Author: Obaidullah Nimruzi
Philosopher of Afghanistan; Sayyed Jamal al-din al-Afghan (Part 44)
Colonialism as a Deadly Disease:
He likened the British government to a form of gangrene (a disease that gradually spreads through the body and leads to death). In this analogy, the initial effects of colonialism may go unnoticed, but over time it gradually infiltrates nations and leads them to ruin. He called upon Eastern countries to support Egypt and to stand against the threats posed by colonial powers. In the twelfth issue of Al-Urwah al-Wuthqa, Sayyed Jamal al-din warned that if people failed to take decisive action regarding Egypt’s fate, colonialism would open the gates of its greed toward other Eastern nations, and the threat would spread to them as well. [1]
Colonialism: A Global Threat:
Sayyed Jamal al-din believed that colonialism was in no way limited to a single country. In Al-Urwah al-Wuthqa, he wrote: “The ruler of an Eastern nation sees colonialism affecting a neighboring country and thinks that this misfortune is exclusive to that land and will not reach his own. As a result, he remains indifferent. But in reality, colonialism threatens all Eastern countries.” He compared colonialism to a flock of sheep being led one by one to the slaughterhouse, while the rest, unaware of their fate, continue grazing peacefully—until their turn comes. [2]
Colonialism: A Tool for the Enemies of Colonial Powers:
In Sayyed Jamal al-din’s view, colonies are not a strength for colonial governments; rather, they become tools for their enemies. In the end, colonialism disperses its forces across the world and gradually extracts all resources and energies from the colonized lands. When nothing is left and the people are steeped in suffering, they begin to seek opportunities for resistance and revenge. Sayyed Jamal al-din advised Sultan Abdul Hamid to abandon his colonialist policies in the Balkans and to allow Arab nations their freedom. Though this advice may have seemed strange and unacceptable to the Sultan, it revealed Sayyed’s deep understanding of colonialism and its destructive consequences. [3]
Colonialism: Destruction, Not Development:
In his book Al-Khatirat, Muhammad Pasha Makhzumi described the concept of colonialism as follows: “Colonialism, both linguistically and in practice, signifies destruction and slavery, not development and prosperity. Colonialists head toward resource-rich nations whose people are unaware and indifferent, taking no action to resist.” In such circumstances, the colonized nation gradually sinks into disgrace and humiliation. The rights of its people are taken away, and they are reduced to slaves of the colonizers. [4]
Colonialism: A Deceptive Face:
In his analysis, Sayyed Jamal al-din pointed out that colonialists often enter nations under pretexts such as assisting local rulers or suppressing rebellions. They present themselves as sincere and benevolent friends and promise progress, freedom, and independence. However, in practice, they gradually impose their control over the colonized nation, leaving no trace of real freedom behind. [5]
Colonialism: Finite and Subject to Historical Laws:
Sayyed Jamal al-din believed that colonialism was not a permanent or eternal phenomenon. Like any other socio-historical occurrence, it is subject to change and decline. The lives of nations and governments are always in flux, and colonialism is no exception. A time will come when colonialism disappears, and the people of the colonized lands will awaken and rise against the oppressors. According to Sayyed, this transformation will come through unity, education, and cultural awareness, ultimately leading to the downfall of tyrannical regimes. [6]
Colonialism: Temporary and Transformable
Through his perspective, Sayyed Jamal al-din showed that the differences between colonized nations are not eternal but rather subject to the laws of historical development. These differences are temporary and can be changed through the awakening, awareness, and unity of the people. Consequently, colonialism and domination cannot last forever. The day will come when colonialism is eliminated. Sayyed Jamal al-din’s thoughts and theories about colonialism are among the greatest historical and sociopolitical analyses. With keen insight and deep understanding of global trends and historical shifts, he clearly demonstrated that colonialism is merely a temporary and passing phenomenon.
Sayyed Jamal al-din Afghani’s Historic Resistance Against British Colonialism:
Muhammad Pasha Makhzumi states: “I do not believe that any other individual has resisted British colonialism in the East as persistently and fiercely as Jamal al-din Afghani did. He condemned British colonialism, continuously exposed it, and unveiled its true face to the people.” Sayyed Afghani employed various methods in his assault on British colonialism—all of which aimed to caution people so that they would not fall into its trap. To achieve this goal, he used stories and legends, including two subtle and elegant tales published on page 332 of Al-Urwah al-Wuthqa, where Sayyed wrote a brilliant and stylistically masterful commentary to alarm, provoke, and denounce colonialism. [7]
The Tale of the Giant Statue and the Talisman of Death:
Ancient tales tell of a large statue outside the city of Istakhr (an ancient city in southwestern Iran, built on the ruins of Persepolis and a religious center for the Sassanids and their capital. The Arabs conquered it in 143 AH, and when Shiraz was founded nearby in 684 AH, Istakhr lost its significance). [8] People would seek shelter near this statue during dark nights, but anyone who set foot there would meet sudden death. Later, searchers and investigators would come in daylight to learn the fate of those who disappeared, and upon entering the statue, they would find the dead bodies. However, the cause of death was unknown—there were no visible injuries, and the bodies remained intact.
News of the statue’s deadly effect spread among locals and travelers, and people began to avoid the area at night to escape unexpected death. After some time, a man who had grown weary of life chose death over continuing his existence, but he refused to commit suicide. Instead, he headed toward the statue, hoping it would bring him death. At the statue, people warned him not to enter, telling him that death awaited him. But the man ignored their advice, replying: “I am tired of life and have renounced it.” He separated from the others and entered the statue.
Suddenly, terrifying and dreadful voices rang out, as if a vast crowd was addressing him, saying: “We have come to tear your body apart and grind your bones to dust!” But the hopeless man shouted back: “Do it quickly! I’m done with life!” Before he had finished speaking, the sounds of crashing and crumbling were heard. The talisman was destroyed, the walls broke apart, and gold and silver coins poured out. The gates of treasure opened. The man, who had longed for death, slept peacefully until morning. Those who had expected to find him dead came at dawn, only to discover him laughing and joyful. He asked them for containers and cloths to carry the gold and silver. When asked what had happened, he recounted the story. It became clear that the earlier deaths of others had been caused solely by fear—fear of the voices, which had no reality. This fear alone had caused people to perish.
Continues…
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References:
[1] The Sage of the East, p. 88.
[2] Ibid.
[3] The Sage of the East, p. 89.
[4] Makhzoumi, Muhammad Pasha, Al-Khatirat (The Memoirs), Beirut, Dar al-Kutub al-Ilmiyyah, 1975, pp. 150–165.
[5] Ibid.
[6] Same source.
[7] Ibid.
[8] Mousavi, Dr. Kamal, Al-Munjid fi al-A‘lam, pp. 49–50, 12th edition, Publisher: Matba‘a Jame‘a Isfahan, Place of Publication: Isfahan – Iran, Year: 1971.
