Author: Obaidullah Nimruzi
The Philosopher of Afghanistan: Sayyed Jamal al-din al-Afghan (Part 38)
The Encounter of Thought with Western Philosophy
Sayyed Jamal al-din’s stay in London offered him a chance to meet and converse with a number of English intellectuals, including the prominent philosopher, Herbert Spencer. It is narrated that one day, a debate ensued between Sayyed and Spencer regarding the East and the injustices of colonial powers. The philosopher asked Sayyed to define “justice.” The Eastern sage responded with a symbolic and allusive remark: “Justice is realized when powers are balanced and equal.” [1]
Departure from London: Homesickness or Disillusionment?
However, his stay in London did not last long—either he became homesick, or the city itself grew weary of his presence! In any case, Sayyed left for Paris, which at the time was a haven for freedom-seekers. Along with fluency in Persian, Arabic, and Turkish, he also learned English and French. Mastery of these languages expanded his cultural knowledge and broadened his intellectual horizons.
Paris: The Beginning of an Intellectual Ascent
It did not take long for him to gain reputation and recognition in the heart of France. He penned fiery articles on Eastern issues in the French press that shook the foundations of colonial regimes and drew the attention of writers and thinkers alike. [2]
An Intellectual Dispute with Ernest Renan
During this time, a debate emerged between him and Ernest Renan in the pages of the Journal des Debates concerning “Islam and science.” The debate began after Renan claimed in a speech that Islam was incompatible with science. Sayyed Jamal al-din countered the claim with a critique that reflected the dignity of a deep-rooted scholar. Renan responded with another article, in which he retracted his previous statements. He conceded that while Islam did not provide a foundation for scientific growth during its early phase, scientific movements later encountered repression and obstacles.
Renan’s Retraction and Call for Scientific Progress
Renan wrote: “The Sheikh rightly criticized my injustice and said I failed to express the truth properly. What I said about Islam, I did not say about Christianity. The suppression within Christian societies is no less than what exists among Muslims. Galileo received no better treatment from Catholics than Averroes (Ibn Rushd) did from Muslims. To avoid prolonging this discussion, I must admit that my views are well-known and need no further elaboration in this academic forum. I do not ask any Christian to abandon his faith, nor any Muslim to forsake Islam. But I do ask enlightened Christians and Muslims to pursue science and uphold it. Belief should not hinder this path. This has already occurred in half of the Christian world, and I hope it will also take root in the Muslim world.” [3]
A Racial Dispute Between the Eastern Sage and French Writers
Sayyed Jamal al-din also entered into a debate with several French writers—led by Renan, Theophile, and Gonthier—regarding racial discrimination. These writers divided the world into two races: Semitic and Aryan, each with its own unique traits.
These philosophers claimed that the Semitic mind judges objects without considering their interrelations, while the Aryan mind believes in analyzing precise relationships and transitions in a logical and ordered manner.
This kind of thinking deeply saddened the Eastern philosopher. He asserted that racial distinctions between Semites and Aryans resembled the divisions among nations and were rooted in prejudice—thus falling outside the bounds of science. [4]
Renan’s Impactful Meeting with Sayyed Jamal al-din
Jamal al-Din maintained personal relationships with some of these writers. Everyone who became acquainted with him was astonished and regarded him as a man of sincerity. Renan said: “I met Sheikh Jamal al-din; he left an impression on me stronger than most people ever could. His intellectual freedom, noble character, and frank speech had a unique charm. Speaking with him felt like speaking with one of the ancient sages—like Ibn Sina or Averroes—or a great freethinker who has spent five centuries trying to liberate humanity from the claws of slavery and bondage.”
Accusations of Atheism: An Unjust Judgment
Renan’s words suggest that he suspected Sayyed of irreligion or atheism. This accusation was echoed by Salim Janhouri in his biography of Sayyed titled The Magic of Harut, where he claimed:
“Sayyed demonstrated such excellence in the science of religions that he was accused of atheism and belief in the eternity of the universe.” [5]
The belief in the eternity of the universe is considered atheistic, as it assumes that the cosmos is eternal, matter does not perish but only changes form, and matter precedes consciousness—an idea fundamentally denying God and condemned by all divine religions.
Hence, accusing Sayyed of irreligion is groundless and unjust.
A Reunion in Exile: Sayyed’s Invitation to Muhammad Abduh
A year after Sayyid Jamal al-din Afghani’s residence in Europe, he wrote a warm letter to Muhammad Abduh, inviting him to come to Paris and join him. At that time, Muhammad Abduh, who had been exiled to Beirut following the failure of the Urabi movement and the occupation of Egypt by the British, traveled from Beirut to Paris, the capital of France, where he and his teacher, Sayyid Jamal al-din, founded a society called “Jam’iyat al-Urwa al-Wuthqa” (The Trustworthy Bond). They also published a magazine of the same name, which quickly gained widespread fame.
The aim of establishing this society and magazine was to awaken the nations of the East, encourage them to progress and advance in life, liberate them from the clutches of colonialism, establish legitimate governments, and implement reforms necessitated by the era and its times. [6]
A Secretive Movement: Oaths, Devotion, and a Resonant Publication
This group operated secretly and had a strong political agenda. Its internal order was so firm that anyone wishing to join had to take a solemn and emphatic oath to be sincere to the group’s principles and goals and to sacrifice everything valuable and dear to them in order to achieve these goals.
Although the group operated in secret, the main focus of its goals was clearly reflected in the publications of its magazine: saving Eastern countries from slavery and colonialism. In the view of the founders, every country that had not yet fallen into the trap of colonialism was exposed to it and would soon fall into it unless minds were awakened, wills were set in motion, and the scattered nations of the East came together and protected their lands by means of freedom, namely competence and merit. [7]
Continues…
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[1]. The Wise Man of the East, p. 75.
[2]. The Wise Man of the East, p. 76.
[3]. Previous source.
[4]. The Wise Man of the East, p. 77.
[5]. The Wise Man of the East, p. 78.
[6]. The Wise Man of the East, p. 78.
[7]. Previous source.
