original on 30 June 2021.
- ^ Kerr, Malcolm H. (1966). Islamic Reform: The Political and Legal Theories of Muhammad 'Abduh and Rashid Rida. Berkeley, California: University of California Press. pp. 205–208.
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- ^ Beska, Emanuel (2007). "Responses of Prominent Arabs Towards Zionist Aspirations and Colonization Prior to 1908". In Asian and African Studies. 16 (1): 37–38.
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Muhammad Rashid Ridä focused his attention on the Zionist Movement for the first time in two extensive articles published in al-Manür in 1898 and 1902. The main goal of these articles was to alert Arabs to the threat posed by the Zionists' interest in Palestine and to incite them to act
- ^ a b c "The 'War Against Islam': How a Conspiracy Theory Drove and Shaped the Islamist Movement". European Eye on radicalization. 6 Dec 2019. Archived from the original on 28 Dec 2019.
- ^ a b c Belen Soage, Anna (January 2008). "Rashid Rida's Legacy". ResearchGate. p. 12. Archived from the original on 20 February 2021.
(Jews).. founded freemasonry — the word itself would be a reference to the reconstruction of the Temple of Solomon — and, through it, they manipulated the Bolsheviks against the Russian Tsar and the Young Turks, against the caliphate
- ^ S2CID 154763917– via tandfonline.
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Rida's adoption of Wahhabism would also seem to be connected with a very disturbing feature of his later thought. ... . From the late 1920s onwards, he mined the most hostile traditions to Jews in Islam and combined such material with the conspiracy theories of European anti-Semitism to attack the Zionist project and Jews in general. He claimed that the Torah exhorted Jews to exterminate people that they conquered, and that the Jews rebelled against God by killing the prophets he sent them after Moses. They invented Freemasonry and the Western banking system, and in recent years had created capitalism in Western Europe and Communism in Eastern Europe with which to plot against the European nations. From this final period in his life, we can see the origins of the anti-Semitism which has infected some parts of the Arab and Muslim struggle against Zionism and is now reflected,.. in the Hamas charter and the propagation of Holocaust denial in sections of the Arabic media.
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- ^ "The 'War Against Islam': How a Conspiracy Theory Drove and Shaped the Islamist Movement". European Eye on radicalization. 6 Dec 2019. Archived from the original on 28 Dec 2019.
...conspiracy theories accusing Freemasons and Jews of seeking to topple the existing order through secret machinations were translated into Arabic, and spread throughout the region...The Egyptian newspaper Al-Manar, belonging to Muhammad Rashid Rida, played a critical role in spreading these conspiracy theories... In his articles, Rida maintained that the Jews stood behind the Young Turk revolution in the Ottoman Empire in 1908 and had also orchestrated the French Revolution of 1789 and the 1905 rebellion in Russia.
- ^ Been Soage, Anna (January 2008). "Rashid Rida's Legacy". ResearchGate. p. 12. Archived from the original on 20 February 2021.
They founded freemasonry — the word itself would be a reference to the reconstruction of the Temple of Solomon
- S2CID 154763917– via tandfonline.
Rida's analysis of the Freemasons, which once again mentioned their role in the French and Young Turk revolutions, emphasized that while the founders were Christians as well as Jews, the Jews led and dominated the movement, which benefited them most.... They dominated the Freemasons, who concealed their ultimate goal of establishing a religious Jewish state and who had brought down the religious governments in Europe, Russia, and Turkey, where Islamic law had been replaced with an atheist government that sought to eliminate Islam.
- ISBN 978-0-86356-835-0.
The Jewish people, Rida says, refuses to be assimilated into other peoples when it finds itself in the minority... Freemasonry is a Jewish invention and one of the tools the Jews use in their bid to re-establish a Jewish state and rebuild Solomon's temple in Jerusalem: the name 'Freemason' refers to the construction of the temple.... The Jesuits, their sworn enemies, were able to combat them in the Catholic countries, but the Jews managed to defeat the Orthodox Church by diffusing atheism in Russia and then establishing Bolshevism there, just as they managed to make Muslim Turkey an atheist country. (The allusion is to the Freemasons' role in the Young Turk movement.)
- ^ Rashid Rida, Muhammad. "Thawrat Filastin". Al-Manar. 30 (5): 387–388.
The Jews, Freemasons, and Wealth
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Only two years later, Rida changed his mind about the potential of Zionism. Evaluating the Young Turk revolution, he became convinced that the Ottoman Empire had fallen under Zionist-Masonic influence. He adopted, without reservation, a narrative of a grand, ongoing, global Jewish conspiracy... In November 1910, Rida described that the Jews, oppressed by the Church in Europe, had orchestrated through the Freemasons the French Revolution, the (failed 1905) Russian Revolution,.. the Jews had also orchestrated the Young Turk revolution. That revolution was, according to Rida, the Jewish response to the former Ottoman regime's rejection of the Jewish ambition to regain possession of their temple in Jerusalem and all that surrounded it in order to reestablish their kingdom... Three months later,... Rida argued that Jews wielded immense influence over the Committee of Union and Progress (which had come to power in the Young Turk revolution) and, in particular, the treasury of the Ottoman government... Rida had proclaimed that Arab leaders had learned about the Zionist plan to purchase Palestine from their fellow Freemasons in the Turkish leadership and warned that the Arabs intended to resist this plan by force... In March 1914, sensing that the final demise of the Ottoman Empire was near, Rida reached a new conclusion as to why Zionist ambitions were feasible... believed that the Zionists had already managed to convince the Committee of Union and Progress to support Jewish rule in Palestine as a buffer against the Arabs and as a means to divide them.
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- ^ Cole, Juan (1981). "A Dialogue on the Baha'i Faith". World Order. 15 (3–4): 7–16.
The Masons found it advisable not to differentiate between the religions in membership in their association, claiming that it does not touch on religion, even though their objective is the destruction of all the religions.
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- ^ Al-Khatib, Moatez (2022-02-22). "هل استشكل العلماء السابقون ضرب الزوجة الناشز؟ (2)" [Did previous scholars question the disobedient wife beating? (2)]. Al Jazeera. Archived from the original on 2022-02-23.
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- ^ Andiseni, Ali Yusuf (1997). Muslim Principles of Marrying al-Kitabiyyah and its practice in Malawi. Johannesburg, South Africa: Rand Afrikaans University. pp. 29–30, 74.
- ^ Ali, Nida (2017). "Chapter II: Gender and Interfaith Muslim Marriages". Muslims in Interfaith Marriages in the West. Hamilton, Ontario: McMaster University. p. 12.
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- ^ ISBN 1-881963-55-1., in turn, is to determine whether the imam stays or goes... Those in authority are those who are most competent in finding solutions to issues, whose opinions are informed, who have the best interests of the ummah in mind, and who enjoy the confidence and support of the ummah
Rule, in Islam, is for the people, the ummah; its form is to be shura, or mutual consultation; and its leader is to the imam or khalifah, the one who implements the Shari'ah. The ummah
- ^ Kerr, Malcolm H. (1966). Islamic Reform: The Political and Legal Theories of Muhammad 'Abduh and Rashid Rida. Berkeley, California: University of California Press. pp. 187–190.
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- ^ Rida, Muhammad Rashid (1934). Al-Khilafa aw al-Imama al-Uzma [The caliphate or the great imamate]. Cairo, Egypt: Matba'at al-Manar bi-Misr. pp. 57–65.
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Jamal al-Din al-Afghani (1838–1897), Muhammad Abduh (1849–1905), and Rashid Rida (1865–1935), were the ideological roots of Islamism (Islamcılık in Turkish) in the Ottoman Empire during this period.
- ^ "The 'War Against Islam': How a Conspiracy Theory Drove and Shaped the Islamist Movement". European Eye on radicalization. 2019-12-06. Archived from the original on 28 Dec 2019.
Rida was the leading pan-Islamic activist of that age, a significant intellectual influence on Hassan al-Banna,.. Rida's mix of European conspiratorial thought and political Islam left a lasting mark.
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..Rida advocated the re-implementation of Islamic statehood. He argued against the dangers of a Muslim embrace of Western ideas of secularism and nationalism, contending that a return to Islam would deliver the Muslim people to their rightful position in the modern age.
- ^ Eickelman, D.F.; Piscatori, J. (1996). Muslim politics. Princeton University Press. p. 31.
- ^ ibn Ibrahim Ash-Shaybani, Muhammad (1987). "Al-Albani wa Madrasatu Muhammad Rashid Rida" [Albani and the school of Muhammad Rashid Rida]. Hayat al-Albani wa-Athaaruhu wa 'Thanaa' ul-'Ulamaa Alayh. Maktabat Al-Sarrawi. pp. 400–401.
- ISBN 9960-850-18-8.
- ^ Fataawa Rasheed Rida. Vol. 1. pp. 132–133.[not specific enough to verify]
- ^ Abdul Wahid, Abu Khadija (2017-03-23). "Jamal al-Din al-Afghani, Muhammad Abduh, Rashid Rida, Hasan al-Banna: Modernism, Revolution and the Muslim Brotherhood". Abukhadeejah.com.
After Abduh's death in 1905, Rida continued to develop... revolutionary ideas that formed the foundations of the political thought of Hasan al-Banna and his group Al-Ikhwan Al-Muslimoon.
- ISBN 978-0-231-17550-0.
- ISBN 978-1-107-16366-9.)
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: CS1 maint: location (link - ISBN 978-1-107-16366-9.)
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: CS1 maint: location (link - ISBN 978-9957-484-41-5.
- ^ "Muhammad Rashid Rida". Encyclopedia of the Middle East. 2019-04-23.
- ISBN 978-0-02-866269-5.
- ISBN 978-0-415-82444-6.
- ISBN 978-0-86356-835-0.
- ^ M. Bennett, Andrew (2013). "Islamic History & Al-Qaeda: A Primer to Understanding the Rise of Islamist Movements in the Modern World". Pace International Law Review Online. 3 (10). PACE UNIVERSITY SCHOOL OF LAW: 344–345 – via DigitalCommons.
- ISBN 978-1-4744-1757-0.
- ISBN 978-0-19-932799-7.
- ^ Thompson, Elizabeth F. (18 October 2014). "البغدادي وحلم رشيد رضا" [Al-Baghdadi and Rashid Rida's dream]. Alaraby. Archived from the original on 18 September 2021.
- ISBN 9780190917234.
- ISBN 9780190948955.
- ^ Al Zawahiri, Ayman (2008). Exoneration (PDF). p. 202.
I have made it clear that a "Muslim" in their midst by choice and desire who acquires their nationality and who enters into complete or virtually complete loyalty to them is, if not a non-believer, close to non-belief. I cited the fatwas of Ibn Hazm, al-Wansharisi, Alish, Rashid Rida, and others.
- ISBN 0953758214.
- ^ "من أعلام المعاصرين .. "محمد رشيد رضا"" [Among the prominent contemporary figures .. “Muhammad Rashid Rida”]. Naseehon.org. 2021-07-16. Archived from the original on 23 July 2021.
- ISBN 978-1-107-15743-9.
- ^ bin Abdulaziz Al-Shibli, Ali (2014-11-03). "مشايخ الشيخ محمد بن عثيمين - رحمهم الله - وأثرهم في تكوينه" [The Sheikhs of Sheikh Muhammad bin Uthaymeen - may God have mercy on them - and their Impact on his formation]. Alukah.net. Archived from the original on 30 August 2021.
- ^ Meleagrou-Hitchens, Alexander (2018). Salafism in America. The George Washington University. pp. 64–66.
- ISBN 978-0-231-17550-0.
- ISBN 978-1-107-00629-4.
- ^ Ansari, Abu Khuzaimah (22 August 2019). "Extricating Shaykh Rashid Rida's Efforts From Akram Nadwi's Deviance – Jinn Possession. The Ahl al-Hadith and Najdi Associations". Salafi Research Institute. Archived from the original on 24 October 2019.
External links
- "Rashid Rida". Les clés du Moyen-Orient. 5 November 2013. Archived from the original on 6 January 2022.
- "Rashid Rida". Britannica. 18 August 2023.