ibn Abd al-Aziz ibn Hammad al-Aql, Abdurrahman (2005). "Al-Ustadhun Al-Imam Hujjat al-Islam As-Sayyid Muhammad Rashid Rida" [Our Master, Imam Hujjat Al-Islam Sayyid Muhammad Rashid Rida]. Jamharat Maqalat Allamah As-Shaykh Ahmad Muhammad Shakir. Dar al-Riyadh. pp.653–665.
Arabi, Oussama; Powers, Davis S.; Spectorsky, Susan A. (2013). "Chapter Twenty-One: MUḤAMMAD RASHĪD RIḌĀ (d. 1935)". ใน Haddad, Mahmoud O. (บ.ก.). Islamic Legal Thought: A Compendium of Muslim Jurists. Leiden, The Netherlands: Brill Publishers. p.457. ISBN978-90-04-25452-7.
Arabi, Oussama; Powers, David S.; Spectorsky, Susan A. (2013). "Chapter Twenty-One: MUḤAMMAD RASHĪD RIḌĀ (d. 1935)". ใน Haddad, Mahmoud O. (บ.ก.). Islamic Legal Thought: A Compendium of Muslim Jurists. Leiden, The Netherlands: Brill Publishers. p.458. ISBN978-90-04-25452-7. Although he was a Shāfiʿī, Riḍā defended the Ḥanbalī Wahhābīs.
Lauzière, Henri (2016). The Making of Salafism: Islamic Reform in the Twentieth Century. New York: Columbia University Press. p.96. ISBN978-0-231-17550-0.
Soage, A.B. (2008). "Rash? d Ridā's Legacy". The Muslim World. 98 (1): 1–23. doi:10.1111/j.1478-1913.2008.00208.x. He rejected the ulema unquestioning imitation of their medieval predecessors (taqlid), and the practice of blindly following a particular school of jurisprudence (madhhab).
Lauzière, Henri (2016). The Making of Salafism: Islamic Reform in the Twentieth Century. New York: Columbia University Press. pp.62–63. ISBN978-0-231-17550-0. (Rida)... claimed to be Salafi in creed and relied more heavily on transmitted knowledge (naql) than did Muhammad Abduh.
Halverson, Jeffrey R. (2010). Theology and Creed in Sunni Islam. New York, USA: Palgrave Macmillan. pp.61–62, 71. ISBN978-0-230-10279-8. ... the early progressive liberalism of these modernists quickly gave way to the arch-conservatism of Athari thinkers who held even greater contempt for the ideas of the nonbelievers (as well as liberals). This shift was most pronounced in the person of Rashid Rida (d. 1935), once a close student of ‘Abduh, who increasingly moved to rigid Athari thought under Wahhabite influences in the early twentieth century. From Rida onward, the “Salafism” of al-Afghani and ‘Abduh became increasingly Athari-Wahhabite in nature, as it remains today.
Aziz, F.; Abbas, H.; Zia, S.M.; Anjum, M. (2011). "Some Social Issues in the Eyes of Muslim Modernist Thinkers". Interdisciplinary Journal of Contemporary Research in Business: 773.
Saeed, A. (2013). "Salafiya, modernism, and revival". The Oxford handbook of Islam and politics. pp.34–36. Section: 'Muhammad Rashid Rida: Taking the Modernist-Salafiya Movement Toward Conservatism' "Under Rida Islamic reformism took a more conservative turn.. Despite Rida's commitment to Islamic reform and the important role of al-Manar, his modernism gave way to an increasing conservatism after WWI..... Rida became increasingly literalist in his understanding of the driving force behind the Salafiyya movement.... his later salaforientation was closer to the approach of contemporary groups that go under the banner of Salafism than to that of `Abduh."
Olidort, Jacob (2015). "A New Curriculum: Rashīd Riḍā and Traditionalist Salafism". In Defense of Tradition: Muhammad Nasir Al-Din Al-Albani and the Salafi Method (วิทยานิพนธ์). Princeton, New Jersey, USA: Princeton University. pp.52–62. Rashīd Riḍā presented these core ideas of Traditionalist Salafism, especially the purported interest in ḥadīth of the early generations of Muslims, as a remedy for correcting Islamic practice and belief during his time.
Lauzière, Henri (2016). The Making of Salafism: Islamic Reform in the Twentieth Century. New York: Columbia University Press. pp.39–46. ISBN978-0-231-17550-0.
Hourani, Albert (1962). "Chapter IX: Rashid Rida". Arabic Thought in the Liberal Age: 1798-1939. University Printing House Cambridge United Kingdom: Cambridge University Press. pp.225, 231. ISBN978-0-521-27423-4. The suspicion of Sufism... was one of the factors which in later years was to draw him nearer to the teachings of Ibn Taymiyya and the practices of Wahhabism... Sympathy with Hanbalism led him, in later life, to give enthusiastic support to the revival of Wahhabism...
Achcar, Gilbert (2016). Islamic exceptionalism: how the struggle over Islam is reshaping the world. New York: St Martin's Press. p.91. ISBN978-1-250-06101-0. The basic premise of Islamism was that Islam was the natural, authentic setting for all believing Muslims. In Rashid Rida's words, it was “the religion of innate disposition.” In that sense, Islamism... was meant to resolve the problem of ideology.
Bennet, Andrew M. (2013). "Islamic History & Al-Qaeda: A Primer to Understanding the Rise of Islamist Movements in the Modern World". Pace International Law Review Online Companion. Stetson University College of Law. 3 (10): 345. JSTOR41857681– โดยทาง JSTOR. Rida... became increasingly Islamist throughout his lifetime....Rida's views against modernity added a strong anti-Western element to the Islamist ideology, and were reinforced by the Muslim Brotherhood and other like-minded organizations with a greater intensity...
Reynolds, Dwight F. (2015). The Cambridge Companion to Modern Arab Culture. Cambridge, United Kingdom: Cambridge University Press. p.71. ISBN978-0-521-89807-2.
Olidort, Jacob (2015). In Defense of Tradition: Muhammad Nasir Al-Din Al-Albani and the Salafi Method (วิทยานิพนธ์). Princeton, New Jersey, USA: Princeton University. pp.58–59. Albānī’s son ‘Abd Allāh calls Rashīd Riḍā muḥaddith Miṣr (“the ḥadīth scholar of Egypt”)...