Talk:Jamal al-Din al-Afghani

Terminology

Just replaced the term "Fiqh" with "Islamic jurisprudence." What's the point of forcing English readers to link to another article for a tranlsation of a term, instead of presenting the term in English for rapid understanding? Is it to help the writer feel more Islamic and culturally secure by seeing familiar words? If so (and I think it likely) please go elsewhere for self-validation--this is an encyclopedia, not a place to work out self-esteem issues. Tapered (talk) 07:19, 4 July 2015 (UTC)

I posit a political theory titled "From City-State towards the City-State," contending that the inception of states originated from smaller entities akin to Athen, Macedonia, and Babylonia. Over time, these entities expanded into vast empires such as the Persian, Muslim, and British empires. However, I assert that contemporary geopolitical trends indicate a reverse trajectory, witnessing the disintegration of colossal powers into smaller, more autonomous entities resembling city-states.

This paradigm shift suggests a cyclical process wherein great powers fragment, giving rise to smaller states, echoing historical precedents. An illustrative example of this pattern lies in the dissolution of once-dominant empires, ultimately culminating in the formation of myriad sovereign city-states. The trajectory, I contend, may eventually lead to a collective amalgamation of these city-states into cohesive states comparable to the model exemplified by Singapore.

This theoretical framework endeavors to encapsulate the ebb and flow of political entities, emphasizing a recurrent oscillation between expansive empires and the reemergence of decentralized city-states. The overarching hypothesis posits a trajectory towards a unified statehood analogous to the contemporary geopolitical landscape, where the narrative of the city-state resurfaces and may ultimately evolve into a broader, consolidated state. Salmanicup256 (talk) 16:13, 18 November 2023 (UTC)

Encyclopaedia of Islam entry

• "DJAMAL AL-DlN AL-AFfiHANl, AL-SAYYID MUHAMMAD B. SAFDAR, was one of the most outstanding figures of nineteenth century Islam. Cultured and versed in mediaeval Muslim philosophy, he devoted his life and talents to the service of the Muslim revival. He was, in the words of E. G. Browne, at the same time a philosopher, writer, orator and journalist. Towards colonial powers he was the first to take the political attitude since adopted by many movements of national liberation. He is known above all as the founder of modern Muslim anticolonialism, admired unreservedly by many and considered by his opponents as a dangerous agitator. There is, on the other hand, a tendency to overlook the intellectual side of his personality, to forget his importance as a thinker. Notwithstanding the factors that crowded in on him (the decadence and lethargy of the Muslim countries, the increasing control of their economic and political life by European powers, the diffusion in the East of an atheism claiming its origin in Darwin) he had a clear view of the situation. It is with him that begins the reform movement which gave rise to the Salafiyya and, later, the Muslim Brothers. He expresses almost all the attitudes adopted between 1900 and 1950 by Muslim apologetics. By the spoken and written word he preached the necessity of a Muslim revival, both in thought (the need to throw off blind fatalism and give intelligence and freedom their proper place in life) and in action. Courageous and uncompromising, he aroused and strengthened the enthusiasm of his audiences wherever he went in his long years of exile. In Egypt he influenced the youth of Cairo and Alexandria, so that his personality left its mark both on future moderate leaders and partisans of immediate violence. He supported movements working for constitutional liberties and fought for liberation from foreign control (Egypt, Persia). He attacked Muslim rulers who opposed reform or did not show enough resistance to European encroachments. He even envisaged the possibility of political assassination. His ultimate object was to unite Muslim states (including Shlci Persia) into a single Caliphate, able to repulse European interference and recreate the glory of Islam. The pan-Islamic idea was the great passion of his life. He remained unmarried, made do with the absolute minimum in the way of food and clothing and took no stimulants other than tea and tobacco. His family descended from Husayn b. 'Ali through the famous traditionist 'Ali al-Tirmidhi, whence his right to use the title Sayyid. According to his own account he was born at Ascadabad near Konar, to the east and in the district of Kabul (Afghanistan) in 1254/1838-9 to a family of the Hanafi school. However, Shi'i writings give his place of birth as Asadabad near Hamadan in Persia; this version claims that he pretended to be of Afghan nationality, in order to escape the despotic power of Persia. He did in fact spend his years of childhood and adolescence in Afghanistan. At Kabul he followed the usual Muslim pattern of university studies and in addition began to pay attention to philosophy and the exact sciences, through the still mediaeval methods used at that time. Then he spent more than a year in India, where he received a more modern education, and made the pilgrimage to Mecca (1273/1857); on his return, he went back to Afghanistan and entered the service of the amir Dust Muhammad Khan [q.v.], whom he accompanied on his campaign against Herat. The amir's death led to civil war between his sons over the succession [see AFGHANISTAN]. Djamal al-DIn taking sides with one of them, Muhammad Aczam, shared the shortlived successes of that prince as his minister. But when the rival faction under Shir 'Ali finally triumphed, he judged it prudent to leave the country. On the pretext of making the pilgrimage a second time (1285/1869), he went to India where he remained for less than two months; he was kept under observation by the British, and requested to leave as soon as possible. He then went to Cairo where he stayed for forty days, became acquainted with Azharis and gave lectures in his home. Then he went to Constantinople (1287/1870). As he already enjoyed a brilliant reputation, the high society of the Turkish capital gave him an enthusiastic welcome. He was soon called to the council of public education and invited to give lectures at the Aya Sofya and the mosque of Sultan Ahmed. But many were jealous of his success. A lecture given at the Ddr al-Funun on the usefulness of the arts gave rise to such criticisms (especially from the shaykh al-Isldm, Hasan Fehml) that he decided to leave Turkey. Certain of his words on the r61e of prophets in the organization of societies had been twisted to look like rationalism. He went to Cairo (March 1871) with no thought of settling there; but the welcome he received made him decide to stay. The government made him an annuity of 12,000 Egyptian piastres without asking anything of him in exchange." -- Encyclopaedia of Islam, Vol 2, page 416-417. --Kansas Bear (talk) 17:27, 18 August 2016 (UTC)

Disputed origin

Before changing the infobox, please at least read the article itself, which already had several citations from RSs regarding this point. I've reviewed several modern academic encyclopedias and changed the text to comply with WP:NPOV. While the Iranian origin seems to have more current academic support, it is not universally accepted. Eperoton (talk) 18:19, 20 August 2016 (UTC)

Unreliable source

• David Livingstone, Terrorism and the Illuminati.
  

David Livingstone is not an historian nor does he have any specialization in this particular field. According to the link, Livingstone sounds like a conspiracy theorist.

• "Livingstone maintains that most Illuminati bloodlines, including European royalty, are heretical Jews, crypto Jews and wannabe Jews. ("Crypto Jews" are Jews who pretend they are Christians, Muslims or other religions or ethnic backgrounds. John Kerry or Madelaine Albright are examples.)"
• "Terrorism itself is expressly forbidden in Islam. Such terror groups as exist are artificial, and intertwined with Western power through a network of occult secret societies, that date back to the Babylonian Kabbalah of the 6th century BC, and a plot to rule the world by magic and deception. Under Herod the Great, a series of dynasties arose, who imposed a corrupt version of Christianity upon the Roman world. During the Crusades, their association with the Ismaili Assassins formed the basis of what is known as Scottish Rite Freemasonry."
  

As such, I will be removing the paragraph referenced by this unreliable source. --Kansas Bear (talk) 17:03, 21 August 2016 (UTC)

External links modified

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A Commons file used on this page has been nominated for deletion

The following Wikimedia Commons file used on this page has been nominated for deletion:

• Jamaluddin-al-afghani.jpg

Participate in the deletion discussion at the nomination page. —Community Tech bot (talk) 21:48, 16 September 2018 (UTC)

Freemasonry

• @Daniel.villar7: The only reference that verified any of the several claims regarding Afghani's freemasonry was a Turkish language publication with no means for any English language reader to translate it—such as a link. It's been removed. A quick google search turned up enough info to leave all the unrefrenced freemasonic claims intact. Since I had no hand in this content, I feel no need to add references. Tapered (talk) 05:58, 13 February 2019 (UTC)

A Commons file used on this page has been nominated for deletion

The following Wikimedia Commons file used on this page has been nominated for deletion:

• Sayed Jamal al-Din Afghan's tomb.jpg

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Requested move 22 March 2021

The following is a closed discussion of a requested move. Please do not modify it. Subsequent comments should be made in a new section on the talk page. Editors desiring to contest the closing decision should consider a move review after discussing it on the closer's talk page. No further edits should be made to this section.

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Jamāl al-Dīn al-Afghānī → Jamal al-Din al-Afghani – Macrons should be omitted, as it seems to be violating WP:USEENGLISH. --► Sincerely: Solavirum 19:37, 22 March 2021 (UTC)

• Support per WP:USEENGLISH. --HistoryofIran (talk) 11:47, 23 March 2021 (UTC)
• Support per WP:MOSAR. --HyperGaruda (talk) 08:08, 17 April 2021 (UTC)
• Support as above. ParthikS8 (talk) 15:57, 25 April 2021 (UTC)
• Support per WP:USEENGLISH.--TheEagle107 (talk) 20:29, 25 April 2021 (UTC)
• Comment: Erm... WP:USEENGLISH does not mean using English characters only. It means using the name found in English reliable sources. ~ Aseleste (t, e | c, l) 10:28, 27 April 2021 (UTC)

@Aseleste: Per WP:MOSAR:

Article titles should conform to WP:CRITERIA. Rules of thumb that will work in most cases: Use the translation or transcription that is most often used in English-language reliable sources (WP:COMMONNAME principle)... When there are several forms that occur often in English-language reliable sources, and for those that are used most often it is unclear which one outdoes the others in usage, choose among these the one that is closest to the basic transcription... In all other cases use the basic transcription.

A quick google scholar search yields that this is more frequently used e.g. this (792) vs this (6,180). So according to both policies, WP:MOSAR and WP:USEENGLISH, I find that the basic transcription is preferred. Happy editing, ParthikS8 (talk) 17:01, 27 April 2021 (UTC)

WP:MOSAR is a proposal. However, I think the Google scholar search may suffice for this requested move. ~ Aseleste (t, e | c, l) 00:12, 28 April 2021 (UTC)

The discussion above is closed. Please do not modify it. Subsequent comments should be made on the appropriate discussion page. No further edits should be made to this discussion.