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After receiving an Islamic education in passed down religious tradition, Rida used his resources to study the history and theology of Islam in the West beginning in 1887. Rida had an early command of the Arabic language, being fluent in both classical and modern. He studied the works of Abduh and the Islamic revivalists al-Afghani, 'Arabi, al-Afghani, Nabil, and the likes. He was introduced to Mujaddidism through the works of his contemporary, the Mujtahid-i-Khanqah (Chief Hijra-i-Hakim) Muhammad Shafi of Beirut.[175][180] In 1887, Rida returned to his homeland and pursued further studies under the guidance of al-Afghani in Beirut.[45][47][47][158][16][17][172] Rida was a prolific writer and an accomplished scholar of both Arabic language and theology. He is considered a pioneer of the Arab nationalist movement for Islamism, in his time, but his ideas on Islam did not influence the latter. Rida’s writings were quite narrow, focusing on the intellectual formation of his generation. He left few writings in the Islamic tradition.[79] He was, however, an accomplished and learned scholar.
A year after the publication of Rida's first book in 1891, Hamadani, the eminent historian, pronounced Rida to be the most successful Shari'i student and author of the Ottoman Empire.[174] For Hamadani, Rida had managed to combine the ‘essences’ of both Shia and Sunni jurisprudence. Hamadani died in 1899, therefore, it is possible that his judgment is in part responsible for Rida's rapid elevation among the circle of the religious scholars (Al-ulama) in Beirut and in Cairo. His followers would refer to him as "al-Shaykh al-ziyada" (the crowned scholar), which he earned for his ability to reconcile the two over the centuries differing philosophies and positions between the mainstream Sunni and Shia sects. Beyond his scholarly and religious prominence, Rida was also one of the most active politicians of his time, working through the office of the Kadhi of Al-Qalamoun. d2c66b5586