Khairul Hamim*
Department of Islamic Family Law,
Universitas Islam Negeri Mataram, Indonesia
M Masykur Abdillah
Department of Social and Political Sciences,
Universitas Jember, Indonesia
*Correspondence concerning this article should be addressed to Khairul Hamim, Department of Islamic Family Law, Universitas Islam Negeri Mataram, Indonesia, at [email protected]
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-Manārand Majallah al-Manār (al-ManārMagazine). 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.
Keywords: al-Manār, exegesis, Islam, Rashīd Riḍā, renaissance
The East (Islam) versus West (Europe) problem culminated in the 11th 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.2
The 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 17th 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.3 This 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.5 This 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.6
The 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.7 This 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 forward-thinking 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.
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'.8 Nurmansyah 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.9 Badrul Jihad also attempted to redefine polygamy law based on Rashīd Riḍā's interpretation of Surah al-Nisa' verse three.10 Ulumuddin, meanwhile attempted to compare the interpretations of Sayyid Qutub (1906-1966) and Rashīd Riḍā of the Surah al-Tawba (Sword Verse).11 Nevertheless, 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.
The study in question employed a qualitative library research methodology, which entails the collection, analysis, and synthesis of information from diverse literary sources. 12 Despite 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. 13 This 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.
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.14 The 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.15
There 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.16
Another 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.17
The 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.18 The 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.19
Overall, 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.
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.20
Rashīd Riḍā implemented his proposal after two years. He attended and summarized Sheikh Abduh's interpretations and published them in al-Manār magazine. These summaries, spanning twelve years, always received Abduh's approval, even surprising him with their accuracy.21 Muhammad Abduh gave an interpretation only up to verse 125 of Surah An-Nisa (Volume III of Tafsīr al-Manār) and what followed was the interpretation of his own students.
In 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
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.23
Generally, the explanatory method in the interpretation is divided into two parts, namely the bayānī and muqārin methods.24 Tafsīr 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:
In terms of the goals and order of the verses being interpreted, the interpretation method used by Rashīd Riḍā is the tahlīlī interpretation method.25 The 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.26
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:
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.27 For Rashīd Riḍā, the Qur'ān is the main source of the Islamic creed.28 Learning 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.29 The 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.30 Riḍā 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.31
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 theulema. 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.38 Hence, Rashid Riḍā cautioned people against being misled by certain individuals or collectives purporting to represent "Islam."39 Rashīd Riḍā emphasized authentic adherence to Islam, rooted in the Qur'ān and the Prophet's (SAW) Sunnah, not influenced by false visions or dreams. Such adherence is foundational for civilization, revealing a clear link between moral and material progress.40
The authors suggest that Rashīd Riḍā's endeavour for an Islamic renaissance represents a rational methodology to interpret the Qur'ān. The preface of Tafsīr al-Manār highlights a significant element of Riḍā's reformist methodology in exegesis, which involves a critical evaluation of the prevailing corpus of exegesis.41 Riḍā claims that the majority of commentary books created tend to distract the readers from pursuing noble objectives and adopting virtuous paths. Certain individuals divert their attention away from the Qur'ān by engaging in discussions pertaining to syntax, grammatical regulations, semantic interpretations, terminologies, and linguistic expressions.42
Moreover, according to Riḍā, the polemical discourse among theologians, the definitive assertions made by fundamentalists, the legal deductions made by imitating jurists, the interpretations offered by Sufis, and the zealous adherence to specific schools of thought have all contributed to divert the individuals from the primary objective of the book of interpretations.43 Numerous Isrā'īliyat narrations and anecdotes, which often give rise to superstitious beliefs, also serve to distract the individuals from the intended objective of interpretation. Riḍā and his master, Muhammad Abduh, encountered various challenges in accepting isrā'ilīyāt narrations without proper verification, as many accounts within these narratives appear to violate established Islamic principles and teachings.44 Tafsīr al-Manār may be perceived as an endeavour to cleanse the interpretations of isrā'ilīyāt narrations, fabricated hadith (hadīth mawḍū'), innovations in Islamic practises (bid'ah), speculative theological discourse (kalām), and grammatical aberrations. The intention behind this effort is to establish a model for future interpretations, as suggested by Fahd bin ‘Abd al-Raḥmān bin Sulaymān Al-Rūmi.45
Riḍā, influenced by the rational principles of 'Abduh and contemporary thinking, espoused a rational approach to the interpretation of the Qur'ān in Tafsīr al-Manār.46 The rational methodology employed in this approach is rooted in the utilization of reason (‘aql) for the interpretation of the Qur'ān. This perspective has been extensively examined and deliberated upon by Islamic scholars over the course of history.47 According to Husain al-Dhahabī, there exists a correspondence between the interpretive approach and stylistic choices employed by Rashīd Riḍā and those utilised by Abduh. These approaches are predicated on the exercise of rationality within the framework ofcomprehensive and profound cognizance. In his interpretation, it is evident that he consistently 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.49 Ka'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.50 The interpretation of the Qur'ān in Tafsīr al-Manār by Riḍā is indicative of his rational methodology in comprehending the textual content.51 The 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.52 Therefore, 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.
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.53
Within 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.54 Riḍā puts significant stress on the concept of ijtihād within the realm of Islamic law.55 Riḍā 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.56
Riḍā 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.57 Riḍā's intellectual pursuits extend beyond the realm of ijtihād to encompass several domains, including education.58
The 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.59 The 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
As 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.61 According to Riḍā, ijtihād is needed to adapt Islamic teachings to the demands of modern times.62 By 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.63 According 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
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 coexistenceand 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."66
Riḍā'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.67 Riḍā espoused the significance of rationality, intellectual pursuits, and the integration of conventional approaches with contemporary and non-religious knowledge.68 Riḍā'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.69 Consequently, 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.
Muhammad Rashīd Riḍā, a prominent scholar in the field of Qur'ānic interpretation, exhibits a profound intellectual connection to the ideas of Muhammad Abduh and Jamaluddin al-Afghani. He played a significant role as a reformer within the Islamic tradition throughout the Renaissance period. The current study demonstrated that Rashīd Riḍā's exegesis reflects the Islamic Renaissance through five primary dimensions. Firstly, the prioritization of the purity of Islam; secondly, the rejection of uncritical belief; thirdly, focus on a rational approach to interpret the Qur'ān; fourthly, an emphasis on ijtihad; and finally, the integration of contemporary knowledge.
Author(s) declare that they have no conflicts of interest.
This research did not receive grant from any funding source or agency.
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1Tijani Boulaouali, "Portraying Islam and the West: sIn Tzvetan Todorov's The Fear of Barbarians: Beyond the Clash of Civilizations," International Journal of Islamic Khazanah 13, no. 2 (2023): 1–3.
2Ḥamid Zayyān Ghanīm, Dirāsāt Tārīkh al-'Alām Al-Islāmī fī al-'Uṣūr al-Wusṭā Studies in the history of the Islamic world in the Middle Ages (Cairo: al-Ma'had al-'Āli li al-Dirāsāt al-Islāmiyyah, 2008), 293.
3Tāmir Muḥammad Maḥmūd Mutawallī, Manhaj Al-Sheykh Muḥammad Rashīd Riḍā fī al-'Aqīdah Sheikh Muhammad Rashid Riḍā's Method of Faith (Jeddah: Dār Majid ‘Asira, 2004), 61–62.
4Ibrāhīm Aḥmad al-'Adawī, Rashīd Riḍā al-Imām Al-Mujāhid Rashīd Riḍā: The Reformer Imām (Mesir: Al-Muassasah Al-Miṣriah Al-‘Amah, 2001), 20.
5Abd al-Ghaffār Abd al-Raḥīm, al-Imām Muḥammad Abduh wa Manhajahu fī al-Tafsīr Imam Muhammad Abduh and his Approach to Interpretation (Kairo: Dar Al-Anṣār, 1980), 323.
6Muḥammad Abduh, al-A'māl al-Kāmilah li al-Imām Al-Sheykh Muḥammad 'Abduh Complete works of Imām Sheikh Muḥammad Abduh (Cairo: Dār al- Shurūq, 1993), 7.
7Naufel Berlian, Andi Malia Fadilah Bahari, Jidan Ramdani, Rico Candra, Intan Permata Sari, and Maulana Aditya, "Welfare Classification of Muslim Majority Communities Using Decision Tree Algorithm," Khazanah Journal of Religion and Technology 1, no. 1 (2023): 1-4.
8Junaid Bin Junaid Eka Nurfiqra, "Kolaborasi Antara Muhammad Abduh Dan Muhammad Rasyid Ridha' Dalam Menciptakan Kitab Tafsīr Bernuansa Adab Al-Ijtima'i Collaboration Between Muḥammad Abduh and Muḥammad Rasḥīd Riḍā' in Creating the Book of Tafsīr with the Adab Al-Ijtima'i Nuance," Al-Wajid: Jurnal Ilmu Al-Qur'ān dan Tafsīr Al-Wajid: Journal of Al-Qur'ān Science and Tafsīr 2, no. 2 (2021): 449–67.
9Ihsan Nurmansyah, "Kajian Intertekstualitas Tafsīr Ayat Ash-Shiyam Karya Muhammad Basiuni Imran Dan Tafsīr Al-Manar Karya Muhammad Rasyid Ridha Intertextuality Study of Tafsīr Ayat al-Ṣiyām by Muḥammad Basiuni Imrān and Tafsīr Al-Manār by Muhammad Rashīd Riḍā," Al-Bayan: Jurnal Studi Ilmu Al-Qur'an Dan Tafsīr Al-Bayan: Journal of Al-Qur'ān and Tafsīr Science Studies 4, no. 1 (2019): 1–14, http://journal.uinsgd.ac.id/index.php/Al-Bayan/article/view/4792.
10Badrul Jihad, ‘Memaknai Ulang Hukum Poligami: Telaah Pandangan Rasyid Ridha Mengenai Surat Al-Nisa' Ayat 3'Reinterpreting the Law of Polygamy: A Study of Rashīd Riḍā's Views on Surah Al-Nisā' Verse 3, Jurnal Ilmiah Al-Jauhari: Jurnal Studi Islam dan Interdisipliner Al-Jauhari Scientific Journal: Journal of Islamic and Interdisciplinary Studies 7, no. 1 (2022): 39–51.
11Ulummuddin, ‘Tafsīr Ayat Pedang Q.s Al-Taubah (9): 5: Studi Komparatif Penafsiran Sayyid Qutub Dan Rashid Ridha' Intrepertation of the sword verse Q.s al-Tawbah (9): 5: A comparative study of the interpretations of Sayyid Qutub and Rashīd Ridḍā', Al-Tadabbur: Jurnal Ilmu Al-Qur'ān Dan Tafsīr Al-Tadabbur: Journal of Qur'ān and Tafsīr Science 7, no. 2 (2022): 229–46.
12Nursapia Harahap, ‘Penelitian Kepustakaan''Library Research, Jurnal Iqra' Iqra' Journal 8, no. 1 (2014): 68.
13D. L. Altheide, Qualitative Media Analysis (Thousand Oaks, California: Sage, 1996), 35.
14Ali Akhbar Abaib Mas Rabbani Lubis, "Contestation on Political Space Between Islamism and Islamic Group in Presidential Election 2019," Al-Tahrīr: Jurnal Pemikiran Islam Al-Tahrīr: Journal of Islamic Thought 20, no. 2 (2020): 205–29, https://doi.org/10.21154/altahrir.v20i2.1932.
15Yasmin Moll, "Television Is Not Radio: Theologies of Mediation in the Egyptian Islamic Revival," Cultural Anthropology 33, no. 2 (2018): 233-265.
16Ahmed S BaHammam, Aljohara S Almeneessier, and Seithikurippu R Pandi-Perumal, "Medieval Islamic Scholarship and Writings on Sleep and Dreams," Annals of Thoracic Medicine 13 (2018): 72‑5.
17Aliff Nawi et al., "A Preliminary Survey of Muslim Experts' Views on Artificial Intelligence," Islamiyyat 43, no. 2 (2021): 3–16, https://doi.org/10.17576/islamiyyat-2021-4302-01
18Walter D Mignolo, "Spirit Out of Bounds Returns to the East: The Closing of the Social Sciences and the Opening of Independent Thoughts," Current Sociology 62, no. 4 (2014): 584 –602.
19Bilal Ahmad Malik, "Civilizational Problem or Political Crisis? Comparative Analysis of Mālek Bennabi and Syed Mawdūdī's Approach to Renaissance," Journal of Islamic Thought and Civilization 12, no. 1 (2022): 297–308, https://doi.org/10.32350/jitc.121.18.
20Al-Sayyid Yūsuf, Al-Imām Muḥammad Abduh (Mesir: Maktabah Al-Usrah, 2007), 198-199.
21Yūsuf, 12:199–200.
22Suara Muhammadiyah, "Muhammad Rashīd Riḍā: Pencetus Tafsīr Yang Mencerahkan Muhammad Rashīd Riḍā: The Originator of Enlightening Tafsīr," Suara Muhammadiyah Muhammadiyah Voice (Yogyakarta, 2016).
23Ridlwan Nasir, Memahami Al-Qur'an Perspektif Baru Metodologi Tafsīr Muqārin Understanding the Qur'an: A New Perspective on the Methodology of Tafsīr Muqārin (Surabaya: Indra Media, 2003), 15.
24Nasir, Memahami Al-Qur'ān, 15.
25Nasir, Memahami Al-Qur'ān, 15.
26Ibid., 19.
27Emil Souleimanov, and Maya Ehrmann, "The Rise of Militant Salafism in Azerbaijan and Its Regional Implications," Middle East Policy xx, no. 3 (2013): 112; Read also "The Triumph of the Second Leaders: Ahmad Khatib and Rashīd Riḍā in Islamic Reform in Indonesia," Jurnal Afkaruna 17, no. 2 (2021): 170–210; Burhanudin, 172.
28Nawawi Rif'at Syauqi, Rasionalitas Tafsīr Muhammad Abduh: Kajian Masalah Akidah dan Ibadah Rationality of Tafsīr Muhammad Abduh: Study of the Problem of Faith and Worship (Jakarta Selatan: Paramadina, 2002), 100.
29Ahmad Mahmud Subhi, Fi ‘Ilm Al-Kalām: Dirāsah Falsafiah Li Ārā' Al-Firq Al-Islāmiyah Fī Uṣūl Al-Dīn Al-Ashā'irah In Theology - a Philosophical Study of the Opinions of Islamic Sects on the Principles of Religion - the Ash'aris (Cairo: Muassasah al-Thaqafah Al-Jami'iyyah Alexander, 1992), 8-9.
30Ahmad Nabil Amir, "Muhammad Abduh and His Epistemology of Reform: Its Essential Impact on Rashid Rida," Hermeneutik: Jurnal Ilmu Al Qur'an Dan Tafsīr 15, no. 1 (2021): 31; Read also, Ryuichi Funatsu, "Al-Kawākibī's Thesis and Its Echoes in the Arab World Today," Havard Middle Eastern and Islamic Review 7 (2006): 1–40.
31Assad N. Busool, "Rashid Rida's Struggle to Establish a Modern Islamic State," American Journal of Islam and Society 1, no. 1 (1984): 83–99.
32Muhammad Rashid Rida, Tafsīr Al-Manār, volume 10 (Cairo: Dar al-Manar, 1947), 236.
33Muhammad Rashid Rida, Majallah Al-Manar, 1354.
34Rida, Majallah al-Manar, Vol. 35, 186.
35Riḍā, Tafsīr Al-Manar, 173; Rida, Majallah Al-Manār, Vol. 28, 776.
36Burhanudin, "The Triumph of the Second Leaders: Ahmad Khatib and Rashīd Riḍā in Islamic Reform in Indonesia," 193.
37Riḍā, Majallah Al-Manār,Vol. 4, 521.
38Riḍā, Tafsīr Al-Manār,Vol. 11, 345.
39Riḍā, Tafsīr Al-Manār, Vol. 11, 345.
40Riḍā, Tafsīr Al-Manār, Vol. 7, 435.
41Riḍā, Tafsīr Al-Manār, Vol. 1, 8–9.
42Riḍā, Tafsīr Al-Manār, Vol. 1, 8.
43Riḍā, Tafsīr Al-Manār, Vol. 11, 368.
44Norbani B. Ismail, "The Quranic Exegesis, Reformism, and Women in Twentieth Century Indonesia," Studia Islamika 24, no. 3 (2017): 469–501.
45Fahd bin ‘Abd al-Raḥmān bin Sulaymān Al-Rūmi, Manhaj Al-Madrasah Al-‘Aqlīyah Al-Ḥadīth fī Al-Tafsīr The Modern Rational School Approach to Interpretation (Beirut: Mu'assasah al-Risālah, 1981), 143.
46Amir, "Muhammad Abduh and His Epistemology of Reform: Its Essential Impact on Rashid Rida," 62.
47Kusmana, "Epistemologi Tafsīr Maqāṣidi, Epistemology of Tafsīr Maqasidi" Mutawatir 6, no. 2 (2018): 206, https://doi.org/10.15642/mutawatir.2016.6.2.206-231.
48Muhammad Husen Al-Dhahabi, Al-Tafsīr Wa Al-Mufassirun Interpretation and Interpreters (Cairo: Maktabah Wahbah, 1976), 42.
49Rida, Tafsīr Al-Manar, Vol. 9. 449.
50Hamidreza Fazeli, Alireza Fazeli, and Shokrollah Fararooeic, "Critical Study of Tafsīr Al-Manar (Interpretation of the Holy Qur'ān) Regarding the Miracles of Prophet Ibrahim (PBUH) and Prophet Moses (PBUH)," International Journal of Health Sciences 6, no. 2 (2022): 6977, https://doi.org/10.53730/ijhs.v6ns2.6678.
51Fazeli, Fazeli, and Fararooeic, "Critical Study of Tafsīr Al-Manar", 6978.
52Rida, Tafsīr Al-Manār, Vol. 1, 414–15.
53Rida, Majallah Al-Manār, Vol. 17, 740.
54Rida, Tafsīr Al-Manār, Vol. 7, 553.
55Rida, Tafsīr Al-Manār, Vol. 7, 134.
56Rida, Tafsīr al-Manār, Vol. 6. 337.
57Muhammad Ahmad Abulazeez, "Idealizing a Dichotomy between Islam and Sharī ‘ah: The Orientalist and Missiological Stereotype," International Journal of Islamic Khazanah 12, no. 2 (2022): 103–13.
58Nur Fauziah et al., "Islamic Modernism and the Development of Islamic Intellectualism," in ICIIS (Jakarta, 2021), 1.
59Wan S W Jan, "Islamism in Malaysian Politics: The Splintering of the Islamic Party of Malaysia (PAS) and the Spread of Progressive Ideas," Icr Journal 9, no. 4 (2018): 132.
60Busool, "Rashid Rida's Struggle to Establish a Modern Islamic State," 83–84.
61Souleimanov and Ehrmann, "The Rise of Militant Salafism in Azerbaijan and Its Regional Implications," 112.
62Susilawati Susilawati, "Pandangan Modernisme Muhammad Abduh dan Rasyid Ridha Views of Modernism Muhammad Abduh and Rashīd Riḍā," Jurnal Al-Aqidah Journal of al-Aqīdah 14, no. 2 (2022): 168.
63Rida, Tafsīr Al-Manār, Vol. 1, 25.
64Babayo Sule. "The Evolution of Religious Influence on Policy: A Review of Historical and Contemporary Studies," Religion and Policy Journal 1, no. 1 (2023): 24
65John 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.