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Muhammad Rashid Rida ((アラビア語:محمد رشيد رضا); transliteration, Muḥammad Rashīd Riḍā; Ottoman Syria, 23 September 1865–Egypt, 22 August 1935) was an early Islamic reformer, whose ideas would later influence 20th-century Islamist thinkers in developing a political philosophy of an "Islamic state". Rida is said to have been one of the most influential and controversial scholars of his generation〔Encyclopedia of Islam and the Muslim World, Thompson Gale (2004), p.597〕 and was deeply influenced by the early Salafi Movement and the movement for Islamic Modernism founded in Cairo by Muhammad Abduh.〔Encyclopedia of Islam, Juan Campo, p. 581〕〔http://world-news-research.com/21sept2012.html〕 Rida was born near Tripoli in Al-Qalamoun, now in Lebanon but then part of Ottoman Syria within the Ottoman Empire). His early education consisted of training in "traditional Islamic subjects". In 1884-5 he was first exposed to ''al-`Urwa al-wuthqa'', the journal of the Jamal al-Din al-Afghani and Muhammad Abduh. In 1897 he left Syria for Cairo to collaborate with Abduh and the following year they launched ''al-Manar'', a weekly and then monthly journal comprising Quranic commentary〔''Encyclopedia of Islam and the Muslim World'', Thompson Gale (2004), p.597〕 at which Rida worked until his death in 1935. ==Ideas== Rashid Rida, was a leading exponent of Salafism 〔Daniel Ungureanu, Wahhabism, Salafism and the Expansion of Islamic Fundamentalist Ideology, p146.〕 and was especially critical of what he termed "blind following" of traditional Islam. He encouraged both laymen and scholars to interpret the primary sources of Islam themselves.〔Rashid Rida, al-Manar, vol 8. No. 731, 732〕 Applying this principle enabled Rida to tackle a number of subjects in a modern way and sometimes led to him holding unorthodox ideas that were considered controversial by some and progressive by others. One of his controversial views was his support of Darwin's theory of evolution.〔Rashid Rida, "Nazariyat Darwin wa al-Islam", al-Manar, vol 30. no. 8, March 1930, 593 - 600〕 To justify Darwinism, Rida considered it permissible to "interpret certain stories of the Qur'an in an allegorical manner, as, for example, the story of Adam.".〔Charles C. Adams, Islam and Modernism in Egypt, p.187. Also, Rashid Rida, al-Manar, vol 8. no. 581, 582.〕 He also believed that the origin of the human race from Adam is a history derived from the Hebrews and that Muslims are not obliged to believe in this account.〔Rashid Rida, al-Manar, vol 7, no. 483.〕 Other controversial beliefs held by Rida included: - His view that usury (riba) may be permitted in certain cases 〔Rida stated that "usury may be permitted in cases of necessity (darurah)" John Stuart Mill, Principles of Political Economy, (1848, first edition), London, 1909, p. 926〕 - His idea that building statues is permissible in Islam as long as there is no danger of their being devoted to improper religious uses.〔Charles C. Adams, Islam and Modernism in Egypt, p.194. Also, Rashid Rida, al-Manar, vol 4, no 56〕 - His support of the British against the Ottomans 〔Hasan Kayali, Arabs and Young Turks, Ottomanism, Arabism and Islamism in the Ottoman Empire 1908-1918, Berkeley, CA, 1997, p. 185〕 - His view that "the minute living bodies which today have been made known by the microscope and are called microbes, may possibly be a species of Jinn"〔Rashid Rida, Al-Manar, vol 4. No 334, 335〕 Rida focused on the relative weakness of Muslim societies vis-à-vis Western colonialism, blaming Sufi excesses, the blind imitation of the past (taqlid), the stagnation of the ulama, and the resulting failure to achieve progress in science and technology. He held that these flaws could be alleviated by a return to what he saw as the true principles of Islam albeit interpreted (ijtihad) to suit modern realities.() This alone could, he believed, save Muslims from subordination to the colonial powers.() Rida also had a close relationship with Freemasonry,〔Karim Wissa, “Freemasonry in Egypt 1798-1921″. The British Society for Middle Eastern Studies Bulletin, vol.16, no.2, 1989〕 though his feelings toward the Bahá'í Faith were quite negative.〔Juan Cole, ''(Muhammad `Abduh and Rashid Rida - A Dialogue on the Baha'i Faith. )'' World Order (journal), vol. 15, nos. 3-4 (Spring/Summer 1981): pp. 7-16.〕 Despite some controversial ideas held by Rida, his works and in particular his magazine al-Manar spread throughout the Muslim world influencing many individuals including the popular salafi writer Muhammad Nasiruddin al-Albani 〔Richard Gauvain, Salafi Ritual Purity: In the Presence of God, Introduction, p.9. Prophet's Prayer (Sallallaahu 'Alaihi Wasallam) Described from the Beginning to the End as Though You See it, introduction, p4. "He began to specialize in the field of Hadith and its related sciences by the age of 20 -- being influenced by articles in Al-Manar magazine."〕 Muhammad Rashid Rida was one of the earliest critics of Zionism and has written the first article on the Movement as soon as 1898.〔Beška, Emanuel: RESPONSES OF PROMINENT ARABS TOWARDS ZIONIST ASPIRATIONS AND COLONIZATION PRIOR TO 1908. In Asian and African Studies, 16, 1, 2007. ()〕 Rida died on his way back to Cairo from Suez, where he had gone to see Ibn Sa'ud off.〔Soage, Ana Belén. 2008. "Rashid Rida's Legacy". ''The Muslim World'' 98/1, p. 57-65.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Rashid Rida」の詳細全文を読む スポンサード リンク
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