Muhammad Abduh

Muḥammad ‘Abduh (1849 – 11 Yuli 1905) (kuma ya rubuta Mohammed Abduh, Larabci: محمد عبده‎  ) malamin addinin musulunci ne na Masar, alkali, kuma babban Mufti na Masar . Ya kasance babban jigon Larabawa Nahḍa da Zamanin Musulunci a ƙarshen karni na 19 da farkon 20th. ￼￼￼

Ya fara koyar da daliban da suka ci gaba da karatun boko a jami'ar Al-Azhar tun yana karatu a can.  Daga 1877, tare da matsayin ‘alim, ya koyar da dabaru, tauhidi, da’a, da siyasa.  Ya kuma zama farfesa na tarihi a Dar al-Ulūm shekara ta gaba, da kuma harshen Larabci da adabi a Madrasat al-Alsun .  Abduh gwarzon dan jarida ne kuma ya yi rubuce-rubuce sosai a cikin <i id="mwcw">Al-Manar</i> da Al-Ahram . An nada shi editan littafin Al-Waqa'i' al-Misriyya a shekara ta 1880.  Ya kuma rubuta Risālat at-Tawḥīd (    ; “Tauhidin Tauhidi”  da sharhin Alqur’ani .  A takaice ya buga jaridar Pan-Islam mai adawa da mulkin mallaka al-'Urwa al-Wuthqā tare da jagoransa Jamāl ad-Dīn al-Afghani . 
ʿAbduh ya shiga Freemasonry kuma ya yi rajista ga masaukin Masonic daban-daban tare da mai ba shi al-Afghani da sauran almajiransa,   amma a ƙarshe ya bar ƙungiyar asiri a cikin shekarunsa.   An nada shi alkali a kotunan matakin farko na kotunan kasar a shekara ta 1888, memba mai ba da shawara na kotun daukaka kara a 1899, kuma an nada shi  a shekara ta 1899. 

 Tarihin Rayuwa 
An haifi Muḥammad 'Abduh a shekara ta 1849 ga mahaifinsa mai zuriyar Turkiyya Arthur Goldschmidt, Biographical Dictionary of Modern Egypt, Lynne Rienner Publishers (2000), p. 10.  da kuma mahaifiyar Masar  a cikin Kogin Nilu .  Iyalinsa na daga cikin jiga-jigan Masarawa na Ottoman : mahaifinsa na cikin Umad ne, ko kuma masu mulki na gari, yayin da mahaifiyarsa ta kasance cikin Ashraf . Ya yi karatu a Tanta a wata makarantar sirri.  Lokacin da ya cika shekara goma sha uku, aka tura shi masallacin Ahmadi, wanda ya kasance daya daga cikin manyan cibiyoyin ilimi a kasar Masar. Bayan wani lokaci,Abduh ya gudu daga makaranta ya yi aure. Bayan ɗan lokaci kaɗan da aurensa,Abduh ya koma makarantarsa a Tanta. A wannan lokacin, Abduh ya yi karatu a gaban kawunsa musulmi Sufaye Darwish, wanda ya kasance memba na masu rayarwa kuma mai neman sauyi Madaniyya Tarîqah, wani reshe mai farin jini na tsarin Shadiliyya, ya bazu a kasashen Masar, Libya, Aljeriya, da Tunisia . Baya ga atisayen ruhi, odar ta kuma jaddada yin aiki da addinin Musulunci yadda ya kamata, da nisantar takalidi da jaddada riko da koyarwar tushe. A qarqashin kulawar kawunsa, Abduh ya fara yin littafan Madaniyya . Kamar sauran ƴan ƴan uwansa da ke Tanta, ƙwarewar za ta canza Abduh zuwa ga sufanci da ruɗani. Abduh zai gaji da yawa daga cikin ra'ayoyinsa na jama'a na gaba, kamar tsayayyen adawa da taklidi daga kawun Sufi.  
Abduh ya sha fama da munanan rikice-rikice na ruhi a lokacin kuruciyarsa, kwatankwacin irin wanda malamin musulmi na zamanin da kuma sufanci al-Ghazali ya fuskanta. Bai gamsu da ilimin gargajiya da wakilan manyan malamai na zamaninsa ba. Karkashin tasirin Shaykh Dārwīsh al-Khadīr, Tasawwuf ya samar da wani nau'i na addini wanda zai sifanta samuwar Abduh na ruhi da hankali. Kamar yadda Abduh zai fito daga baya a matsayin babban malami mai ilimi a Masar, a lokaci guda ya dauki matsayinsa na musulmi Sufi na gargajiya. Tasawwuf kamar yadda Shaykh Darwīsh ya koyar da Abduh ya zarce iyakoki da abubuwan da ake gani na ilimin addinin Musulunci na gargajiya, kuma ya dogara ne akan addinin Musulunci wanda hukuma mai hankali da kwarjini ke jagoranta. Ga Abduh, Shaykh Dārwīsh da koyarwarsa suna wakiltar Sufanci na orthodox, wanda ya bambanta da tatsuniyar Sufaye da charlatan da suka yi yawa a ƙauyen Masar a lokacin farkon zamani .  Da yake bayanin musuluntarsa zuwa Sufanci a karkashin horon Shaihu Darwīsh, 'Abduh ya rubuta:"A rana ta bakwai na tambayi shehin: "Mene ne tariqah naka?" Sai ya amsa da cewa: "Musulunci ne tarıka na." Sai na ce: "Amma wadannan duka ba Musulmi ba ne? “Idan da sun kasance Musulmi, da ba za ka gan su suna jayayya a kan wasu abubuwa marasa muhimmanci ba, kuma ba za ka ji suna rantsuwa da Allah ba alhali kuwa suna kwance da dalili ko ba tare da dalili ba.” Waɗannan kalmomi kamar wuta ce da ta cinye duk abin da nake ƙauna. kayan da suka gabata”[6]. ."A cikin 1866, Kügelgen, Anke von.  ʿAbduh ya shiga Jami'ar al-Azhar da ke Alkahira,  inda ya karanta dabaru, falsafar Musulunci, tauhidi, da Sufanci.  Shi dalibi ne na Jamāl al-Dīn al-Afghani, Kedourie, E. (1997).  musulmi masanin falsafa kuma mai kawo sauyi na addini wanda ya ba da ra'ayin Pan-Islam don tsayayya da mulkin mallaka na Turai . A lokacin karatunsa a al-Azhar,Abduh ya ci gaba da bayyana ra'ayinsa game da tsarin karatun gargajiya da kuma hanyoyin maimaitawa na gargajiya. A gare shi, al-Afghani ya haɗu da kwarjini na mutum da sabon tsarin tunani wanda malaman al-Azhar ba su iya samar da su ba. A matsayinsa na matashi dan Sufanci dan shekara 22 yana neman jagorar kwarjini da madadin hanyoyin koyo da addini, ʿAbduh ya zabi al-Afghani a matsayin murshid . Dangantakar su ta Murid - Murshid za ta dau tsawon shekaru takwas kuma al-Afghanī ya sami damar cimma burin almajirin nasa. Karkashin tasirin al-Afghani, Abduh ya hada aikin jarida, siyasa, da sha'awar sa da ruhin addinin musulunci. Al-Afghani ya wadatar da sufancin Abdu da ruhin falsafa kuma ta haka ya jawo shi zuwa ga tafsirin Musulunci na hankali. Darussan Al-Afghani sun haɗa sufancin Sufanci da al'adar ruɗani da tauhidi na Shi'anci na Farisa . Sannan ya karantar da Abdullahi matsalolin kasar Masar da duniyar Musulunci da kuma irin nasarorin da kasashen yammaci suka samu a fannin fasaha da fasaha . 

A cikin 1877, an bai wa Abduh digirin ‘ālim (“malami”) kuma ya fara koyar da dabaru, tiyolojin Musulunci, da xa’a a jami’ar al-Azhar. A cikin 1878, an nada shi farfesa na tarihi a kwalejin horar da malamai ta Alkahira Dar al-Ulūm, daga baya aka shigar da shi Jami'ar Alkahira . An kuma nada shi koyar da harshen Larabci a makarantar Khedival School of Languages. Kügelgen, Anke von.  Ana daukarsa a matsayin daya daga cikin manyan jigogin da suka kafa Musulunci Zamananci, wani lokaci ana kiransa "Neo- Mu'tazilism " bayan makarantar tauhidin Islama ta tsakiya wacce ta ginu bisa ra'ayi . Ahmed H. Al-Rahim (January 2006).  An kuma nada Abduh a matsayin babban editan al-Waqā'i' al-Miṣriyya, jaridar hukuma ta Masar. Ya himmatu wajen gyara dukkan al'amuran al'ummar Masar kuma ya yi imanin cewa ilimi ita ce hanya mafi dacewa don cimma wannan buri. Ya kasance mai goyon bayan ingantaccen ilimin addini, wanda zai karfafa tarbiyyar yara, da kuma ilimin kimiyya, wanda zai bunkasa basirar yaro. A cikin kasidunsa ya soki cin hanci da rashawa, camfi, da rayuwar jin dadi na masu hannu da shuni. 

A cikin 1879, saboda gwagwarmayar siyasarsa, al-Afghani ya yi hijira kuma aka kai Abduh hijira zuwa ƙauyensa. A shekara mai zuwa aka ba shi ikon sarrafa jaridar ta kasa kuma ya yi amfani da wannan a matsayin hanyar yada ra'ayinsa na adawa da mulkin mallaka, da bukatar sake fasalin zamantakewa da na addini.  Sojojin Birtaniya sun kore shi daga Masar a shekara ta 1882 na tsawon shekaru shida, saboda goyon bayan tawayen 'Urabi na Masar na kishin kasa karkashin jagorancin Ahmed ʻUrabi a 1879. Ya bayyana cewa a bar kowace al’umma ta zabi tsarin mulki da ya dace bisa tarihinta da kuma yanayin da take ciki. Kügelgen, Anke von.  Abduh ya shafe shekaru da dama a Ottoman Lebanon, inda ya taimaka wajen kafa tsarin koyarwa na Musulunci. A shekara ta 1884 ya koma birnin Paris na kasar Faransa inda ya shiga kungiyar al-Afghani wajen buga mujallar al-Urwa al-Wuthqā, wata jarida ta juyin juya halin musulunci da ke yada ra'ayoyin adawa da Birtaniya . Abduh ya kuma ziyarci Birtaniya inda ya tattauna da wasu manyan jami'an kasar Masar da Sudan . A cikin 1885, bayan ɗan gajeren zama a Ingila da Tunisiya, ya koma Beirut a matsayin malami,  kuma masana daga sassa daban-daban na addini sun kewaye shi. A lokacin zamansa, ya sadaukar da kokarinsa wajen kara mutunta zumunci da abota tsakanin Musulunci da Kiristanci da Yahudanci . 
Lokacin da ya koma Masar a 1888, Abduh ya fara aikinsa na shari'a. An nada shi alkali ( qāḍī ) a kotuna na matakin farko na kotunan kasar kuma a cikin 1891, ya zama memba mai ba da shawara na Kotun daukaka kara.  A shekara ta 1899, an nada shi babban Mufti na Masar, matsayi mafi girma na Musulunci, kuma ya rike wannan matsayi har ya rasu. A matsayinsa na qādi, ya shiga cikin hukunce-hukunce da dama, wasu daga cikinsu an ɗauke su masu sassaucin ra’ayi, kamar yadda ake amfani da naman da waɗanda ba Musulmi ba suka yanka da kuma karɓar ribar lamuni. Ra'ayinsa na sassaucin ra'ayi ya sanya shi son Birtaniya, musamman Lord Cromer ; Sai dai kuma sun haifar da rashin jituwa tsakaninsa da khedive Abbas Hilmi da kuma shugaban masu kishin kasa Mustafa Kamil Pasha .  A lokacin da yake kasar Masar, Abduh ya kafa kungiyar addini, ya zama shugaban wata al'umma don farfado da ilimin kasashen Larabawa, kuma ya yi aiki wajen gyara tsarin ilimi na jami'ar Azhar ta hanyar gabatar da shawarwari don inganta jarrabawa, manhaja, da kuma aiki. yanayi ga duka farfesa da dalibai. Kügelgen, Anke von.  A shekara ta 1900, ya kafa The Society for the Revival of Arabic Literature. Brockett, Adrian Alan, Studies in two transmissions of the Qur'an, p. 11.
Ya yi balaguro sosai kuma ya gana da malaman Turai a Cambridge da Oxford . Ya karanci dokokin Faransanci kuma ya karanta manyan littattafan adabin Turai da na Larabci a dakunan karatu na Vienna da Berlin . Ƙarshen da ya ɗauka a cikin tafiye-tafiyensa shi ne cewa musulmi suna fama da jahilci game da addininsu da kuma kyamar shuwagabanni azzalumai. Kügelgen, Anke von.  ’Abduh ya rasu saboda ciwon renal cell carcinoma a Alexandria a ranar 11 ga Yuli 1905.

 Tunani 

Muhammad Abduh ya bayar da hujjar cewa musulmi ba za su iya dogara da tafsirin nassosin da malaman zamani suka bayar ba kawai; suna buƙatar amfani da dalili don ci gaba da canje-canjen lokuta. Ya ce a Musulunci ba a halicci mutum don a yi masa jagora ba, amma an ba wa wannan mutum hankali ne domin a yi masa jagoranci da ilimi. A cewar Abduh, aikin malami shi ne jagorantar maza zuwa ga karatu. Ya yi imani cewa Musulunci ya kwadaitar da maza su rabu da duniyar kakanninsu kuma Musulunci ya tsawatar da kwaikwayar al'ada ta bauta. Ya ce abubuwa biyu mafi girma da suka shafi addini da aka baiwa dan’adam su ne ‘yancin kai da ra’ayi. Da taimakon waɗannan kayan aikin ne zai iya samun farin ciki. Ya yi imanin cewa ci gaban wayewar yammacin Turai ya dogara ne akan waɗannan ka'idoji guda biyu. Ya yi tunanin cewa Turawa sun taso ne don su yi aiki bayan da yawa daga cikinsu sun sami damar yin amfani da abin da suka zaɓa da kuma neman gaskiya da tunaninsu. Gelvin, J. L. (2008).  Abokan hamayyarsa musulmi sun zarge shi da cewa kafiri ne, yayin da dalibansa da mabiyansa suka dauke shi a matsayin mai hikima, mai farfado da Musulunci, kuma jagora mai kawo gyara. A bisa al'ada ana ba shi daraja da al-Ustādh al-Imām da al-Shaykh al-Mufti . A cikin ayyukansa, ya kwatanta Allah a matsayin wanda yake karantar da ɗan adam tun yana ƙuruciyarsa har zuwa ƙuruciyarsa, daga nan kuma har ya girma. A cewarsa, Musulunci shi ne kadai addinin da ake iya tabbatar da akidarsa ta hanyar tunani. Abduh bai bayar da shawarar komawa matakin farko na Musulunci ba. Ya yi adawa da auren mace fiye da daya idan ya haifar da rashin adalci tsakanin mata, kuma ya yi imani da wani nau'i na Musulunci da zai 'yantar da maza daga bauta da kuma kawar da kadaitakar da malamai suka yi a kan tafsirin Alqur'ani da kuma kawar da wariyar launin fata . Kügelgen, Anke von.  Ya bayyana ainihin sake fassara Musulunci a matsayin tushe na hakika na al'ummomin Larabawa masu karfin fada a ji ta fuskar mulkin mallaka na Turawan Yamma, kuma ya yi imanin Musulunci shi ne mafita ga matsalolin siyasa da zamantakewa. 
Abduh a kai a kai ya yi kira ga kyautata abota tsakanin al'ummomin addini . Ya yi matukar kokari wajen wa'azin hadin kai tsakanin Ahlus Sunna da Shi'a . A fa]a]a, ya yi wa'azin 'yan uwantaka a tsakanin dukkan mazhabobin Musulunci . Duk da haka, ya soki abin da ya gane a matsayin kurakurai kamar camfin da ke fitowa daga mashahuriyar Sufanci . Benzine, Rachid.  Kokarin da ya yi wa shahararriyar tsafi na waliyyai musulmi, al'adun tabarruk (neman albarka) daga kayan tarihi, wuraren ibada, da sauransu su ne jigo a cikin ayyukan Abduh. Ya yi imani da cewa ayyuka kamar addu’a da neman ceto ta hanyar sanya masu shiga tsakani tsakanin Allah da ‘yan Adam, dukkansu ayyuka ne na “ shirka ta bayyana” (shirka) da bidi’a (bidi’o’in bidi’a) wanda Salaf bai sani ba.  Kamar yadda Abduh ya ce:Duk da kakkausar suka da ya yi na yawan girmama waliyyai, Abduh ya tausaya wa Tasawwuf da ilimin sararin samaniya na Ghazzalian . Zai yi bayanin hadisai na falsafa na Sufaye na falsafa a cikin littafinsa Risālat al-Wāridāt fī Sirr al-Tajalliyyat ("Treatise on Mystical Inspirations from the Secrets of Revelations") wadda ta fayyace koyarwar falsafa da sufi na ubangijinsa, Jamāl al- Dīn al-Afghani, yana haɗa ra'ayoyin ruhaniya na tsattsauran ra'ayi na Sufaye da masana falsafa irin su Ibn Arabi da Ibn Sina . Harshen da ʻAbduh ke amfani da shi don bayyana umarnin al-Afghani ya dogara ne akan tsarin Sufi na musamman wanda ke wakiltar falsafar Isrāqi . Littafin ya yi magana game da tabbatar da hujjojin falsafa na wanzuwar Allah da yanayinsa, tare da fayyace ilimin sararin samaniya na Sufanci kuma ya haɓaka fahimtar annabci mai ma'ana. Abduh ya yi riko da koyarwar Wahdat ul-wujud da masana falsafar Musulunci sufanci suka kirkira, wadda ta yi nuni da cewa Allah da halittunsa suna tare kuma suna dawwama.  Da yake kare aqidar Wahdatul Wujud na malaman Falsafa Sufaye da waliyyai Ibn Arabi, Suhrawardi, da sauransu, Abduh ya rubuta:

Da yake Kiristanci shi ne addini na biyu mafi girma a Masar, Abduh zai ba da himma na musamman wajen sada zumunci tsakanin Musulmi da Kirista. Yana da abokai Kirista da yawa kuma sau da yawa ya tsaya tsayin daka don kare 'yan Koftik, Benzine, Rachid.  musamman a lokacin tawayen 'Urabi' 'yan kishin Masar a karkashin jagorancin Ahmed ʻUrabi a cikin 1879, lokacin da wasu gungun musulmi suka kai wa wasu 'yan Copts hari cikin kuskure sakamakon fushinsu ga Turawan mulkin mallaka. .  ʿAbduh ya kuma yi ganawa a Bagadaza tare da ʻAbdu'l-Baha  ɗan wanda ya kafa kuma shugaban ruhaniya na Bahaʼi Faith,  wanda yake da ra’ayi mai kyau gabaɗaya game da shi—ko da yake ɗalibansa sun tabbatar da shi. rashin sanin nassosi masu tsarki na Baha'i na karin Kur'ani ko matsayin Baha'u'lláh a matsayin bayyanuwar Allah a cikin Imani na Baha'i, kuma a kuskure ya dauke shi a matsayin gyara na Shi'anci . Juan R.I. Cole.  Muhammad Imarah ne ya tattara ayyukan ʿAbduh kuma ya buga su a juzu'i biyar.

 Dangantaka da Freemasonry 

 Shiga cikin Freemasonry 
Tun daga karni na 19,  Freemasonry da tsarin kungiyarsa na sirri sun ba da budaddiyar dandalin tattaunawa da musayar ra'ayi tsakanin Masarawa daga bangarori daban-daban na zamantakewa da tattalin arziki a Masar, da kuma tsakanin al'ummomin wasu kasashe daban-daban na musulmi. duniya, galibi waɗanda ke zaune a cikin Daular Ottoman da lardunanta ( Lebanon, Siriya, Cyprus, da Masedonia ).  Sun taka muhimmiyar rawa a siyasar kasar Masar ta farko. Sanin yuwuwar tsarinsa na siyasa, al-Afghani ya shiga Freemasons kuma ya ƙarfafa almajiransa su shiga cikinta, ciki har da Abduh.  

Yana da shekaru 28, ʿAbduh ya zama Freemason kuma ya shiga gidan Masonic, Kawkab Al-Sharq ("Planet of the East"). Membobinta sun hada da Yarima Tawfiq, dan Khedive kuma magaji, manyan mutane irin su Muhammad Sharif Pasha, wanda ya kasance minista, Sulayman Abaza Pasha, da Saad Zaghlul .  AM Broadbent ya bayyana cewa "Sheikh Abdu ba mai kishin addini ba ne mai hatsari ko kuma mai kishin addini, domin ya kasance a babbar mazhabar Musulmi, yana da akidar siyasa mai kama da tsantsar jamhuriya, kuma ya kasance Jagora mai kishin Masonic Lodge." Raafat, Samir. 

A cikin shekarun da suka wuce, ʿAbduh ya sami mamba a wasu masaukin Masonic da yawa da ke Alkahira da Beirut .  Dangane da ƙa'idodin Masonic ,Abduh ya nemi ƙarfafa haɗin kai tare da duk al'adun addini. Ya ce:

 Janyewa daga Freemasonry 
Abokin aikinsa Rashid Rida, mai adawa da Mason ya tambayi Abduh game da dalilin da ya sa shi da malaminsa Jamal al-Din al-Afghani suka shiga Freemasonry. Ya amsa cewa sun shiga cikin kungiyar ne don cimma manufa ta siyasa da zamantakewa. Rida, "Tatimmat", p. 402.  Afghani da almajiransa, ciki har da Abduh, da farko sun kalli masaukin Masonic a matsayin abin hawa na yaƙin neman zaɓe na mulkin mallaka da kuma gudanar da ayyukan haɗin gwiwa don korar Khedive Ismail Pasha na Masar; an ba da damar ta hanyar ɓoye na gidajen.  Amma a ƙarshe, sun kai ga matsayar cewa Freemasonry kanta tana ƙarƙashin ikon daular turai ne wajen tauye ikon duniyar musulmi .  Tare da jagoransa al-Afghani, daga baya Abduh zai janye daga Freemasonry saboda takaddamar siyasa. Wani al'amari da gungun 'yan Freemason suka yaba wa yarima mai jiran gado na Biritaniya da ya kai ziyara ya haifar da wata mummunar takaddama tsakanin al-Afghani da Freemasons; A ƙarshe ya sa al-Afghani, Abduh, da almajiransa barin Freemasonry.   A cikin shekarunsa na baya,Abduh ya rabu da kansa daga Freemasonry kuma zai musanta cewa ya taba zama Freemason.  Rashid Rida ya ruwaito a cikin mujallar al-Manar cewa ko da yake Abduh ya taba zama Freemason, amma daga baya "ya tsarkake kansa a ciki daga Masonry". 

A cikin shekarunsa na baya, ʿAbduh ya kuma fara haɓaka ka'idodin makircin adawa da Yahudawa masu alaƙa da Freemasonry ta hanyar farkon al'amurran Tafsirin al-Manar waɗanda aka haɗa tare da Rashid Rida ( duba kuma : Ka'idodin makirci a cikin Larabawa ). A cikin tafsirinsu na aya ta 4:44, ‘Abduh da Rida sun tabbatar da cewa Yahudawan duniya makiyan al’ummar musulmi ne da kuma Kiristendam .  Sun zargi wata kungiyar Yahudawa da hada baki tare da 'yan Freemason don lalata al'adun addini na Turai da duniyar Musulunci ta hanyar tayar da juyin juya hali na masu kishin addini da tunzura al'ummar Kiristanci kan musulmi .  Domin mayar da martani ga littafin da ke sama, masu kishin kishin kasa na Masar da Yahudawa 'yan Freemasons sun kaddamar da wata zanga-zangar adawa da ʿAbduh, wanda shi ne Babban Mufti a lokacin. Sun aika da kiraye-kiraye masu yawa zuwa ga Khedive Abbas Hilmi na Masar, Consul-Janar Lord Cromer, da kuma jaridun Masar don su cece su Abduh daga buga irin waɗannan warƙoƙi. 

In 1903, the Ottoman sultan Abdul Hamid II would restate and disseminate the anti-Semitic and anti-Masonic accusations formulated by ʿAbduh and Rida against the Jews and Freemasons as part of the Ottoman propaganda campaign against the nascent Zionist movement led by the Austro-Hungarian Jewish lawyer and journalist Theodor Herzl (see also: Conspiracy theories in Turkey). In an article published in the al-Manār magazine in 1903, ʿAbduh and Rida further accused Freemasons of conspiring with the Jews and French colonialists of weakening the pan-Islamic spirit:

 'Abduh and the Baha'i Faith 
Kamar malaminsa, ʿAbduh yana da alaƙa da bangaskiyar Baha'i, waɗanda suka yi ƙoƙari da gangan don yada bangaskiya zuwa Masar, suka kafa kansu a Alexandria da Alkahira tun daga ƙarshen 1860s. Musamman ma, yana da kusanci da ʻAbdu'l-Baha,  babban ɗan Baha'u'lláh kuma shugaban ruhaniya na Baha'i Faith daga 1892 har zuwa 1921.  Rashid Rida ya tabbatar da cewa yayin ziyararsa a Beirut, ʻAbdu'l-Bhá zai halarci zaman karatun ʿAbduh.  Mutanen biyu sun hadu ne a daidai lokacin da suke da manufa iri daya na gyara addini kuma suna adawa da Usulman Daular Usmaniyya .   Dangane da tarurrukan 'Abdu'l-Baha da Muhammad 'Abduh, Shoghi Effendi ya bayyana cewa, "Tattaunawar da ya yi da fitaccen Shaihu Muhammad 'Abdu ya taimaka wajen kara daukaka martabar al'umma da kuma yada shaharar ta a kasashen waje. memba."  Da yake tsokaci kan fifikon Abdul-Baha a fannin ilimin addini da diflomasiyya, Abduh ya ce game da shi cewa ya fi haka, lallai shi babban mutum ne; nema masa." 

 Ayyuka 

 Sharhi kan <i id="mwAks">Kololuwar Fadakarwa</i>
 Al-Urwah al-Wuthqa

 (1897) Risālat al-tawḥīd ("Ku yi maganin kadaita Allah 
 (1903) Tafsirin Surat al-`Asr, Alkahira.
 (1904) Tafsir juz' `Amma, al-Matb. al-Amiriyya, Alkahira.
 (1927) Tafsiri Manar, juzu'i 12
 (1944) Muhammad Abduh. "Essai sur ses idées philosophiques et religieuses", Alkahira
 (1954 – 1961), Tafsirin Kur’an al-Hakim al-Mustahir bi Tafsir al-Manar, juzu’i 12. da fihirisa, Alkahira.
 (1962 ko 1963) (Shekara ta Musulunci 1382), Fatihat al-Kitab, Tafsir al-Ustadh al-Imam…, Kitab al-Tahrir, Alkahira.
 (ba kwanan wata), Durus min al-Qur'an al-Karim, ed. ta Tahir al-Tanakhi, Dar al-Hilal, Alkahira.
 (1966) Theology of Unity, trans. Ishaq Musa'ad da Kenneth Cragg. London.

 Duba kuma 

 Jerin Malaman Musulunci
 Muhammad Asad
 Rashid Rida
 Muhammad Bakhit al-Muti'i
 Mustafa Sabri
 Fassarar: Duniyar Musulunci

 Bayanan kula 







 Kara karantawa 

 Christopher de Belligue, "Mafarkin 'Yancin Addinin Musulunci" (bita na Marwa Elshakry, Karatun Darwin cikin Larabci, 1860-1950 ), The New York Review of Books, vol. LXII, ba. 10 (4 Yuni 2015), shafi. 77-78.


 Hanyoyin haɗi na waje 

 Cibiyar Musulunci da Kimiyya: Muhammad `Abduh