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Rida's first major contribution to modern Afro-Asian Muslim Studies was his translation and commentary on the key text of Islamic law: the famous work of Al-Ghazali, al-Musta`am. He reinterpreted al-Musta`am within a modernist Afro-Asian context, focusing on the Quranic basis for the laws of Islam, namely the purposes of Sufism and communal solidarity.[295] Simultaneously Rida developed a theoretical understanding of the laws of Islam and their derivation from the Quranic text (sharia). In particular, he reconstructed the historical development of Islamic jurisprudence through the Hajj" and other religious and moral duties and how the Sufis and other Muslim living courts applied them to daily life. He stressed the importance of the caliphal rules (Tab`iyya) derived from the Qur'an to make legal rulings and the value of establishing dharrs as a fiduciary relationship between the devotees of the Prophet. Lastly, he developed the idea that human rights could be derived from the rights guaranteed in the Qur'an itself.[296] Having acquired the necessary qualifications for the vast subject of fiqh, Rida earned a first class honours degree, a master's degree, and a Ph.D. at the Ecole des Hautes Etudes in Paris in 1907. Rida had to undergo a rigorous examination in order to renew his demographic certificate, which he passed in 1910. To increase his strength in the knowledge of this brief subject, he attended the lectures of Cicéron and Montaigne as well as many other books on the key topics of fiqh and madhhab. Fuelled by the energy of his research, Rida introduced many contemporary topics into his lectures, and also helped introduce other Islamic topics such as sunni, shi`i and sanusi Muslims and their followers. Every class became a lively exchange with his students about the texts that were closer to Allah and the Prophet Muhammad (P.B.U.H) than any other.197 d2c66b5586
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