Editing Sayed Jamaluddin Afghani (section)

== To use France and Germany as a third power against England and Tsarist Russia ==

As we saw in the previous chapter because of great influence of Jamaluddin in Egypt during his 8 years stay (1871-1879), he was able to create a new political era by leading free masonic and national party as well as public opinion through political journalism. Because of all agitation Ismael was removed as Khedev and Taufiq became the ruler of Egypt, but on persuasion of the British, Jamal-as-Din was sent out of Egypt on September 1879. Afghani left Egypt and landed first in Karachi which he was put under investigation because of the murder of the British Ambassador Cavagnari in [[Kabul]].

During the two years stay in India (1880-1882) Afghani was appealing to the nationalist and cultural, feelings of the Indians. Afghani noticed that in India it was not possible to rely on Islamic principals or Pan-Islamism, but to ask the Indians to fight the British through the unity between the Hindu and Muslims. Having this in mind he wrote a series of articles in Hyderabad which was published in “Muallim-i-Shafiq” edited by Muhib Hussain. During Afghani’s stay, in India, he was surprised to see a growing feeling among the Indian Muslims to cooperate rather than to fight, the British. The leader of this group was “Sir Sayed Ahmad” the founder of the “Aligarh Party” In the meantime the British was supporting and encouraging other Muslim sects as well, such as Qadyams, and Ismaeli’s (Agha khan’s)and Wahabi’s because they were supporting the idea of cooperation with the British and ignoring “Jehad”against the colonial powers. It was for this reason that Afghani attacked mercilessly Sayed Ahmad in his famous article entitled “Tafsir Moufasir” and also he published in 1881 “refutation of the materialists” or “Radd ala ad-dahreyyan”. Sayed Abdul Ghafur Shahbaz gathered together Afghani’s Persian Articles under the title “MAQALAT-I-JAMALIA” which was published in 1884. From Hyderabad Jamaluddin was sent to Calcutta and there he was put under close watch of the British C.I.D,.because the British in this period, was busy with the events in Egypt and revolution of Urabi a follower of Afghani. In Calcutta, Afghani made many speeches and awoke the Muslims to the dangers of westernizing group, among the Indian Muslims, that is the follower of “Sir Sayed Ahmad Khan” who were the partition of his enemy’s, the British.

When “Urabi” was defeated in Egypt by the British, and was sent to exile to Ceylon (Sri Lanka), the British asked Jamaluddin to leave India in 1882. Before leaving India, Afghani’s main theme as is shown by publication of “refutation” and “ Hyderabad articles” was the need of “unity” against the foreign imperialists. He asked the Indians to reply on their cultural heritage and should not be seduced by British followers such as Sayed Ahmad Khan.

Afghani before leaving India visited Afghanistan and stayed three months in Kabul and distributed his book “History of Afghanistan” among his friends and met Late Amir Abdul Rahman, and he returned to India, and left India in Nov.1882 by “S.S. India” intending to go to Europe and America. It is not clear whether Afghani visited America as many sources say he did visit Washington, and New York. He was greatly impressed by the working of American Constitution. Perhaps one of the reason that Mr. Charles Grane former American Ambassador to China, and a well known orientalist, who was familiar with the great service rendered by Jamaluddin to the people of the east, for making a special pilgrimage. To the grave of Jamaluddin. When he saw his grave not worthy for such a great man, erected a monument in his memory. During this trip Grane also met in Istanbul a close friend of Afghani called ‘Burhanuddin Balkhi’ an Afghan who was living there.

When Jamaluddin returned from America he decided to make Paris the center of his political activity for the following reasons:

Firstly, France was not happy with the British occupation of Egypt; secondly France losing to British her Indian territory and also losing her friends such as Sultan Tipu of Mysore, and Shah Zaman Abdali, of Afghanistan, was meanwhile fearful of the British, as a world power. Thirdly, France, and Germany not having influence in Asia, they were afraid losing their influence in Africa as well, because of the growing British influence. Fourthly the relation between “Prince Bismark” the strong man of Germany and Gladstone the Prime Minister of Britain was not too cordial.

For all these reasons, Afghani considered Paris proper places to start his activity against the British.

The news of arrival of Afghani in Paris was published in the newspaper ""Abu Naddara Zarqa"" of James sauna on January 19, 1883 under the heading “Important news”. The items say that: the great Jamaluddin who passed his life, working for, mankind and who loves the Egyptians has arrived in Paris “. And the issue of 9 th Feb. 1883 has a drawing of Jamal-ad -Din on the 1 st page. With a article by him. “Ash-Aharq-wa-Ash-Sharqiyan” the orient and Orientals.

Another Paris newspaper “Al-Basir” edited by Maronite “khalil ghanim” wrote on January 25 th on Afghani’s arrival when his Egyptian desciples such as Mohammad “Abduh”, Adib Eshaq”, and “Ibrahim Laqqani” heard the news of his arrival wrote long letters full of worshipful praise to him from Beirut where they were in exile.

Afghani soon asked Abuduh to join him in order to publish the famous newspaper “Al-Urwa-al-Wuthqa”, the unbreakable Bond.

Afghani not only having journalist activity but made friends with great personalities of France such as Victor Hugho, French Philosopher Ernest Renan, Henri Rochforth Editor of L’Intransigeant and George Clemenceau editor of LaJusticeb. Jamaluddin was also very close to socialist personalities such as “Oliver Pain”. Jamaluddin wrote articles in all the French newspaper, but what was the most important of all was publication of 18 issues of “Al-Urwa al Wathqa”. These 18 issues was published between March and Oct. of 1884, Its program was explained on March 13, 1884, under the heading of “The newspaper and its program”, saying that” the paper would serve Muslims by explaining the causes of their decline and what must be done to regin strength……. Refute those who says Muslims cannot progress as they follow their own principals in fact follow the principals of their ancestors in order to be strong.

The anti-colonial team and the effects of the paper all over the East, particularly in Egypt and India at a critical time of the Sudanese Mehdi’s success against the British, made the British authorities, to stop its entrance into India and Egypt. It was mainly, this reason, for the sudden termination of the paper in Oct, 1884. it was indeed the first anti-colonial publication in the world which was considered the signal for anti-colonial movement and right of people to self-determination. While Jamaluddin was in Paris an interesting debates took place between him and the famous French philosopher Ernest Renan on May 18, 1883.

Ernest Renan gave a lecture on “Islam and science” at the “Sorbonne” and published on March 29, 1884 in the journal Des-Debates. The exchange between these two great thinkers of the east and the west, made Jamaluddin a world figure.

It was during this debate that Renan stated: “Few have produced on me a move vivid impression.Renan called Afghani as a fellow nationalist thinker.

Renan in his lecture had stated that: “Early Islam and the Arabs were hostile, to the scientific and philosophic spirit, and that science and philosophy had entered the Islamic world only from non-Arab sources. Afghani answered in a more advanced way then Renan, and rejected Renan’s racial arguments and stated that “No people in its earliest stages, accepts science or philosophy because at that arose prophets as teachers, and educator, who were unable to make such primitive people follow the dictates of pure reason, found the means to civilize men and fact that Christianity had a evolutionary head start on Islam, and takes Muslims time to catch up with them.

His racial discrimination attitude, which almost a century later the United Nation’ Charter and Humans Rights convocations follows was indeed ahead of his time. Afghani in his answer to Renan also stated:

“It is permissible, however, to ask oneself, why Arab civilization, after having thrown such light on the world, suddenly became extinguished, why the Arabs world still remains buried in profound darkness. Afghani blames the Muslim rulers, theologists and like wise and like wise the orthodox Muslims.

The historical, social and religious knowledge of Afghani could be seen clearly in his answer to Renan, which has drawn the attention of European intellectuals to the great ability of Afghani, and his modern and progressive views. However on the political side, which Afghani intended to use France and Germany to help the Asians, against England and Tsarist Russia, Afghani was unable to make progress.


There was no doubt that France was greatly worried, about Egypt occupation by Britain, but was not in a position to defend the east against Britain or to make war on Tsarist Russia.

On the other hand, Germany was preoccupied, with the traditional enemy, France. Because of this she was cooperating with England particularly at the time of Lord Salisbury who was a close friend of “ Bismarck”, it was “Bismark who helped “ Salisbury”, during the settlement of many disputes in Asia, including the Zulfikar Frontier of Afghanistan.

The British government knowing the power and influence of Afghani in the Muslim world, decided to contact him through Mr. “Wilfied Blunt”, the famous writer, poet and British politician who was a close friend of Jamaluddin. The British wanted, to use Afghani, for the settlement of Sudanese question, as well as working with the Sultan of Ottoman and Mehdi of Sudan.