Sayyid Jamal Al-Din Al-Afghani Asadabadi - Political and Religious Views

Political and Religious Views

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.

Although called a liberal by the contemporary English admirer, Wilfrid Scawen Blunt, 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."

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 of the West
• and that Islam, despite its traditionalism, was an effective creed for mobilizing the public against the imperialists.

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) .

According to a report, from a man who must have been an Afghan with the local government, Jamal ad-Din Afghani was: "…well versed in geography and history, speaks Arabic and Turkish fluently, talks Persian like an Irani. Apparently, follows no particular religion."

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. In his later work Khatirat Jamal ad-Din al-Afghani ("the Ideas 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.

Among the reasons why Al-Afghani thought to have had a less than deep religious faith 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),