Mohammed Rachid Wrinkled

Mohammed Rachid Wrinkled or Muhammad Raschīd ibn ʿAlī Ridā ibn Muhammad Schams AD-Dīn ibn Muhammad Bahāʾ AD-Dīn ibn Munlā ʿalī Khalīfa (Arab: محمدرشيدبنعليرضىبنمحمدشمسالدينبنمحمدبهاءالدينبنمنلىعليخليفة) (born the September 23rd 1865 with the Lebanon, died with the Cairo in 1935) was a Syrian intellectual of the Islamic tradition reformist - salafi -, resulting from Jamal Al DIN Al Afghani and from Mohammed Abduh. As its predecessors it concentrated on the relative weakness of the Moslem companies with respect to the Western companies and wondered about the Colonialisme. He denounced excesses of the soufis, the stagnation of the Ouléma S and the delay of the Moslem companies on sciences and technologies.

Wrinkled was born with Tripoli with the Lebanon, of a family claiming itself going down from the prophet Mahomet. It is in this city that it makes its studies and had as a Master Husayn Al-Jisr. After sharp criticism against the Othoman government , it is forced in 1897, to exile itself for Egypt.

It is in Egypt that it founds in 1899, the review Al-Manâr (the headlight), a monthly newspaper which took over solid Anse of Afghani. It is in this review that he undertakes to continue the work of Abduh. It directs Al-Manâr during more than forty years, it there emits Fatwa S, and enriches a comment by the Coran written by Abduh. It is first of all influenced by the Hanbalisme before joining the Salafisme. With the Cairo, it meets in 1924 Hassan El-Banna the founder of the Muslim brothers.

After the revolution Young person-Turks of 1908, he becomes an enthusiast to support arabo-Islamic nationalism. It attempts to connect the Arab identity to the Moslem identity, and to bring closer the points of view to the Arab nationalists and the Moslem reformists.

It associates as of 1916, the Panarabisme with Islamic reformism. After having supported the Arab movements during the epopee Young person-Turks, he is opposed to the French aimings on Syria and takes part in the Syrian Congress of 1919 and quickly becomes president about it. It wished to see emerging an Islamic Arab nation, with the return of the Califat because of Turkish treason of Islam . He affirms that the only pure Islamic model is the Arab Islamic model, and declares itself in favor of an Arab against-caliphate.

After the abolition of the caliphate by Atatürk in 1924, Rida insists then on the Arab character of the function of the caliphate. It shared with Kawakibi the certainty of the religious superiority of the Arab on the other people of the Islamic community, and was persuaded that the Moslem rebirth will pass through Arabic. After the catch of Mecque by the Saoud, he becomes the defender of this monarchy which founded a new Islamic State in which he sees a factor of hope for the Muslim world.

With its death in 1935, its review Al-Manâr is taken again by the Muslim brothers.

Sources

Charles Saint-Prot, Arab Nationalism: Alternative to the integrism , edition Ellipses Marketing, 1998, ISBN 272984595X

Comparative study of Arab nationalism and Islamism through works of Sayyid Qutb and Michel Aflaq

historical Dictionary of Islam , Janine Sourdel, Dominique Sourdel, edition Quadriga.

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