Analyse the efforts of jamal ud din afghani for the social economic and political revival of the muslim world?
Answers
Answer:
Sayyid Jamāl al-Dīn al-Afghānī[7][8][9][10] (Persian: سید جمالالدین افغانی), also known as Sayyid Jamāl ad-Dīn Asadābādī[11][12][13] (Persian: سید جمالالدین اسدآبادی) and commonly known as Al-Afghani (1838/1839 – 9 March 1897), was a political activist and Islamic ideologist who travelled throughout the Muslim world during the late 19th century. He is one of the founders of Islamic Modernism[10][14] as well as an advocate of Pan-Islamic unity in Europe and Hindu–Muslim unity in India against the British,[5][15] he has been described as being less interested in minor differences in Islamic jurisprudence than he was in organizing a united response to Western pressure.[16][17] He is also known for his involvement with his follower Mirza Reza Kermani in the successful plot to assassinate Shah Naser-al-Din, whom Al-Afghani considered to be making too many concessions to foreign powers, especially the British Empire.[18]
Explanation:
Al-Afghani's ideology has been described as a welding of "traditional" religious antipathy toward non-Muslims "to a modern critique of Western imperialism and an appeal for the unity of Islam", urging the adoption of Western sciences and institutions that might strengthen Islam.[26]
Although called a liberal by the contemporary English admirer, Wilfrid Scawen Blunt,[37] Jamal ad-Din did not advocate constitutional government. In the volumes of the newspaper he published in Paris, "there is no word in the paper's theoretical articles favoring political democracy or parliamentarianism," according to his biographer. Jamal ad-Din simply envisioned "the overthrow of individual rulers who were lax or subservient to foreigners, and their replacement by strong and patriotic men."[38]
Blunt, Jane Digby and Sir Richard Burton, were close with Abdul Qadir al Jazairi (1808–1883), an Algerian Islamic scholar, Sufi and military leader. In 1864, the Lodge "Henry IV" extended an invitation to him to join Freemasonry, which he accepted, being initiated at the Lodge of the Pyramids in Alexandria, Egypt.[39][40] Blunt had supposedly become a convert to Islam under the influence of al-Afghani, and shared his hopes of establishing an Arab Caliphate based in Mecca to replace the Ottoman Sultan in Istanbul. When Blunt visited Abdul Qadir in 1881, he decided that he was the most promising candidate for "Caliphate," an opinion shared by Afghani and his disciple, Mohammed Abduh.[41]
According to another source Al-Afghani was greatly disappointed by the failure of the Indian Mutiny and came to three principal conclusions from it:
that European imperialism, having conquered India, now threatened the Middle East.
that Asia, including the Middle East, could prevent the onslaught of Western powers only by immediately adopting the modern technology like the West.
that Islam, despite its traditionalism, was an effective creed for mobilizing the public against the imperialists.[42]
Al-Afghani held that Hindus and Muslims should work together to overthrow British rule in India, a view rehashed by Maulana Syed Husain Ahmad Madani in Composite Nationalism and Islam five decades later.[43]
He believed that Islam and its revealed law were compatible with rationality and, thus, Muslims could become politically unified while still maintaining their faith based on a religious social morality. These beliefs had a profound effect on Muhammad Abduh, who went on to expand on the notion of using rationality in the human relations aspect of Islam (mu'amalat) .[44]
In 1881 he published a collection of polemics titled Al-Radd 'ala al-Dahriyyi (Refutation of the Materialists), agitating for pan-Islamic unity against Western imperialism. It included one of the earliest pieces of Islamic thought arguing against Darwin's then-recent On the Origin of Species; however, his arguments allegedly incorrectly caricatured evolution, provoking criticism that he had not read Darwin's writings.[45] In his later work Khatirat Jamal ad-Din al-Afghani ("The memoir of Al-Afghani"), he accepted the validity of evolution, asserting that the Islamic world had already known and used it. Although he accepted abiogenesis and the evolution of animals, he rejected the theory that the human species is the product of evolution, arguing that humans have souls.[45]
Among the reasons why Al-Afghani was thought to have had a less than deep religious faith[46] was his lack of interest in finding theologically common ground between Shia and Sunni (despite the fact that he was very interested in political unity between the two groups).[47] For example, when he moved to Istanbul he disguised his Shi'i background by labeling himself "the Afghan".[48]
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