Rashid Ridha

Rashid
Ridha.
BIOGRAPHY
Rashid Ridha (1865m-1935m).
BIOGRAPHICAL SKETCH
His name is Muhammad Rashid Rida and was born on September
23, 1865 and died August 22, 1935. Rida was well-known as a
Islamic reformer. In addition he was the most important deciple of
Afghani and Abduh.
Rida was born in in the small village of al-Qalamun about 5 KM
from Tripoli, then in the Syrian province of the Ottoman Empire
and now in Lebanon.
He was supposedly descended from a very pious family of
outstanding Muslim Ulema, as well-versed in Islamic knowledge.
Many of his family were called sheikhs.
EDUCATIONAL
BACKGROUND
Rida started his education at a Kuttab (traditional Qur'anic School)
in his village where he learned the Qur'an, Arabic writing, and
elements of arithmetic.
After graduating, he was sent to the Rushdiyya National Primary
School in Tripoli. There he studied Arabic grammar, math, the
basics of geography, Islamic Belief, Islamic rituals, and Turkish. He
left the school after a year, because most of the teaching was in
Turkish.
He then studied at the National Islamic School (al-Madrasa alWataniyya al-Islamiyya) in Tripoli, founded by Shaykh Husayn alJisr. There he was taught both traditional Muslim theology and at
least some "secular" content such as European languages and
mathematics and philosophy.
He was exposed to the writings of Muhammad Abduh and

Jamal_al-Din Al-Afghani in the short-lived pan-Islamic anticolonialist journal al-`Urwa al-wuthqa (the firmest bond) which
Abduh and al-Afghani published in Paris in 1884.
In 1894, Abduh visited Tripoli briefly and Rida was his constant
companion. In 1897 he moved to Cairo to work with Muhammad
Abduh. In 1898, they launched al Manar, which may have been
Rida's idea - a journal of Islamic reform. Al Manar supposedly
comprised "Quranic commentary" (Encyclopedia of Islam and the
Muslim World Thompson Gale (2004), p.597) but it also included
political articles and propaganda that had no relation to religious
subjects. Rida died in 1905 en route to Suez.
CONTRIBUTIONS AND
PROMINENT WORKS
PROMINENT WORKS
Al-Manar
AlSunnah
wa AlShariah
AlKhilafah
wa
Imamah
Al- Uzma
Huquq alMarah fil

Islam
AlWahdah
Al
Islamiyya
h
PROMINENT WORKS
Al Manar Journal
He wrote voluminously, discussing an enormous
range of subjects mostly religious significance in
Al-Manar.
elaborated a systematic doctrine of Islamic law
and politics.
focused on religious and social reformation of the
Muslim community
Published in 34 volume.
PROMINENT WORKS
Tafsir Al - Manar
The commentary on the Quran which Abduh
began but did not complete beyond surah alNisa , verse 125.
Ridha continued up to surah Yusuf. The last ayah is
101.
His work , then continued by Hasan Al-Banna.
PROMINENT WORKS
Huquq Al- Marah fil Islam
A Call to the fair sex or Womens Rights in
Islam. This was translated into many
languages.
CONTRIBUTIONS
Madrasah Al- Dawah wa AlIrshad
Among the student graduated from this school are:
Sayyid Amin Al- Husaini (mufti Palestine),
Syaikh Muhammad Abd Azh Zhahir Abu As- Samh
(imam Masjid Al - Haram)
VISION AND MISSION
Rashid Ridha (1865m1935m).
TO BE A GOOD
MUSLIM
TO BE A FREE MUSLIM FROM
ANY
WESTERN
IDEOLOGY AND COMPETITVE
MUSLIM IN ANY FIELDS OF LIFE
Explain about the truth in Islam with

evidence and Islam is parallel with the
development nowadays.
To prevent bidaah, khurafat, and
misconception in Qada and Qadar issue
To prevent the bidaah in sufi movement
To increase the quality in Islamic

Teaching
To encourage Muslim Society to be
competitive with others in any field to
RELIGIOUS THOUGHT
RELIGIOUS THOUGHT
Viewed original Islamic sources the
Quran, Sunnah, and ijma
(consensus) as the basis for reform.
Believed that worship (ibadat),
intended to organize human
behavior.
Focusing on the Muslim communitys
loss in terms of their understanding
of the truth of Islam.
RELIGIOUS THOUGHT
His written work has shaped modern
Islamic thought over the last century
was his Tafsir al-Manar.
POLITICAL THOUGHT
ISLAMIC UNITY ()
It was hinted up from Salafiyyah movement drawing inspiration from Muhammad

Abduh, preached a return to primeval islam conceived as a religion in perfect harmony
with humanism and rationalism of modern man.
As direct disciple of Muhammad Abduh, rashid Ridha has exercised great influence in
shaping the activist ideology of the Muslim Brothers in Egypt and everywhere in the
Sunni-Muslim world
advocate as much or more than a pan-Islamic advocate and used al-Manar to promote
pan-Arabism with an Islamist slant.
During and following World War I, he opposed the breakup of the Ottoman Empire
because he correctly foresaw that it would mean the end of the Caliphate, and he
likewise opposed the British sponsored Pan-Arab movement of Feisal, especially when it
was defeated in Damascus
ISLAMIC CALIPHATE SYSTEM
Rashid Ridha is the only one who formulated his view on the Islamic State as part
of his observation on the dissolution of the Caliphate clearly and courageously.
The only way to apply the idea of Islamic Unity and Muslim Brothers is through
building an Islamic State.
Rashid Ridha treatiseon the Caliphate (Al-khilafah awal-imamat al-uzma, the

Caliphate or the Supreme Imamat, 1922 - 3)was published on the eve of the
abolition of the caliphate.
It gives vivid expression both to his caution, and the tension between the
demand of arab nationalism, and religious loyalty to the caliphate.
He changed from an avocateof the ottoman Caliphate in the name of Islamic

universalism, to a relatively objective commentator on its decline- as well as in
conjunction with his modernist idea on the necessity of Ijtihad(independent
judgement), legislation and fighting ignorance and superstition among muslims.
3 STAGES OF ISLAMIC CALIPHATE SYSTEM
1. traces the foundations of the the caliphate in the

Islamic political theory
2. demonstrates the cleavages between that
theory and the political practice of Sunni Muslims
3. Advance his own idea of what an Islamic state
should be
The corruption and tyranny of Muslim rulers ("caliphs") throughout history

was a central theme in Rida's criticisms. Rida, however, celebrated the rule of
Prophet Mohammad and the Rightly Guided Caliphs, and levelled his attacks
at subsequent rulers who could not maintain Prophet Mohammad'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 promoted a restoration or rejuvenation of the Caliphate for Islamic unity,
and "democratic consultation on the part of the government, which he called
"shura"."[18] In theology, his reformist ideas is :
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
HIS VIEW ON ZIONISM IN AL-MANNAR

Apathetic people, lift up your heads and see what is happening. Consider
what people and nations are doing...Does it please you that the newspapers
around the globe are reporting that the impoverished of the most miserable
people [the Jews] whom all governments are expelling from their countries,
have so mastered knowledge and civilization that they can come to your
country, colonize it and transform its masters into wage laborers and its
affluent men into paupers... Ponder this problem [Zionism] and make it the
subject of your conversations, to ascertain if it is just or unjust, true of false.
If it is clear that you have neglected to defend the rights of your fatherland
and the interests of your nation and your religious community, ponder and
study, debate and examine the matter. It is a worthier subject for
consideration than focusing on shortcomings, spreading slander and
insulting the innocent. It is more worthy of discussion than ridiculing and
accusing your [Muslim] brothers?
REFORM ON SOCIETY
REFORM ON SOCIETY
Rashid Rida is a reformer who has the concept
that merge together both of traditional and
modern thinking. The concept of reform put
forward covering aspects of political shari'ah and
education,
LEGAL LAWS REFORM

According to Rashid Ridha, laws and legislation can not be executed
without the authority of the government. Therefore, the unity of the state
requires a form. Countries are encouraged by it is the state in the form of
the caliphate. The head of state is the caliph (Khalifah), because
possessed legislative power, must have the nature of mujtahid. However,
the caliph should not be absolute. Ulama is the main helpers in the matter
of rule the Muslim. Khalifah is a great mujtahid and under the Caliphate
was, progress and unity can be realized. Meanwhile, the sovereignty of the
people remain in the hands of the people and based on the principle of
consultation (musyawarah).
According to Rashid Rida, the past glory of Islam can be created again, if
Muslims are willing to go back to the Qur'an and the moral
commandments contained therein.
Muslims are the heart of the civilized world as long as he truly Islamic. The
cause of this lag is because the Muslims have lost the real truth of his
religion. This condition is exacerbated by their rulers bad politics.
EDUCATIONAL REFORM
Rashid Rida says one of the goals of education renewal order
to be able to master modern science and technology among
Muslims as well as providing correct information about Islam
in addition, to counter the appeal of Christian schools.
Blending religious education and general education with
modern methods. It is based on the fact the schools
established European nations currently in great demand by
students from all over the world, but not religious studies
presented therein.
Does not separate between religion education with general
education.When Muslims can combine the spiritual teachings
with the teachings of the modern sciences as well, then they
will get a formidable force, honor, a high civilization and
Among his activities in the field of education, formed the

institution called " al-Dawa Wal Irshad " in 1912 in Cairo. At first,
he founded the school was in Constantinople especially ask for
assistance from local government but failed, because of the
complaints from the Islamic countries, including Indonesia, about
the activities of the Christian missions in their countries. To
compete for these schools is necessary to conduct a mission
school of Islam.
THE INFLUENCE OF
AFGHANI AND ABDUH ON
RIDHA
THE INFLUENCE OF AFGHANI AND

ABDUH ON RIDHA
Ridha was profoundly influenced by the writings of Afghani
and Abduh through the journal of al-Urwat al-Wuthqa.
Wrote the biography of Abduh.
Ridha became the leading exponent and defender of Abduhs
ideas.
In 1884, Abduh visited Tripoli, and Ridha accompanied him
most of the time.
THE INFLUENCE OF AFGHANI AND

ABDUH ON RIDHA
In 1897, Ridha
moved to Cairo to
work with Abduh.
In 1898, they
launched alManar (the
Lighhouse)
Like Afghani and
Abduh, Ridha
belonged to the
Salafi Movement.
Also advocated
for the principle
of ijtihad.
Thank
you.

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Rashid

Rashid Ridha (1865m-1935m).

He was exposed to the writings of Muhammad Abduh and

Rashid Ridha (1865m-1935m).

Huquq alMarah fil

VISION AND MISSION

Rashid Ridha (1865m1935m).

Explain about the truth in Islam with

To increase the quality in Islamic

Rashid Ridha (1865m-1935m).

Rashid Ridha (1865m-1935m).

It was hinted up from Salafiyyah movement drawing inspiration from Muhammad

ISLAMIC CALIPHATE SYSTEM

Rashid Ridha treatiseon the Caliphate (Al-khilafah awal-imamat al-uzma, the

He changed from an avocateof the ottoman Caliphate in the name of Islamic

3 STAGES OF ISLAMIC CALIPHATE SYSTEM

1. traces the foundations of the the caliphate in the

The corruption and tyranny of Muslim rulers ("caliphs") throughout history

HIS VIEW ON ZIONISM IN AL-MANNAR

Rashid Ridha (1865m-1935m).

LEGAL LAWS REFORM

Among his activities in the field of education, formed the

Rashid Ridha (1865m-1935m).

THE INFLUENCE OF AFGHANI AND

THE INFLUENCE OF AFGHANI AND

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