Jamal Ad Din Al Afghani
Sayyid Jamal al-Din al-Afghani (written language Persian / Dari : ), was an intellectual reformist Muslim originally from Afghanistan.
Early life
Sayyid Jamal al-Din al-Afghani was born in October 1838 to Assadbd ( Afghanistan ), a district of the province of Kunar in Afghanistan , or to be associated with the largest branch of Islam, in order to "reach a wider audience" . This argument is ill-founded, since a Shiite Iran does not like the Sunnis to go to claim a Sunni , is considered a sacrilege.
He first studied at home with his father and then continued her studies at Kabul , in India , Qazvin , Tehran , and finally, in the Shiite shrine cities of Iraq , Najaf and Karbala . Mortimer believes that the work of Sheikh Ahmad Ahs' had an influence on Al-Afghani . before undertaking a study tour in the surrounding community. In the Afghan capital, Al-Afghani was attending not only the intellectual or religious brotherhoods but both royal princes or local, as the Prince Mohammad Azam Khan (son of the Amir Dost Mohammad Khan), Prince Ghulam Mohammad Tarzi Kandahar, many more ... Then he entered the service of the Amir Shir Ali Khan and later serving the latter's brother Amir Mohammad Azam Khan as a counselor he was very close. In Kabul , Al-Afghani is the origin of the local press, he launched the first short-lived newspaper called "Kabul" which appeared in the form of a manuscript. But the fall of his patron Mohammad Azam Khan and the return of the Emir Shir Ali Khan, Al-Afghani falls from grace, he uses the period of the great pilgrimage to Mecca to leave the Afghanistan which is at origin and the beginning of his travels around the world, the India , Persia ...
Youth
He learned Arabic and Dari ( Persian ) early in their schooling, and studied the Koran and some basics of Islamic sciences. At eighteen years, he completed his religious studies and went to India to study science called modern. At the age of nineteen years, in 1857 , he went to the Hijaz to perform the pilgrimage to Mecca. In 1860 he returned to his homeland of Afghanistan. All his life he never ceased to study. He began to learn and French at an advanced age.
When conflict breaks out between the Afghan princes Shir Ali Khan and Muhammad Azam Khan , Jamal al-Din joined together with second, with whom he served as minister-counselor. It will nevertheless face the disgrace of the winner Amir Shir Ali Khan and distrust of Britain , which forced him to leave Afghanistan in 1868. It passes through India before traveling to Egypt where he stayed for some time, regularly attending the al-Azhar Mosque. His house is now a visiting place for many students and researchers, especially Syrians. He then moved to Istanbul under the government of Abdul Hamid II. His reputation grew and his fame grows. His appeal to the need for reform is good feedback from the Ottomans , which told the British Blint:
"The initiative to transform their Ottoman Empire into a constitutional state can be attributed first and foremost to the influence of Jamal al-Din, who, when he settled in their capital, began to discuss with them and to call them to join his designs. "
In Turkey and Egypt In Istanbul, he was appointed member of the Supreme Council of Sciences. It is then the target of a virulent opposition and attacks from the Istanbulites scholars and preachers in mosques, in which ideas and speech newcomer dislike. He left Istanbul to return to Egypt in 1871, where he was welcomed with full military honors by the Egyptians. The Egyptian government had allowed and granted him an allowance to stay in the country. At this time, he will meet Muhammad Abduh and Saad Zaghloul (future major figure in Egyptian politics, he became premier in 1924). During these years, they had gathered around him with whom he had formed circles of training, these students will later be the future heroes of the independence and the country's elites. In his circles of training, they approached the high theology, speculative philosophy and natural sciences dealing with intellectual, astronomy, Sufism, and Islamic law. Later Orientalists say that during these years, the action of Jamal al-Din al-Afghani had contributed to the fermentation of minds. In 1879, his influence had become increasingly threatening to the English settlers of Egypt, and he had to leave the country after the problems they had caused him. His newspaper articles as well cause the wrath of the British than the Egyptian political class. When the Khedive Tawfiq Pasha seized power in Egypt, he hunts Jamal al-Din who must return to India in 1879 after spending nearly eight years in Egypt. We note that at that time to 1880, he wrote his main book "his refutation of the materialists" in Hyderabad. This epistle gives his explanation of the new doctrine of "Netchur" or "nature" in Persian, and materialism that arose from it. Then he left India to join London and then Paris in 1882. In France, it is not rejoin his students including Muhammad Abduh. The two men together create a weekly newspaper in Arabic " al-Urwa al Wuthka (the inseparable connection, from the Quran). The 1st edition was published March 13, 1884 and the 18th and final issue October 17, 1884. This review was sent to Egypt and India, it was nevertheless considerable, it had attacked the British action in the predominantly Muslim country and it stressed the basics of teaching which should be based Islam to regain its strength. In spring of 1883 broke the case of the French philosopher Ernest Renan. This French philosopher had presented to the Sorbonne University a conference on Islam and science in which he had put in a form accentuated the contradiction of the scientific spirit of fanaticism and theological. Ernest Renan had tried to show that Islam was, by its very essence opposed to the development of science, and that the Arab people, by its nature, does not like the metaphysical science or philosophy. Jamal al-Din, to this provocation, was published in French, dated May 18, 1883, in "The Journal of debate" a response to the conference of Ernest Renan, in which he asserted that Islam is compatible with the science and he had learned in the minds of Muslims, even Arabic, and only the current state of Islam might suggest otherwise. Later Orientalists say that al-Afghani had defied Renan on his own land. Moreover, we note that Renan was the subject of three eminent Muslim scholars of rebuttals: French by al-Afghani (" Journal des Dbats , Paris, May 18, 1883, response to Renan, lc, p. 402-409) in Russian by Imam Baazitov (Impr. Petersburg 1883), in Turkish by Namik Kemal , where he criticized a particular source which quoted Renan. ( ''Louis Massignon , p. 297-301 Article REI, Issue 2, 1927) At that time, major European newspapers had published his highly acclaimed articles in influential circles, on topics such as the Eastern policy of Russia and England, the situation in Turkey and Egypt. The conference of the French philosopher Ernest Renan at the Sorbonne University, tried to show that Islam was by its very essence opposed to the development of metaphysical science, and that the Arab people, by its nature, nor do metaphysical science or philosophy. Al-Afghani quoted in his reply: "this precious plant Epistle "Radd Netcheriye" or "Rebuttals materialists" of al-Afghani Written in Persian in 1880, in India at Hyderabad , this epistle in Persian was titled "Radd Netchuriyye. It was Muhammad Abduh who had translated the Epistle in Arabic, and made 3 editions, the first in 1885 and again in 1894 and third in 1902, the work in Arabic entitled "Ar-Radd ala ad-Dahriyyn". From this latest edition in Arabic, Marie-Amelie Goichon , recognized Orientalist professor had translated the French book with the title of "Refutation of the Materialists" This writing is placed in a specific context. Al-Afghani was afraid that Muslims are avoiding the depressing influence of materialism. He had seen the English government in attracting a group of wandering living in India, requesting them to abandon the religions, to untie the knots of faith. Many of the people were captivated by the views of foreign and diverted their own beliefs. We inquired with al-Afghani on the truth of what this band called lost, including Wcil Moulay Mohammed , a professor of mathematics at the college al-A'izza of Hyderabad Deccan, India, he had written to him requesting information on the proponents of "Netchur" or otherwise "Netchuriyn. The sheikh's reply: "My dear friend," Netchur "means" nature "and the doctrine of that doctrine is Netchur materialists who appeared in Greece in the 4th and 3rd century before Christ's birth. Its leaders are intended to eliminate religious and lay the foundations of moral laxity, community property and common-law relationship between all individuals. They have already made great efforts to implement their design, they multiplied their appearances, but somehow they found themselves in a nation, they ruined his character and their effort has turned against them by killing themselves. To anyone who went to the bottom of the designs of supporters of this method, it appears only one conclusion In Iran The Shah of Iran Nasser Shah invited him to Tehran where he displays his honor and esteem. The Iranians are captivated by his principles and ideas. But Shah feels that the ideas of al-Afghani is a danger to the throne of Iran. He then changes his attitude toward his protege. Al-Afghani Shah then asked permission to leave Iran. Granted, he went to Moscow and then to St. Petersburg. When Al-Afghani visited the Paris Exposition in 1889 , he met the Shah Nasser. It shows him great respect and friendship, prompting Jamal Al-Din to return again in Tehran. But soon, the attitude of the Shah changes again, particularly since al-Afghani began to call for government reform, openly criticizing the political situation in Iran. The Shah could not bear this any longer. He believed that the presence of al-Afghani in his country directly threatened the crown. He sent a military detachment which leads him from his sick bed to the borders with Turkey. Al-Afghani then went to Basra and then to London where the forum of the newspaper Al-Diya Khfiqn allows him to attack the Shah and to shed light on the situation in Iran during his reign. The influence of Al-Afghani on the Iranians were very strong. She was so strong that he managed to get published by some Iranian scholars a fatwa prohibiting tobacco use after the board of tobacco was sold to a Dutch company The intrigues and conspiracies of informers The Shah turned to the Sultan Abdul Hamid II to prompt Al-Afghani to stop the attack. Sultan managed to attract Al-Afghani to Istanbul in 1892. He wanted to honor him with the rank of Qadi Askar, that is to say, "Supreme Judge of the European countries." But the person rejects the proposal, saying the envoy of the Sultan: In the presence of al-Afghani to Istanbul, the Khedive Abbas Hilmi comes to visit the capital. He has a brief interview with al-Afghani. But the informers and jealous, among the enemies of al-Afghani and relatives of the Sultan, in this encounter are a pretext to sow discord between the Sultan and Jamal al-Din. They exaggerate the importance of this meeting, cast suspicion and doubt about what was said, the Sultan do believe that the two men spoke at length about the problems of the caliphate , and warned of the danger that this may represent meeting. The Ottoman Sultan then calls Jamal al-Din, and informed him of what was said about him. Al-Afghani then clarifies his position and critical informers. Returning to the Qur'an is one of the greatest ambitions of al-Afghani, throughout his life. He believes that the essential basis for the reform and religious preaching is the Qur'an : The Koran is thus the only means of guidance and the basis for any reform: Some scholars believe it was an Iranian native of Asadabad, a village near Hamedan , and he was Shi'a of obedience jafarite. However, it is renowned for its origins and its doctrine Afghan Sunni. There was also much to the qualifier "Al-Afghani," which means "the Afghan" and frequented mainly Sunni scholars in Muslim countries he visited. It should be borne in mind that at the time that the separation between Iran and Afghanistan is recent and in the eyes of many people, Afghanistan is still a province of Iran. This is one nation under the authority of two sovereigns. Those who hold this view, therefore, try to find evidence and arguments supporting their thesis. They argue that: All these indices does not constitute decisive arguments or evidence irrefutable. They are in fact invalidated by the life and writings of al-Afghani, which show that he was an Afghan Sunni. For example in his book Al-Bayan Tatimmat f Tarikh al-Afghani ("Statement full history of the Afghans"), he criticized the Shiites for being away from some of the pillars of religion in favor of foreign phenomena that This innovated and customs. He writes: A number of scholars and intellectuals have stood up against this contention, headed by Dr. Muhammad Imrah. He believes that the merit of Jamal al-Din is not affected, whether Afghan or Iranian, Shiite or Sunni. Jamal Al-Din enlisted in the lodges of Freemasonry , in order to devote himself to political activities. In 1878 he was elected president of the Order of the Eastern Star , but resigned soon. Al-Afghani set then this experience in a speech in which he condemned the Freemasons, who hides behind slogans and pompous grandiose goals without conducting any action, merely pious words. After a rough life full of difficulties, al-Afghani died in Istanbul at the age of sixty. Just as his life had aroused the polemics and passions, his death also causes many controversies. While some have doubts about the causes of his death, others believe he was poisoned. Although Sheikh Abdur-Rashid Ibrahim, who went to the bedside of Jamal al-Din two hours before his death, has ensured that he was ill and died a natural death, the nephew of al-Afghani Mirza Lutf Allah Khan claims that his uncle was poisoned. He even accused the Iranian government of being the murderer, saying that the Iranian government has sent Nasir al-Mulk in Istanbul for murder Jamal al-Din, after the Ottoman Empire refused to hand him over to Iranian authorities. Al-Afghani died on 10 March 1897. (Il s'agit d'un dictionnaire (10 tomes, index et supplments) trs complet sur tout ce qui touche le monde islamique, il traite des thmes relatifs la culture islamique, aux personnages et aux pays qui la composent. Le projet a t prsent au 21 e congrs international des orientalistes tenu Paris en juillet 1948. Il s'agit d'une refonte de la premire dition de 1913) With Muhammad Abduh in Paris
Rebuttal to Ernest Renan, in the Journal of Debates "in Paris
The methodology of al-Afghani in religious reform
Jamal Al-Din and Freemasonry
Was he poisoned?
References
Bibliography
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