Author: Obaidullah Nimruzi
Philosopher of Afghanistan; Sayyed Jamal al-din Afghan (Part 42)
Introduction
The transformations of the 19th century CE must be recognized as one of the most challenging yet pivotal eras in the history of Islamic civilization. The Muslim Ummah, once regarded as the inheritor of knowledge, justice, rationality, and spiritual leadership, faced a multifaceted crisis during this century: a crisis of identity, thought, politics, and, most importantly, independence. Muslim lands were either directly occupied by colonial powers—such as India, Algeria, and Indonesia—or subjected to more complex forms of political and economic domination, as seen in Egypt, Iran, and the Ottoman Empire.
Meanwhile, Islamic centers of learning were afflicted by intellectual stagnation, blind imitation of past jurisprudence, and an inability to respond to the pressing questions of the modern age. Many scholars, rather than addressing the complex issues of the modern world, confined themselves to minor intra-sectarian debates and theological disputes. In such an environment, a sense of backwardness, humiliation, and despair began to spread among the intellectuals of Muslim societies.
Amidst this grim and critical context, reformist and revivalist movements emerged across the Islamic world. Although diverse in their origins and approaches, these movements shared one fundamental goal: the intellectual and civilizational revival of Islam to rescue Muslims from domination and decline. Among the most prominent figures of this era, without doubt, is Sayyed Jamal al-din Asadabadi (Afghani), may Allah have mercy on him. He is considered not only a key reformist of his time but one of the leading pioneers of Islamic reformist thought in modern history—a thought that combined rationalism, a return to the essential principles of Islam, and a critique of both colonialism and tyranny.
Unlike many reformers limited to a specific geography, Sayyed Jamal al-din, (MABH), held a vision that was transnational and Ummah-centric. He viewed the Muslim Ummah as a unified whole, not confined to a particular nation, sect, or ethnicity. In his perspective, the root causes of the Muslims’ plight lay in their deviation from the rational teachings of the Qur’an, the decline of scholars into instruments of rulers, the infiltration of colonial culture, and religious and ethnic fragmentation. In response to these crises, he chose the weapon of the pen, believing that intellectual awakening was a prerequisite for the awakening of the Ummah.
In this regard, one of his most significant and enduring initiatives was the founding of the magazine Al-‘Urwah al-Wuthqa in 1884 CE. This periodical, launched in Paris—the media capital of Europe—alongside his brilliant disciple Shaykh Muhammad ‘Abduh, became a groundbreaking publication. Despite its short lifespan (only eighteen issues), it had such a profound and widespread impact on the intellectual and political landscape of the Islamic world that some researchers consider it the starting point of the modern Islamic awakening.
The name of the magazine was drawn from a noble verse in which Allah says: “فَمَن يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِنْ بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ” Translation: “So whoever disbelieves in Taghut and believes in Allah has certainly grasped the firmest handhold…”
This naming was not merely symbolic, but rather a clear expression of its intellectual and political mission: to bring Muslims back to the firm rope of faith, reason, and unity, and to combat all forms of Taghut—whether in the form of foreign colonialism, domestic despotism, or intellectual stagnation.
Al-‘Urwah al-Wuthqa was not merely a magazine; it was a civilizational project, a voice of awakening, and a comprehensive call to the renewal of the Islamic Ummah. Its goal extended beyond mere education or reporting. Its writers clearly regarded themselves as bearers of a historical mission: to reform the intellectual and political foundations of the Muslims, to foster self-confidence, to revive the principle of ijtihad, to stir religious sentiments against foreign domination, and to create a shared network of awareness throughout the Islamic world.
From an intellectual perspective, the magazine was founded upon three fundamental pillars:
1. Religious Reform Based on the Qur’an and Reason:
The magazine strongly opposed blind imitation and considered ijtihad the path to salvation for the Ummah. It emphasized that this did not mean Westernization, but rather that Islam, in its essence, embodies rationality.
2. Islamic Unity Beyond National and Sectarian Borders:
It consistently called for the abandonment of ethnic, racial, and sectarian prejudices and stressed the Ummah as the central axis of Islamic identity.
3. Struggle Against Colonialism and Despotism:
The magazine openly criticized the policies of Britain and other colonial powers, while also exposing domestic despotic rulers who were puppets or allies of the colonizers.
What is particularly noteworthy is that despite severe restrictions on distribution, censorship, and suppression, the magazine managed to cross borders and touch the hearts of many Muslims around the world. This was not solely due to the strength of its content but because of a deeper truth: Muslims, though dispersed and weakened, were in search of a voice that genuinely belonged to them—a voice that spoke of their pains and pointed to a cure. Al-‘Urwah al-Wuthqa was that voice.
Today, although only a few copies of this magazine remain, its spirit is still alive. The ideas it presented later echoed in major movements such as the Muslim Brotherhood, independence movements in India and Africa, and religious reforms in Iran and Turkey. This publication is not only a part of the history of Islamic media but also an integral piece of the intellectual and civilizational memory of Muslims.
In this study, we seek to closely examine Al-‘Urwah al-Wuthqa, identify its objectives, content, and style, and reevaluate its place within the Islamic awakening movement—demonstrating how a short-lived voice became a lasting echo in the history of Islamic thought.
“Findings”
In the late 19th and early 20th centuries, Muslims and Eastern societies were entangled in a deep historical crisis, resulting in weakness, disunity, colonialism, and backwardness becoming bitter realities of life in the East. In such circumstances, Al-‘Urwah al-Wuthqa emerged as a harbinger of awakening—a voice of intellect, faith, and awareness—founded by two great Muslim thinkers and reformers, Sayyed Jamal al-din Afghani and Shaykh Muhammad ‘Abduh. The magazine aimed to bridge the gap between a glorious past and a chaotic present through a commitment to thought and religious values.
More than a mere publication, this magazine was the embodiment of an intellectual, social, and political movement. From its first issues, it clearly and maturely outlined its goals and direction. In this article, we will analytically and methodically examine the intellectual content and publishing objectives of Al-‘Urwah al-Wuthqa—a magazine that, without exaggeration, stands as one of the pioneers of the Islamic awakening movement and the revival of civilizational rationality among Muslims in the modern age.
Analyzing the Decline of Eastern Nations
From the outset, Al-‘Urwah al-Wuthqa avoided slogans and emotionalism, instead taking a thoughtful and analytical approach to examining the causes of Eastern—especially Muslim—societies’ decline. It maintained that the roots of this decay lay more in internal deficiencies and abandonment of responsibilities than in external factors. Neglecting religious and human duties, abandoning education, distancing from knowledge, and dependence on foreign powers were among the reasons that led to weakness, division, and submission.
The failure of religious and intellectual elites was also a contributing factor. Those who were supposed to lead the way in guidance and reform either became entangled in disputes themselves or remained silent out of fear of rulers or Western influence. This precise analysis, far from creating despair, laid the groundwork for awareness and a return to authentic identity.
Proposed Solutions to Overcome Civilizational Crisis
After accurately diagnosing the illness, Al-‘Urwah al-Wuthqa also prescribed a cure—not in the form of empty slogans, but grounded in principles, tradition, and successful civilizational experiences. The magazine called upon Eastern peoples to reengage with the intellectual and faith-based heritage of their ancestors. Emphasizing a return to the core teachings of Islam, reliance on religious rationality, commitment to Islamic unity, and learning from past civilizational experiences were among the clearly articulated solutions.
With an understanding of the demands of the modern age, the magazine’s authors aimed to show that religion is not a barrier to progress, but rather its motivator and guarantor. Accordingly, they spoke not only of Islamic civilization but also of modern sciences and political and economic independence. This perspective was both comprehensive and realistic, and it resonated with diverse Muslim audiences—even in colonized countries.
Critique of Superstitions, Myths, and Intellectual Deviations
One of Al-‘Urwah al-Wuthqa’s most prominent objectives was to offer scholarly and evidence-based critiques of false beliefs, myths, and superstitions that had overshadowed Muslim societies for centuries, diverting them from progress and rationality. Drawing upon Islamic principles, the magazine openly criticized superstition, “sacred ignorance,” and prevalent innovations (bid‘ah), inviting everyone to rationality, inquiry, and a reexamination of religious texts.
In this role, the magazine undertook a prophetic mission—not merely enlightening its readers, but calling them, through reasoning and strong evidence, toward a renewed understanding of religion and life.
A Call to Hope, Action, and Future-Building
In the midst of defeat and despair, Al-‘Urwah al-Wuthqa carried a message of hope. It emphatically stated that the spirit of hope, self-confidence, and the aspiration for progress must be revived in the hearts of the people, and that psychological barriers such as despair, inferiority, and humiliation must be removed to pave the way for social reconstruction.
From the magazine’s viewpoint, nations can only walk the path of progress once they believe in their own capabilities, dignity, and the inner and divine capacities bestowed upon them. This belief marks the beginning of a great transformation in the life of any nation. [1]
Continues…
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[1]. Hakim of the East, p. 84.
