1. The modernist “reformers”: Jamal ad-Din al-Afghani, Muhammad Abduh and Rashid Rida
In their words
The reality is that the manhaj (methodologies) of Al-Ikhwān Al-Muslimeen [1], the Suroorees [2], the Qutubees [3] are all an infiltration from the methodology invented by Jamāl Ad-Deen Al-Afghānee [4]. This man was surrounded by doubts from two sides:
Firstly: What is apparent is that he would make claims about things that he had no right to, and there was no reality to these claims. What is clear is that he had connections to the Freemasons, and he was a member of them – and likewise his student Muhammad Abduh [5] – and he is the one who brought forth these deviated ideologies. His real madhhab (doctrine) was I’tizāl [6]. And the Mu’tazilah and the Khawārij are the same [in declaring sinful believers to be in Hell forever]. The only differences being that the Mu’tazilah are not straight-forward in their takfeer. Instead, they say: the one who commits a major sin is in a place between two places, neither Muslim nor Unbeliever [7], and in the Hereafter, he will be in the Hellfire forever.
Secondly: What is also apparent is that Jamal ad-Deen Al-Afghāni was a Shi’ite [and would affirm the correctness of the doctrines of the Shi’ah]. For this reason you find that Al-Ikhwan Al-Muslimeen, indeed their leader, their caller, the one who confirmed their methodology and its founder (i.e. Hasan Al-Banna [8]) he used to call to unity between Ahlus-Sunnah and the Shi’ites, whilst knowing the atrocious beliefs of the Shi’ah such as their claim that the Revelation was meant for Alee Ibn Abee Tālib (radiyallāhu ‘anhu) but the Angel Jibreel took it to the wrong person by bringing it to Muhammad (ﷺ); their claim that Abu Bakr and ‘Umar falsely seized the leadership after the death of the Prophet from Alee; and they declare the Companions to be unbelievers except for a handful, and other wicked beliefs. So the methodology of Al-Ikhwān, the Suroorees, the Qutubees is just an infiltrated methodology that originated with Jamāl ad-Deen Al-Afghāni who was influenced by the beliefs of the Freemasons and the Shi’ah.
He called for the “modernisation” of Islamic thought attempting to reconcile Islamic faith with modern Western and European values such as nationalism, democracy, enlightenment and rationality – in essence he was a rationalist who saw the benefits of borrowing from other religions, ideologies and thoughts as a means to political ascension. The term “salafiyah” is often used erroneously to refer to ideology of Jamāl Ad-Deen Al-Afghāni and his student Muhammad Abduh, but the truth is that they were both modernist rationalists more akin to the Muta’zilite doctrine rather than to Salafism. Salafism rejects innovation in religion and rejects deviation from the Methodology of the Prophet and Companions in every sphere of life including the political arena. Al-Afghāni and his followers would adopt ideologies foreign to Islam as a rational path to revival – which is in line with Mu’atazilite teachings.
Al-Afghāni, Muhammad Abduh and Rashid Rida, all called for the opening of the doors of ijtihād (islamic deduction) but they did not intend the traditional Salafist approach of the great Jurists of the early centuries who would base their rulings strictly on the Revealed Texts (Quran and Sunnah) and extrapolated principles. Instead their intent was to reconcile with, and draw on Western political thought and almagate its concepts with the Islamic faith. Salafiyyah in its true sense has no binding doctrinal or theological attachment to the teachings of Al-Afghani and Abduh. The latter two started a movement that can be termed today as “Islamic Modernism” which is an expression of the Mu’tazilite doctrine of reason, thought and rational over recourse to Religious Texts; except when the Texts can be re-interpreted to fit into their modernist thinking.
He is regarded as one of the fathers of “Islamic Modernism” who sought to reconcile Islamic faith with European political and social values. These early modernists used the term ‘salafiyah’ to refer to their struggle to revive Islamic thought. In doing so, they contradicted the very essence of Salafism which is to revive the creed and methodology of the first three generations of Muslims (i.e. the path of the Companions and those who followed them). In reality what they managed to achieve was the revival of the Mu’tazilite doctrine.
Abduh argued that ancient (Salafist) interpretations of the text could not be relied upon to solve the problems faced by Muslims in the modern world and one should use intellect and reason to deal with the issues facing Muslim societies. Abduh, like Al-Afghani was a member of a Masonic lodge called “Kawkab Al-Sharq” (Star of the East), and he propounded the idea of the unity of the three major religions. Both Muhammad Abduh and his disciple Muhammad Rashid Rida wrote in different ways their acceptance of Darwin’s theory of evolution and they became proponents of it.
[8] Hasan Al-Banna (died 1949 CE): Egyptian founder of Al-Ikhwān Al-Muslimeen. Early on he was inspired by Muhammad Rashid Ridā’s (died 1935 CE) magazine, Al-Manar, and he was heavily influenced by Sufism. Al-Banna was a revolutionary and modernist in the same vain as Al-Afghani and Abduh and upon the same foundations.
Heads
Jamāl ad-Dīn al-Afghānī
[4] Jamāl Ad-Deen Al-Afghāni (died 1897 CE): His origins are shrouded in mystery but it appears that he came from a Shi’ah family, and that seems to be backed by evidence including his frequent visits to Iran and to Shi’ite shrines, and his political reform efforts in Iran. In adulthood he was a political activist calling for Islamic differences to be put to one side so as to attain political power for Muslims. He called for the “modernisation” of Islamic thought attempting to reconcile Islamic faith with modern Western and European values such as nationalism, democracy, enlightenment and rationality – in essence he was a rationalist who saw the benefits of borrowing from other religions, ideologies and thoughts as a means to political ascension.
He envisioned the overthrow of Muslim rulers who were lax and subservient to foreign powers and to replace them with patriotic rulers. When he arrived in Egypt, a young Muhammad Abduh, became enthralled with Al-Afghani and became his devoted disciple.
Towards the beginning Khalaji writes, indicating that the origins of Hasan al-Banna's "Muslim Brotherhood" lie with the activities of Jamal al-Din al-Afghani (a Baatinee Ismaa'eelee Freemason):
The Brotherhood's origins may in fact be traced back to a Shiite cleric. The Persian activist-intellectual Said Jamal Assadabadi, who is perhaps more widely known today as Jamal al-Din al-Afghani, was a key architect of the first wave of religious revivalism that swept across the Sunni world during the latter part of the 19h Century. After migrating to Egypt in 1871, Afghani began spreading his reformist teachings, and influenced a new generation of Egyptian scholars who became passionate advocates of pan-Islamist ideals.
Muḥammad ʿAbduh
[5] Muḥammad ‘Abduh (died 1905 CE): An influential Egyptian neo-Mu’tazilite and devoted disciple of Jamāl Ad-Deen Al-Afghāni.
Abduh studied at Al-Azhar University, Cairo learning philosophy, logic, and the esoteric beliefs of Sufism. Both Abduh and Al-Afghani developed the idea of Pan-Islamism to confront European imperialism – but their ideas of reform were not upon the methodology of the early generations and were consequently criticised heavily for their approach. Exiled, Abduh moved to Lebanon, then Paris to join his mentor Al-Afghani and from there they published the magazine, “Al-Urwatul-Wuthqah” (The Firm Handhold). On his return he was appointed as the Grand Mufti of Egypt in 1899.
Muhammad Abduh (d. 1905) as the Mufti of Egypt legalised (amongst other things) usury for which he was widely condemned.
Muḥammad Rashīd Riḍā
Muhammad Rashid Rida was a disciple of Muhammad Abduh and authored Al-Manar Magazine. Founders of modernist Islamist thought.
Abduh, like Al-Afghani was a member of a Masonic lodge called “Kawkab Al-Sharq” (Star of the East), and he propounded the idea of the unity of the three major religions. Both Muhammad Abduh and his disciple Muhammad Rashid Rida wrote in different ways their acceptance of Darwin’s theory of evolution and they became proponents of it.
Al-Afghāni, Muhammad Abduh and Rashid Rida, all called for the opening of the doors of ijtihād (islamic deduction) but they did not intend the traditional Salafist approach of the great Jurists of the early centuries who would base their rulings strictly on the Revealed Texts (Quran and Sunnah) and extrapolated principles.
Articles
Abu Iyaad Amjad Rafiq
Abu Khadeejah Abdul-Wahid
- Jamal al-Din al-Afghani, Muhammad Abduh, Rashid Rida, Hasan al-Banna: Modernism, Revolution and the Muslim Brotherhood. (opens in a new tab)
- Chapter 23: Some of this Ummah will worship idols: Kitābut-Tawheed. And a discussion on Hizbiyyah, Al-Ikhwān Al-Muslimoon, Qutbiyyah: Jamal ad-Deen Al-Afghāni, Muhammad Abduh, Hasan Al-Banna. (opens in a new tab)