Editing Sayed Jamaluddin Afghani (section)

== PAN-Islamism as a weapon against colonial domination ==

It was in the summer of 1892 when Jamaluddin arrived in Istanbul, with great hope to carry Sultan’s policy of Pan-Islamism in his own way. It should be noted that Afghani’s plan for Pan-Islamism was different from Sultan. On arrival Afghani was warmly, received by the Sultan. He was placed in the Sultan’s large guest house, and given a monthly allowance, a summer house, given to him also, a carriage drawn, by Royal horses and meals served from the Royal Kitchen, Nasiruddin Shah was again complaining through his Ambassador in Istanbul (Nasir-ad-Dauleh) for Sultan’s invitation to Jamaluddin, and stated if he is given a high position in Istanbul, Iran might break relation with Caliph. It was for this reason that Sultan exacted a promise from Jamaluddin not to publish anything, while in Istanbul, against Nasiruddin Shah. Jamaluddin answered that he had intended to put the Shah in his grave, but he must obey the Sultan’s order, and he forgave the Shah.

In Istanbul, Afghani continued his Pan-Islamism efforts which he had left-of at the time of Abdul Aziz when was forced to leave for Egypt. The Russo-Turkish war of 1877-1878 and imposition of the terms at the congress of Berlin, the French occupation of Tunis (1881). The British occupation of Egypt in 1886, and the Russian occupation of Merv in 1884, made Pan-Islamism and unity of Muslims the only weapon left for Muslims to use against colonialists. In the Document a very important letter of Jamaluddin is included which is the main blue print for Pan-Islamism movement under Afghani’s own direction. He wanted to be emissary of the Sultan like “Abu-Muslim Khurassani” for the cause of Khilafat and Islamic unity. The projected action, suggested by Afghani to arouse the Muslims in Central Asia, beginning with “Dar-al Eman-i-Afghan”. This document, shows that Afghani after all his efforts, and using other political principles to save, Muslims and Eastern countries from colonial domination, wanted to use the Pan-Islam appeal, and giving emphasis on holy war.

The Plan of Afghani in his letter to the Sultan is more revolutionary that what Sultan had in mind, it was based on Muslim and Christian history and his own Knowledge of the people of Afghanistan, Baluchistan, India and Central Asia. Afghani in this letter says: “I will call them to revenge and incite the pride of their Turkish race and carry the banner of unity of Islam, on my shoulder, and call the religious war, and as usual, not over look any stratagem or use, and plant the seed of order and zeal within them, always working with the wisest Ulama”, Afghani includes a criticism of “Tyrannical amirs and oppressive governors” and notes that the people would rather fight for the defense of the faith, than for such men.

The vision of Afghani was the reform of Islamic countries, and revival of early principals of Islam. He always saw himself like great Muslim leaders, such as “Imam Ghizali” ‘Khurasani, and Ibn Khaldun the great Arab religious leader who like Afghani had a dream for the revival of Islam but died in Egypt without fulfilling his dream. When Afghani was in Egypt he often went to Ibni Khaldun’s grave, assuring his soul that he will accomplish what he wanted to do in his life time. The other hero for Afghani was “Leuther”. The leader of Protestant, who made the European progress and revolution, through reforms and revival of Christianity. Jamaluddin believed “to revive and reform Islam. In order to bring unity, among Muslims. Jamaluddin wrote more that 500 letters in the name of Caliph, to all religious leaders and Muslim rulers, soon received answers, with gifts for the Caliphs, including an answer from [[Amir Abdul Rahman Khan]] the King of Afghanistan.

Sultan Abdul Hamid was so pleased with these answers that he kissed Jamaluddin Afghani. “Afghani” replied that soon he will make a great Caliph out of him, unknown in history.

This great success for Afghani made Abu al-Huda, more jealous, and along with the Iranian as well as Currie the British Ambassador, created fear in the mind of Abdul Hamid. They said to Caliph that Afghani is seeking power for himself. But this statement was not correct because, Afghani always refused rank, positions as well as decorations offered to him, including the throne of Sudan. Abdullah-Nadim the Egyptian nationalist, writer, orator and agitator, who was a desciple of Afghani, was helping Jamaluddin, during his activity in Istanbul. Jamaluddin, asking “Shiat” Ulama in Iran and Iraq, to unite with Sultan. Some of them accepted this proposal, such as “Zanjani”. With the success of Afghani, and his growing influence, in the court of Caliph, the jealousies of Abu al-Huda, become more and more and he poisoned further the mind of Abdul-Hamid in regard to Afghani, Meanwhile some new events occurred such as revolt of Armania, and young Turkish in the Army. Abu-al-Huda implicated Afghani to this. When some new Khedev of Egypt, Abas Helmi, who was on a visit to Istanbul, came to meet Afghani helped Abdullah the guardian of Madina to hide in his home, and send him to Egypt with Abas Helmi, this made also the Ottoman Crown Prince very unhappy. All these factors plus the mischief of Abu-al-Huda created mistrust between the Caliph and Afghani.

In 1896 when the news of assassination of Nasiruddin shah, by a disciple of Afghani “Mirza Raza” reached Istanbul, it was the end of relations between the Sultan and Afghani, Sultan put him virtually, under house arrest. Although the Caliph, including an answer from Amir Abdur Rahman the King of Afghanistan.

Sultan Abdul Hamid was so pleased with these answers that he kissed Jamaluddin Afghani. “Afghani” replied that soon he will make a great Caliph out of him, unknown in history.

This great success for Afghani made Abu-al-Huda, more jealous, and along with the Iranian as well as Currie the British Ambassador, created fear in the mind of Abdul Hamid. They said to Caliph that Afghani is seeking power for himself. But this statement was not correct because, afghani always refused rank, positions as well as decorations offered to him, including the throne of Sudan. Abdullah-Nadim the Egyptian nationalist, writer, orator and agitator, who was a desciple of Afghani, was helping Jamaluddin, during his activity in Istanbul. Jamaluddin, asking “Shiat” Ulama in Iran and Iraq, to unite with Sultan. Some of them accepted this proposal, such as “Zanjani”. With the success of Afghani, and his growing influence, in the court of Caliph, the jealousies of Abu al-Huda became more and more and he poisoned further the mind of Abdul Hamid in regard to Afghani. Meanwhile some new events occurred such as revolt of Armania, and young Turks in the Army. Abu-al-Huda implicated Afghani to this. When the new Khedev of Egypt, Abas Helmi, who was on a visit to Istanbul, came to meet Afghani, made the Sultan, suspicious of their talk, Further more Afghani helped Abdullah the Guardian of Madina to hide in his home, and send him to Egypt with Abas Helmi. This made also the Ottoman Crown prince very unhappy. All these factors plus the mischief of Abu-al Huda created misturst between the Caliph and Afghani.

In 1896 when the news o assassination of Nasir-ud-Din Shah, by a desciple of Afghani “Mirza Raza” reached Istanbul, it was the end of relations between the Sultan and Afghani; Sultan put him virtually, under house arrest. Although Afghani, wrote a note to the British Embassy in Istanbul asking the protection as a citizen of Afghanistan and received some paper on that account, but he later changed his mind to leave Istanbul. The Iranian government wanted to implicate Afghani, with the assassination of Nasir-ud-Din Shah, Afghani denied in an interview with “Le Temp” his implication in any manner with the act of Mirza Raza, but the Iranian Ambassador in Istanbul insisted the extradition of Jamaluddin and three of his followers such as Mirza Aqa Khan Kirmani, Sheikh Ahmad Ruhi and Khabir al-Mulk. Abdul Hamid refused the extradition of Jamaluddin on account of his Afghan nationality, but, agreed to surrender the three Iranians who were executed in reaching Tabriz.

The Iranian Ambassador in Istanbul then sent a cable to Tehran, asking their permission, to incite Iranians in Istanbul in order to assassinate Afghani. But Muzaffarud-Din-Shah, wrote in his own hand in the margin of this telegram “This seems wrong to me”.

Anyhow there was no need to fear from Afghani any more the doctor reported, he had cancer. Afghani receiving this report, wanted to go to Vienna for treatment, or to see a French doctor, both requests were refused by the Caliph. Only the court doctor examined him, and performed an operation. As a result, his lower jaw, and his teeth were removed. At the end of his life the great defender of the colonial people of the East, was lying helpless, in the golden cage of Caliph. He died in the arm of his Christian servant, Gurgi Kuchi, said farewell to his active and brilliant, political mission in this world. When he closed his eyes, it was mid-day March 9 th 1893, the breeze of Bosphore was gently kissing his face, and the call for prayer from Aya-Sophia mosque was echoing in the clear sky of Istanbul.

Once Edwin “Mazkham” In his poem “Lincoln the man of the People” stated and it fits beautifully to Afghani:

“He held his place”.
Held the long purpose like a growing tree----
“Held on through blame and faltered not at praise.
“And he fell in a whirl wind he went down”---
“As when a lordly cedar, green with boughs”------
“Goes down with a great shout upon the hills-----
“And leaves a lonesome place against the sky-----

Afghani was buried quietly, in the cemetery of Sheiks of Istanbul and during the burial ceremony, his old time Afghan friend [[Burhanudin Balkhi]] read a glowing and sentimental poem. As we said before, this simple grave was rebuilt by an American orientalist Mr. Crine, before his remains was brought to his beloved homeland. Jamaluddin did not accomplish much when he was alive, but soon after his death, all the seeds he planted all over the East, from Bengal to the Atlantic, bore fruits and soon his disciples, all over the East assumed command. In his own country Afghanistan, 22 years after his death, what he himself was unable to achieve from Amir Azam Khan, [[Mahmud Tarzi]] his disciple, succeeded to achieve through Amir Amanullah. It was Amanullah khan who on his way to Europe in 1927, visited Egypt and praised Afghani’s service to Egyptian people, and the Muslim world, He also paid his condolence to the widow of Sad-Zaglul follower of Afghani and the father of Egyptian independence. In Turkey, Namek Kamal, followed the path of Afghani and his desciples in 1905 to 1911 brought constitutional reform in Iran. In India he became the spiritual leader of Iqbal and Abu-al-Kalam as well as Gandhi and Raja Mahandra Pratab. No doubt Jamaluddin was the greatest defender of the Arab world, and the promoter of Asian solidarity. Because of his service his reputation, continues to grow, in the Muslim world as well as in the west. He is a mythical national hero for every Asian country which he served all of them well. Afghani although born in Afghanistan, but belongs to the whole Asia. He was a unique personality and a shining star in the dark horizon of Muslim nations during the 19 century.

I doubt, if any one man alone, and with empty hand, in any period in Asian history has done more for liberty and preservation of human dignity then Jamaluddin Indeed he died with a great name and great deeds. There is a poem by the great Indian poet Rabind Ranath Tagore which contains theses beautiful Lyric Lines:

“Listen to the rumbling of the clouds,
“Oh heart of mine, be brave
“Break through, and leave for the unknown”

Jamaluddin lived bravely, and his heart left also bravely for eternity. Peace be Upon this great political hero of the East.