Renaissance of Islam: A Content Analysis of Muhammad Rashīd Riḍā ’s Exegesis

The current study aimed to investigate the concepts of Islamic Revival in the light of Rashīd Riḍā’s interpretation. This study was guided by a single research question. The research question focused on the exegesis of the Islamic Renaissance according to the teachings of Rashīd Riḍā. The current study comprised library research that employed text documents as its data sources. The primary sources of the data included two monumental works by Rashīd Riḍā namely Tafsīr al-Manār and Majallah al-Manār ( al-Manār Magazine). In the meantime, pertinent journal articles and scientific books provided the secondary data for the current study. Content analysis was used as an analytical approach. The words, sentences, and paragraphs related to the theme of the current study were examined in depth. Moreover, the study also demonstrated that Rashīd Riḍā’s exegesis of the Islamic Renaissance has five dimensions. Firstly, the emphasis on the purity of Islam; secondly, the prohibition of blind imitation (taqlīd); thirdly, the emphasis on a rational approach to the interpretation of the Qur’ān; fourthly, the emphasis on ijtihād ; and fifthly, the incorporation of modern knowledge. This study contributes to the dissemination of valuable insights in order to address the complex problems encountered by Muslim societies and the world as a whole in the modern age.


Introduction
The East (Islam) versus West (Europe) problem culminated in the 11 th century crusades.The desire of the Europeans to dominate Islam triggered a prolonged war.It was a war that involved two major religions in the world. 1 The European troops were fully supported by the clergy and the Islamic troops were fully supported by the religious people (ulama).Both parties argued in favour of their respective religions to justify other's turbulent actions.Each of them believed that the way to heaven is to kill the opponents whom they classify as infidels. 2e events of the crusades made Europe aware of the wealth of scientific treasures belonging to Islam.Europe was completely overwhelmed pertaining to multiple refusals from the Muslims.Moreover, Muslims were starting to awaken again to the emergence of a new power that was capable to match the superiority of Islam.In the 17 th century, Europe with its colonialism was able to control the world economy and politics, especially in the Middle East.On the other hand, the Eastern nations under Mamalik and the Ottoman Turkish experienced extraordinary upheaval.This upheaval stemmed from the desire to live better just like the Western nations.Two main problems were faced by the Eastern people at that time, (1) efforts to fortify themselves from the influence of Western nations and (2) efforts to break away from stagnation and backwardness.
In the midst of this growing upheaval, Rashīd Riḍā (1865-1935 AD) was born who later offered important solutions for the benefit and progress of Muslims.He produced various works and among his most monumental was the interpretation of al-Manār. 3This interpretation of al-Manār became a sign and symbol of the Islamic Renaissance era.It was an era that demanded change and development so that Islam would rise again as a force to be reckoned with in the world at large.It would not be an exaggeration if the interpretation of al-Manār is categorized as an interpretation of the Islamic Renaissance.This is because the interpretation of al-Manār gives a new face to the interpretation discourse.A new method that combines turāth and contemporary thought gave rise to a new understanding that is in accordance with the conditions and developments of society in the Rashīd Riḍā era. 4 The existence of the interpretation of al-Manār cannot be separated from the presence of another renaissance Islamic reformer, Muhammad Abduh (1849-1905).Muhammad Abduh's role in the process of writing al-Manār's commentary is evident in each interpretation of the verse. 5This is because al-Manār was originally Muhammad Abduh's own interpretation which was recorded by Rashīd Riḍā (1865-1935).For Muhammad Abduh, interpretation is an attempt to understand the Qur'ān from a religious perspective as a guide for humans to achieve happiness in this world and the hereafter. 6e influence of Muhammad Abduh's spirit in revitalizing Islamic interpretations deeply impacted Rashīd Riḍā as he sought to provide contemporary solutions for Muslims grappling with the consequences of colonization, both physical and mental.Examining Rashīd Riḍā and his interpretations becomes imperative to assess the extent of the Muslim Ummah's decline under foreign domination and their subsequent attempts at resurgence. 7This investigation has gained urgency as Islamic society is facing complex political, social, and economic challenges today.Understanding the intellectual and cultural achievements of the Islamic renaissance can provide solutions and foster progress within Islamic civilizations.Moreover, it may also instill cultural pride and a forwardthinking perspective on the Islamic faith among contemporary Muslim communities.Therefore, Rashīd Riḍā's approach to address these issues through the Islamic revival concepts is of paramount importance.

Literature Review
Numerous academics and experts have undertaken investigations pertaining to the views put forth by Rashīd Riḍā.Junaid Bin Junaid and Eka Nurfiqra for instance, examined Muhammad Abduh and Muhammad Rashīd Riḍā's collaboration in creating the Book of Tafsīr with the ethics nuance of al-ijtimā'. 8Nurmansyah also considered the intertextuality study of Muhammad Basiuni Imran's interpretation of the verses of al-Shiyam and Muhammad Rashīd Riḍā's interpretation of al-Manār. 9adrul Jihad also attempted to redefine polygamy law based on Rashīd Riḍā's interpretation of Surah al-Nisa' verse three. 10Ulumuddin, meanwhile attempted to compare the interpretations of Sayyid Qutub (1906-1966) and Rashīd Riḍā of the Surah al-Tawba (Sword Verse). 11Nevertheless, it is important to acknowledge that the authors encountered a lack of scholarly literature explicitly discussing the notion of the Islamic renaissance as defined by Rashīd Riḍā in his works.
A comprehensive review of existing literature was conducted by utilising the Google Scholar on August 15, 2023.The search query comprising the terms "Rashīd Riḍā, Islamic Renaissance" and "Rashīd Riḍā, Islamic Revival" did not return any pertinent search outcomes.Resultantly, a scarcity of scholarly literature was found including journal articles and books that expressly examine the subject of the Islamic renaissance as exemplified by Rashīd Riḍā.This observation indicates that the present investigation can be characterised as innovative along with presenting originality as well.

Method
The study in question employed a qualitative library research methodology, which entails the collection, analysis, and synthesis of information from diverse literary sources. 12Despite its limitations, library research offers distinct advantage to access the existing knowledge, providing an in-depth understanding of the topic under research.The current study focused to examine the Islamic Renaissance through the lens of Rashīd Riḍā's exegesis in Tafsīr al-Manār and Majallah al-Manār.This comprehensive literature review aimed to shed light on this critical aspect of Islamic thought.
The data sources for the current investigation encompassed both traditional print materials and digital resources available in modern libraries.The primary data sources included Tafsīr al-Manār and Majallat al-Manār, while secondary sources consisted of journal articles and scientific books discussing the Islamic Renaissance from Rashīd Riḍā's perspective.This multi-faceted approach ensured a holistic exploration of the subject matter.
Content analysis was chosen as an analysis approach which is a robust research technique to derive replicable and valid insights from textual data.It seeks to capture the meaning, emphasis, and themes within texts, understand their organization, and extract valuable insights.A systematic process was outlined meticulously to conduct content analysis from source identification to report composition. 13This methodological rigor guarantees a thorough examination of Rashīd Riḍā's interpretation of the Islamic Renaissance as articulated in Tafsīr al-Manār and Majallah al-Manār, enriching the understanding of this critical aspect of Islamic thought.

Islamic Renaissance Discourse
The Islamic Renaissance is the revival or reawakening of Islamic thought, culture, and values.This process requires a reexamination and reinterpretation of Islamic teachings and principles within the context of a contemporary society.The literature review of the current research sought to investigate various perspectives and facets of the concept of the Islamic Renaissance.
A component of the concept of the Islamic Renaissance represents the struggle for political space between Islamism and Islamic groups.Lubis argued that political struggles over space are permissible in a democratic context, however, must be conducted within constitutional constraints.This emphasizes the significance of striking a balance between political ambitions and adherence to constitutional principles. 14The concept of Islamic Renaissance intersects with media and communication disciplines as well.Moll investigated the theology of mediation in Egypt's Islamic Renaissance, concentrating on the role of television.The current study examined the divergent interpretations of Salafi teachings and their compatibility with Islamic principles within the religious movement. 15ere is also a historical and cultural aspect related to the concept of the Islamic Renaissance.BaHammam, Almeneessier, and Pandi-Perumal discussed the contributions of mediaeval Islamic scholars to sleep and dream about research.They contended that Islamic civilization made significant contributions to the development of science and medicine, which established the foundation for the European Renaissance.However, they observed that these contributions have not been sufficiently represented in modern scholarship. 16other aspect of Islamic Renaissance is the influence of Islamic knowledge and erudition on European Renaissance.According to Nawi et al., the development of science in the Islamic world was recognized as a catalyst for Renaissance in Europe, which resulted in the emergence of a magnificent civilization.They emphasized the significance to re-establish the collaboration between Muslim scientists and specialists in order to advance the field. 17e decolonization of knowledge and the development of independent thought are discussed in relation with the concept of Islamic Renaissance as well.Since, the European Renaissance, according to Mignolo, the world has witnessed a process of "Westernisation of knowledge" in which Western languages and institutions have colonised the diversity of knowledge and methods of knowing.In dialogue with Western epistemic hegemony, he proposed that new knowledge formations emerge from non-European experiences and memories. 18The contribution of Muslim scholars to the discourse of Muslim Renaissance was also investigated by him.Bilal Ahmad Malik highlighted the contributions of Mālek Bennabī (1905-1973) and Syed Abul A'la Mawdūdī (1903-1979) to the Muslim revival discourse, emphasising their efforts to recapture the function of Islamic civilization. 19erall, the literature review underlined the multifaceted character of the concept of Islamic Renaissance.It encompasses political, cultural, educational, and historical aspects.The concept entails reevaluating and reinterpreting the Islamic teachings and principles in diverse contexts, such as politics, media, and education.Additionally, the topics for a literature review on the concept of Islamic Renaissance include religious transformation, the impact of Islamic knowledge on Renaissance, depictions of Islam in Renaissance England, the decolonization of knowledge, and the contributions of Muslim scholars to Renaissance discourse.These studies offer valuable insights into the multifaceted character of the Islamic Renaissance concept and its implications in a variety of domains.

Rashīd Riḍā and the Science of Interpretation
During a visit to Muhammad Abduh's residence, Rashīd Riḍā expressed hope for a new Qur'ānic interpretation to address the contemporary issues after Abduh passionately refuted a critical French article about the Qur'ān.However, Abduh did not respond positively to Riḍā's idea, leaving the hope for a fresh interpretation unfulfilled.
Verily, books (kitab) have no useful value for people whose hearts are closed".The book would never be meaningful unless it meets the heart of someone who knows and has the interest and desire to spread it.When the book reaches those who only know part of it, they would criticize it, and if they accept it, they would change the content of the book, as has happened to the Al-Qur'ān and Hadīth.In fact, words that sound more effective rather than written words, because seeing directly the face of the person speaking, his behavior, gestures, and accent will make it easier for the listener to understand it, and even make it possible for the listener to ask questions directly. 20n fact, the name of the book of commentaries is Tafsīr Al-Qur`ān al-Hakīm.However, this book is better known as Tafsīr al-Manār because originally the commentary was published in al-Manār magazine.Unfortunately, this interpretation is not complete and only reaches up to surah Yusuf, verse 101.Thirty chapters of this interpretation which consists of several thick volumes are incomplete.Rashīd Riḍā had only finished about a third of the thirteenth chapter when death approached him.The interpretation of this surah was then completed by Bahjat al-Baithar and then published while still using the name Rashīd Riḍā.22

Method of Interpretation of al-Manār
Rashīd Riḍā, while echoing Muhammad Abduh's perspective, emphasized that contemporary Qur'ānic interpretation must be drawn directly from the Qur'ān, aligning with the original Arab understanding while adapting to contemporary societal contexts.This approach requires proficiency in Arabic, knowledge of Prophet Muhammad (SAW's) history, and comprehension of the Qur'ān's socio-cultural context.Riḍā integrated classical and modern interpretations, prioritizing the latter, while still respecting human intuition and sensibilities.His focus predominantly centered around addressing the 19th-century social issues.He employed Hadith, Arabic grammar, and scholars' opinions to interpret the Qur'ānic verses, employing an approach termed as al-Iqtiran or al-Izdiwaj, blending the narrated and reasoned interpretations.This method, termed as Ṣaḥīḥ al-manqūl wa sharīah al-ma'qūl (Legitimate Narrative and Logical Law) by Riḍā, is also known as the interpretation of ishārī according to Prof. Imam Muchlas. 23nerally, the explanatory method in the interpretation is divided into two parts, namely the bayānī and muqārin methods. 24Tafsīr al-Manār focuses more on the muqarin method, that is, interpreting the verses of the Qur'ān by presenting ḥadīth, the opinions of the scholars are then assessed (tarjīh) according to the author's tendency.The systematics of the muqarin method in the interpretation of al-Manār can be concluded as follows: 1. Mention the verses of the Qur'ān that would be interpreted and then interpret the words of the verse according to the rules of the Arabic language.2. After writing Muhammad Abduh's interpretation (from the beginning of sura al-Fātiḥah to sura al-Nisā' verse 125), Rashīd Riḍā explained the meaning of the verse by presenting several opinions of scholars and looking for the opinion that is considered the most appropriate or popular.3. Mention munāsabah between verses if any.Munāsabah is a concept in 'Ulūm al-Qu'ān which discusses understanding the meaning of a verse comprehensively by connecting the verses before and after it, between the opening verse and the closing verse, and between the verse and the name of the surah which is the central theme.4. Interpreting verses with other verses, then interpreting verses based on ḥadīth and then conclusion. 5. Quoting some of the opinions of previous interpreters, then taking the opinion that is in accordance with the author.
In terms of the goals and order of the verses being interpreted, the interpretation method used by Rashīd Riḍā is the tahlīlī interpretation method. 25The tahlili method is a method of interpreting the Qur'ān which seeks to explain the Qur'ān by describing its various aspects and explaining what the Qur'ān means.Based on the progressive approach to interpretation advocated by Muhammad Abduh and carried on by Rashīd Riḍā, scholars classify al-Manār's interpretation as having a social inclination.In other words, it is an interpretation that takes into account the social reality and development of society.This approach is also referred to as Tafsīr Adabi Ijtima'i.Rashīd Riḍā believes that the Islamic revival is a return to unadulterated Islam.Pure Islam originates from the Qur'ān and Sunnah.The movement and philosophy of purifying Islamic teachings is known as salafism.The term "Salafī" is derived from the al-salaf al-ṣāliḥ (the devout predecessors), the first three generations of Islam who are revered as the ideals of Islamic practice and belief. 27For Rashīd Riḍā, the Qur'ān is the main source of the Islamic creed. 28Learning and practicing the Islamic creed can only be obtained from the Qur'ān, not from theologians, philosophies, and so on.Islamic aqidah and law must be based on the Al-Qur'ān and not the result of someone's ijtihad who relies on the truth of the Qur'ān.It is not surprising that in the interpretation of al-Manār several issues were found that contradicted the opinions of previous scholars, both in law and faith.
Rashīd Riḍā explained that Al-Qur'ān must be prioritized over all forms of understanding or ijtihād of theologians and jurists, so that all forms of opinions concerning religious matters must be returned to the Al-Qur'ān and not introduced to interpret the pronunciation of the Qur'ān to suit one's opinion.This shows the firmness of Rashīd Riḍā in positioning the Qur'ān as the main guideline before justifying or blaming the results of the opinions of the scholars. 29The Qur'ān is a holy book that has truth across time, while the opinions of the scholars are in two possibilities between right and wrong.
According to Riḍā, as was the opinion of his two mentors Afghani and 'Abduh, returning to the origins of Islam is an affirmation of the inherent values of rationalism and freedom and a necessity for the faith's renewal. 30Riḍā issued a challenge to Muslims, stating that the only way for them to rekindle the spirit of achievement and prosperity is to revert to authentic Islam.The ummah is in dire need of science, craftsmanship, and modern industry, the benefits of which cannot be realized unless they are practised in accordance with the Qur'ān and Sunnah.There is absolutely no contradiction between the two.The Islamic ummah will never be able to stand on its own unless it combines the interests of this world with religious guidance. 312 The Rejection of Blind Imitation (Taqlīd) Rashid Riḍā, in Tafsīr al-Manār, argues that the act of imitating (taqlīd) is inherently erroneous.He authored a dedicated piece in al-Manār addressing the fallacy of taqlīd.32 Rashīd Riḍā asserted that taqlīd, the practice of blind imitation, was a fabricated creation (bid'ah) and attributed it as a contributing factor to the disintegration among the ummah.33 Rashid Riḍā, in Majallah al-Manār, highlighted the significance placed by earlier scholars (salaf) and their subsequent generations on the practice of ijtihād, while actively discouraging taqlīd.They rejected taqlid and expressed their disapproval of it.34 In order to substantiate these assertions, Riḍā referenced a multitude of opinions from the ulema.In the works, that is, Tafsīr al-Manārand Majallah al-Manār, Rashid Riḍā cites Ibn Hazm's perspective on the matter, asserting that the four Imams, namely Mālik (711-795 AD), Ḥanafī (699-767 AD), Aḥmad (780-855 AD), and Shāfi'ī (767-820 AD), are in opposition to the practise of taqlīd.Ridā cited the viewpoint of al-Muzannī, a follower of Imam Shafi'i, who asserted that Imam Shafi'i placed significant emphasis on the prohibition of imitation of any individual.35 According to Rashīd Riḍā, the act of taqlīd is not religiously encouraged due to the absence of a reliable hadith that establishes its roots in the tradition of the Prophet (SAW).36 According to Rashīd Riḍā, as cited in Majallat al-Manār, the following statement was asserted: "It is imperative for a devout individual to consistently refer to their sacred texts, namely the Qur'ān and Hadith, in order to prevent any potential confusion and to ensure the integrity of the laws within.This implies that individuals are instructed to completely relinquish the practise of imitation (taqlīd) and instead turn to the Qur'ān and As-Sunnah, while refraining from placing reliance on the opinions of mujtahid jurists and religious authorities."37 Authors view Rashīd Riḍā as advocating resistance to blind loyalty to imams and clerics, urging the Muslims to follow the Prophet Muhammad (SAW's) teachings, ḥadīth, and the conduct of early ulama (salaf).Islam's revival, according to him, is centered on the Qur'ān and Sunnah, countering ill-informed fatwas. 38Hence, Rashid Riḍā cautioned people against being misled by certain cites references, while also making a deliberate effort to disassociate himself from isrāīliyyat (narrations with a Jewish or Christian origin) and fabricated ḥadīths.48 Riḍā demonstrates a discerning approach while incorporating israiliyat narratives in the interpretation of the Qur'ān.
Rashīd Riḍā questioned certain Hadiths, including Abu Hurairah's narration about the creation of the world.He deemed it problematic, tracing its source to isrā'īliyat stories from Kaab bin al-Ahbār, despite its inclusion in Sahih Muslim. 49Ka'b bin Ahbār, a Jew who claimed conversion to Islam, was suspected of using Islam as a guide to promote Jewish teachings.Caliph Hazrat Umar bin Khattab (RA) forbade him from spreading isrā'īliyat and warned against believing his ḥadīth.Later, Kaab formed a movement, possibly linked to the assassination of Umar.
Tafsīr al-Manār has been widely recognized within the academic circles as a rational approach to interpret the Qur'ān, particularly with regards to its methodology.Nevertheless, Riḍā's interpretation has faced criticism from scholars who argue that it deviates from the obvious meaning of the Qur'ān and contradicts the interpretations put out by other commentators. 50The interpretation of the Qur'ān in Tafsīr al-Manār by Riḍā is indicative of his rational methodology in comprehending the textual content. 51The author has examined the significance of the intellect, also known as 'aql, in the process of reading the Qur'ān.Furthermore, logical justifications have been offered by authors for different elements found within the scriptures.For instance, the history of Imam al-Suyuti who stated that one day the Prophet Muhammad (SAW) received a revelation in the morning and forgot in the afternoon.Riḍā agrees with Abduh's opinion which criticizes the history.Abduh criticized the opinion of the mufassirs who interpreted the word al-Insa' as the loss of verses from the Qur'ān from the memory of the Prophet Muhammad (SAW).Although, this opinion was strengthened by a history, Abduh considered that the history was full of lies.This is because it contradicts the Al-Qur'ān which guarantees the infallibility of Rasulullah (SAW) and preserves the Al-Qur'ān from various forms of errors, deficiencies and so on. 52Therefore, Tafsīr al-Manār is classified as a careful interpretation in making history as a support for the interpretation of the Qur'ān.Most often, the narrations that seem problematic get special attention in this interpretation.

Emphasis on Ijtihād
According to Rashid Riḍā in Majallah al-Manār, ijtihād can be understood as the diligent and laborious effort put forth in the pursuit of acquiring something.The question posed is whether an individual's independence is contingent upon their personal endeavour and labour, or if it relies on the assistance of others when exerting their efforts. 53thin the framework of the resurgence of Islam, Riḍā stressed the significance of the notion of the best ummah (khayra ummah), which was constructed upon the fundamental principles of human liberty in accordance with one's age and cognitive advancement. 54Riḍā puts significant stress on the concept of ijtihād within the realm of Islamic law. 55Riḍā asserted that ijtihād and independent reasoning are unacceptable in matters of faith which are enduring and immutable.Sharī'ah comprises religious and worldly aspects; the former is conclusive, derived from the Qur'ān and Sunnah, with transgressors facing consequences, while adherents receive commendation. 56ḍā advocated for the resurgence of ijtihād, which refers to the practise of autonomous legal reasoning, within the community of modern scholars.A viewpoint was held that the Islamic legal system must not remain stagnant, rather it should undergo development through scientific endeavours in order to effectively apply the Islamic principles to unusual circumstances.Riḍā's contributions in the areas of ijtihād, education, and politics were found to be highly beneficial. 57Riḍā's intellectual pursuits extend beyond the realm of ijtihād to encompass several domains, including education. 58e teachings of Riḍā, in conjunction with those of other prominent thinkers, for instance, Jamaluddin al-Afghani (18381897 AD) and Muhammad Abduh, disseminated a reformist ideology that integrated conventional approaches with contemporary and non-religious knowledge. 59The belief held by individuals is that reason and intellectualism play a crucial role in maintaining the accessibility of ijtihād for the purpose of interpretation and ongoing comprehension.The notion of ijtihād was attempted to be restored which pertains to the exercise of independent judgement in religious affairs.Both, Muhammad 'Abduh and Rashīd Riḍā employed a method of interpreting the Qur'ān known as ijtihād to challenge the muqallidīn, who were individuals practicing blind obedience, within the 'ulama community. 60 a reformed Salafi, Riḍā calls for a return to the true roots of Islam and a focus on individual interpretation (ijtihād) of the sources of Islamic law. 61According to Riḍā, ijtihād is needed to adapt Islamic teachings to the demands of modern times. 62By exercising ijtihād, Muslims can reinterpret and apply Islamic principles in ways that are relevant to contemporary circumstances.The authors perceive ijtihād as a solution to the problem of fatalism among Muslims.Through ijtihād, every Muslim can use their individual reasoning and take the initiative in shaping their own destiny.Furthermore, according to Riḍā, the emergence of ijtihād requires promotion and development of the Arabic language. 63According to Riḍā, the fluency in the Arabic language is considered as a prerequisite for the caliphate, as established by scholarly consensus.For instance, it is widely acknowledged among the four prominent schools of thought that the use of Arabic language is necessary for the execution of religious ceremonies, regardless of whether it is the individual's native tongue or not.In an attempt to counter the accusation that he was promoting a policy of 'ethnic partiality' (ta'assub jins) 64 , the individual in question asserted that Arabic was not exclusive to Arabs, rather it served as the language of all Muslims, irrespective of their heritage. 65

The Integration of Contemporary Knowledge
An integral component of Rashīd Riḍā's Renaissance concepts lies in his emphasis on the integration of contemporary knowledge and scientific progress into the framework of Islamic philosophy.The individual believed that Islam and science could prevail in a state of harmonious coexistence and advocated for Muslims to accept scientific advancements while maintaining fidelity to their Islamic principles.The incorporation of contemporary knowledge serves as an indicator of the ascendance of Islam.According to Riḍā, in Majallah al-Manār, he (1343) expressed his admiration for al-Azhar University.Moreover, he also acknowledged its role in facilitating the advancement of both religious and scientific knowledge.Riḍā addressed the importance of integrating religious knowledge and scienceby stating the following: "We are delighted by the consistent success of the recent reforms implemented in Al-Azhar University.This success is particularly evident in the academic achievements of students specializing in the newly introduced disciplines, including mathematics and geography, in addition to the traditional subjects taught at Al-Azhar.It is evident that individuals engrossed in emerging scientific disciplines are predominantly accomplished students of religious sciences, languages, and logic methodologies." 66ḍā's intellectual framework was significantly shaped by the doctrines espoused by prominent figures, namely Jamaluddin al-Afghani and Muhammad Abduh, renowned proponents of Islamic modernity and reformist ideologies. 67Riḍā espoused the significance of rationality, intellectual pursuits, and the integration of conventional approaches with contemporary and non-religious knowledge. 68Riḍā's perspectives on the concepts of renewal and rejuvenation are mostly centred on education.The recognition of the necessity for educational reforms emerged as a response to the imperative of aligning with contemporary knowledge and surmounting the obstacles presented by Western imperialism. 69Consequently, the confluence of profound comprehension of religious doctrines and worldly knowledge played a pivotal role in the genesis of a significant Islamic Renaissance.During this period, religious wisdom served as a moral and ethical compass, while knowledge served as a catalyst for scientific advancement and ongoing societal growth within Muslim communities.

7.
Islamic Renaissance within Muhammad Rashīd Riḍā's Exegesis Rashīd Riḍā's renowned literary piece, Tafsīr al-Manār, clearly embodies the fundamental idea of the Islamic Renaissance ideology that he espoused.The writers have successfully identified five key facets of Rashīd Riḍā's interpretation of Islamic Renaissance thought.These characteristics are encompassed in the following headings: 7.1 The Prioritisation of the Purity of Islam (salafism)

64
Babayo Sule."The Evolution of Religious Influence on Policy: A Review of Historical and Contemporary Studies," Religion and Policy Journal 1, no. 1 (2023): 24 65 John Willis, "Debating the Caliphate: Islam and Nation in the Work of Rashid Rida and Abul Kalam Azad," The International History Review 32, no. 4 (2010): 719. 66Rida, Majallah Al-Manār, Vol. 3, 57. 67Jan, "Islamism in Malaysian Politics: The Splintering of the Islamic Party of Malaysia (PAS) and the Spread of Progressive Ideas," 131; Yoyo, "Neo-Patriarchy and the Problem of the Arab Crisis : A Critical Study on Hisham Sharabi ' s Works," QIJIS: Qudus International Journal of Islamic Studies 6, no. 2 (2018): 252. 68Jan, "Islamism in Malaysian Politics: The Splintering of the Islamic Party of Malaysia (PAS) and the Spread of Progressive Ideas," 132. 69Fauziah et al., "Islamic Modernism and the Development of Islamic Intellectualism," 1.