Author: Obaidullah Nimruzi
Philosopher of Afghanistan; Sayyed Jamal al-din al-Afghan (Part 48)
Sayyed Jamal al-din’s Confrontation with Naser al-din Shah:
Keywords: Reform, Despotism, Awakening, Resistance, Assassination, Awareness.
Abstract:
The intellectual and practical confrontation between Sayyed Jamal al-din al-Afghani and Naser al-din Shah Qajar marks one of the key events in modern Iranian and Islamic history. It represents a vivid conflict between reformist rationality and traditionalist despotism. Sayyed Jamal al-din, with his awakening vision and reformist mission, sought to revive authentic Islam, promote political progress, and raise the social consciousness of Muslims. Naser al-din Shah, by contrast, symbolized a royal structure indifferent to the people’s demands and dependent on foreign powers, standing as a major obstacle to reform. Sayyed’s efforts to enlighten minds, train youth, and expose tyranny eventually drew the Shah’s wrath, resulting in his exile and persecution. However, Sayyed’s intellectual influence persisted even in exile and inspired movements that produced figures such as Mirza Reza Kermani. Although Sayyed did not directly incite assassination, his welcoming of the Shah’s demise revealed his understanding of the nation’s critical condition and the paths to its liberation. This confrontation remains a model for analyzing the struggle between conscious reformism and political despotism in Islamic history.
Introduction:
The history of modern Islamic societies has witnessed the emergence of individuals who, amid institutionalized silence and entrenched tyranny, have cried out for reform, awakening, and a return to the authentic principles of Islam. Among these figures, Sayyed Jamal al-din al-Afghani occupies a distinguished place as a prominent reformer and Islamic revivalist. With penetrating insight and deep analysis, he diagnosed the causes of Islamic societies’ decline in despotism, widespread ignorance, colonial dependency, and alienation from rationality and true ijtihad. His remedy included raising awareness, promoting Islamic unity, and resisting domination.
One of Sayyed’s most significant intellectual and practical arenas was his bold and unrelenting confrontation with Naser al-din Shah Qajar—a monarch who not only epitomized internal despotism but also served as an instrument of foreign influence in Iran’s political structure. This conflict was not merely a political dispute between a ruler and a dissenter; it was a clash between two worldviews: Sayyed’s vision, based on religious reform, political awareness, empowerment of the nation, and resistance to tyranny and colonialism—and, on the other hand, a mindset bent on preserving royal authority, perpetuating public ignorance, and repressing intellectual forces.
In this perilous context, Sayyed was not only exiled from Iran but closely monitored in other Muslim lands as well. Yet, the breadth of his ideas and the power of his speech remained such that even in the Ottoman court, Sultan Abdul Hamid—despite his outward kindness—feared his influence. During his stay in Istanbul, Sayyed continued criticizing Naser al-din Shah, while the Iranian monarch urged the Sultan to silence him. Sayyed’s sharp reaction and unwavering stance reflected his resolute character and devotion to the cause of reform.
The assassination of Naser al-din Shah by Mirza Reza Kermani, a follower of Sayyed, marked a turning point in this struggle. Although there is no clear evidence implicating Sayyed directly in the act, his public expression of joy afterward indicated that he saw the incident as a sign of the Iranian people’s awakening. To him, it was proof that the nation would no longer submit to tyranny nor remain silent in the face of oppression.
Throughout his turbulent life, Sayyed remained committed to the principle that true and lasting reform requires a transformation of thought, the conscious participation of the people, and a battle against structural corruption. His opposition to Naser al-din Shah remains, even today, a model for analyzing the clash between Islamic modernism and decaying autocratic structures—a clash that, though it led to the fall of a tyrant like Naser al-din Shah, was seen by Sayyed as only a small step toward the broader awakening of the Muslim ummah.
1. First Encounter with Sayyed Jamal al-din
Before Sayyed Jamal al-din even set foot in Iran, his reputation had already preceded him and spread throughout the land. Consequently, he was warmly welcomed by scholars, dignitaries, and influential figures of the country. His home quickly became known as a center of knowledge, culture, and national consciousness. Supporters and admirers from all corners would flock to meet him.
2. Naser al-din Shah’s Power Concerns
Naser al-din Shah aimed to use Sayyed to bolster the legitimacy of his monarchy and bring him into the royal court. He thus appointed Sayyed as Minister of War, giving him considerable freedom in military affairs. However, once Sayyed assumed this role, the Shah quickly realized the depth of his influence and authority. Sayyed was determined and bold in his desire to modernize every decaying element of the Persian government and awaken the Iranian people to become participants in governance.
Alarmed by Sayyed’s rising power, the Shah began to see him as a threat to his rule. He fell into suspicion and doubt and, under the influence of certain clerics, reactionaries, and narrow-minded courtiers, sought to diminish Sayyed’s status and drive him out of the court. [1]
3. Journey to Russia: A Moment of Reflection
Sayyed, sensing the Shah’s growing hostility and aware of the plots against him, requested permission to travel to Russia. The Shah agreed, finding some relief in Sayyed’s departure. Sayyed then traveled to Moscow and from there to St. Petersburg, the imperial capital. He began attending intellectual gatherings and writing articles in newspapers, revealing the agendas of both Eastern and Western powers. He remained in Russia for four years.
This chapter of Sayyed’s life remains largely unknown, including why he chose Russia over other countries. A plausible reason is that Sayyed sought to incite Russia against Britain and invite it to support the anti-colonial movements of Eastern nations. Moreover, Russia was home to 30 million Muslims. This large population encouraged Sayyed to work toward reforming their lives and saving them from the oppression of the Tsarist regime, which had condemned them to destruction, humiliation, and misery. [2]
Biographers of Sayyed believe he met with the Tsar several times, informing him that the Muslims of Russia were suffering. He urged the Tsar to allow the printing of Islamic books for them. The Tsar welcomed this request and gave it attention. [2]
4. Disagreement with the Shah and the Tsar’s Opinion
While Sayyed was residing in St. Petersburg, he received a message from Naser al-din Shah inviting him to meet. Sayyed showed no interest and pretended not to receive the message. The Tsar inquired about Sayyed’s conflict with the Iranian Shah, and Sayyed responded:
“Government must be based on consultation, and the people must have a share in it. But the Shah neither agreed with this nor welcomed me.” The Tsar replied: “I think the Shah is right. How can a king allow peasants to govern the country?” Sayyed answered: “Your Majesty, I believe that if millions of peasants are friends of the king, it is better than having them as enemies, waiting for an opportunity to overthrow him and harboring poisoned hatred and the flames of revenge in their hearts.” [3]
5. Expelled from Russia: The End of a Journey
After this, the Tsar’s demeanor changed, and he bid Sayyed farewell with hidden betrayal. He ordered his security forces to gently and quietly expel Sayyed from Russia so that the seeds of good and reform that Sayyed had sown would not grow into public unrest and rebellion against injustice. [4]
6. A Remarkable Account: Sayyed’s Dangerous Message
One of the most astonishing reports is that Sayyed told Sheikh Abdur-Rashid Ibrahim—a Russian traveler and one of his students: “Soon you will recite the funeral prayer over the Tsar of Russia and also attend the funeral of the British Emperor.”
Sayyed gave him a written message to deliver to a secret political society in the Russian capital, headed by the Tsar’s uncle. He instructed him: “Take this message to such-and-such Grand Duke. Know that you may be killed or survive and return victorious with spoils.”
Sheikh Abdur-Rashid delivered the message. The Grand Duke welcomed it and was pleased. He sent it to Greece for printing and translation into Russian before having it returned. He offered Sheikh money, but he only took what was necessary. Despite this, Sheikh was overcome with fear and narrowly escaped destruction. [5]
Continues…
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References:
[1] Hakim Mashriq-e-Zamin, p. 101.
[2] Previous source.
[3] Memoirs of Jamal al-din Afghan, p. 58-59.
[4] Previous source.
[5] Tarikh al-Ustaad al-Imam, vol. 1, p. 55.
