Author: Obaidullah Nimruzi
Philosopher of Afghanistan; Sayyed Jamal al-din al-Afghan (Part 45)
Symbols of Colonialism and the Gradual Death of the People:
Great Britain is a large body, and small, insignificant people, when overcome by the darkness of politics, seek refuge in this body. Their songs and illusions lead them to the land of death and destruction, and many unstable and weak individuals lose their lives within these walls. I believe that this despair and the people’s seeking shelter in this powerful body is like those who are weary of life and desire death. It does not take long after entering this body before they hear the sound of the whip; then the walls tear and split, and this great spell breaks apart and shatters.
The Terrifying Metaphor of British Colonialism in Egypt:
It is said that a black, ugly Zanj Abyssinian with thick lips, lowered eyebrows, bulging eyes with red sockets, a broad and misshapen nose, was carrying a child through a dark alley in Baghdad at night. When the child looked at him, he would become frightened, cry, feel threatened, and try to turn away; but the Abyssinian comforted and reassured him, patting his back and saying, “My son, do not fear; I am with you and your companion on this path, and I will protect you from every evil.”
After repeatedly showing kindness to the child, the child replied, “Master, I fear you, not the darkness of the night.” In the same way, England treated the people of Egypt. Whenever hardships and crises increased, and the situation in Egypt worsened, the British government, behind the backs of Tawfiq Pasha and his ministers, with soft and gentle hands—though these hands were as soft as the skin of a snake—would promise the people lush red and green gardens, saying, “Do not worry; I am with you.”
But the people of Egypt—from Tawfiq Pasha to his ministers—lamented and cried out, “We fear you and dread you,” and only when they found peace and confidence in their lives did, they say, “Leave us and entrust our fate to ourselves.” [1]
The Enduring Values and Lasting Influence of Sayyed Jamal al-din in Al-Urwah Al-Wuthqa:
Although decades have passed since Sayyed Jamal al-din’s words, their value and importance have not diminished and remain strong. The articles and research in Al-Urwah Al-Wuthqa continued to focus on the awakening of the East and its liberation from colonial rule, with an Islamic tone. Since Muslims formed the majority in the colonized countries, the slogan of the Islamic community was broadly reflected throughout these writings. For this reason, the slogan was repeated many times in the articles. However, Sayyed Jamal al-din’s goal was not to establish an Islamic government, as this is not clearly indicated by the slogan; rather, Sayyed sought cooperation among Eastern nations and Muslims in particular to rise against colonialism and guide their nations toward freedom and independence. Rashid Rida stated regarding this matter: “What has become famous about Jamal al-din supporting an Islamic government for Muslims, I did not find in Al-Urwah Al-Wuthqa or his other books and writings narrated by my teacher Imam Abdu.” [2]
Islamic Unity: Not in Service of Centralized Rule:
In issue nine of Al-Urwah Al-Wuthqa, Jamal al-din addresses Islamic unity, saying: “I do not mean by this that one person should have absolute authority over all matters; rather, each ruler should govern his own territory and, by his own effort, protect others, since his life depends on theirs. This unity and solidarity are the foundation of religion, and its necessity is demanded at this time.” [3]
Religion and National Struggle: Wisdom in Linking Belief and Action:
Sayyed Jamal al-din aimed to make religion a national motivation and transform national struggle into a religious duty. In issue four of Al-Urwah Al-Wuthqa, he points to a phenomenon where some Muslims have hidden their own goals behind religion and mixed non-religious matters with religious principles. He warns that these groups have created fatalist beliefs and confused ideas that hinder human progress and spread innovations like sophists. [4]
Islamic Awakening to Resist Colonialism
Sayyed Jamal al-din sought to awaken the religious consciousness of Muslims so they would be prepared to resist colonialism. In issue five of Al-Urwah Al-Wuthqa, he says: “Muslims are religiously obligated by their Shariah to protect their countries and lands against external threats. This applies whether the threat is near or far, regardless of racial unity or difference. Preserving religion through protecting the homeland is a binding duty on every Muslim, and those who spend their wealth and lives to support the homeland and religion, endure hardships, and accept dangers, are obligated in this regard.” [5]
Criticism of Muslim Indifference to Oppression:
Sayyed Jamal al-din continues: “Should Muslims not be sensitive to what happens to others? The soldiers of colonizers kill many people in these lands and send them to the realm of annihilation, yet no help is seen from Muslim brothers to confront this injustice and bloodshed. This indifference of Muslims toward the bloodshed and oppression by colonizers shows neglect of the affairs of their own kind.” [6]
Sayyed Jamal al-din’s Anger Toward Selfish Rulers:
Sayyed Jamal al-din then harshly criticizes Muslims in issue 332 and other issues, placing the burden of responsibility on greedy rulers and leaders dominated by their own desires and lusts. They have lost the path of progress and noble goals, settling instead for titles, indulgence, and comfort. To maintain these, they chose friendship with foreigners, sought their help when needed, even against their own people and children of the homeland, to preserve their power and rule. As a result, they disrupted the unity of their nation, damaged their dignity, and hindered the development and growth of knowledge in their environment.
Inactive Scholars; An Obstacle to Reform and Awakening of the Ummah
Sayyed Jamal al-din also reproaches religious scholars and leaders, saying that instead of empowering the Islamic community to resist greedy colonizers, they have led it toward weakness. These scholars criticize terms such as freedom, nationalism, and racism, considering them disjointed and meaningless words, not knowing where to start or end, and ending their speeches in disorder and confusion. [7]
Continues…
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[1] Al-‘Urwah al-Wuthqa Magazine, p. 332.
[2] The Sage of the East, p. 94.
[3] Al-‘Urwah al-Wuthqa, Issue No. 9.
[4] Al-‘Urwah al-Wuthqa, Issue No. 4.
[5] Al-‘Urwah al-Wuthqa, Issue No. 5.
[6] The Sage of the East, p. 96.
[7] The Sage of the East, p. 97.
