Malek Bennabi: Difference between revisions

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{{Infobox personphilosopher

| name = Malek Bennabi<br />مالك بن نبي

| birth_date = January 1,{{birth date|df=yes|1905|1|1}}

| birth_place = [[Constantine, Algeria|Constantine]], [[French Algeria]]

| death_date = {{Death date and age|df=yes|1973|10|31|1905|1|1}}

| death_place = [[Algiers]], [[Algeria]]

| known_formain_interests = primarily-the reconciliation of Islamism with nationalism, also civilizational cycle, problem of culture (empricialempirical and civilizational culture), historical movement, problem of ideas, conditions of a renaissance, globalization, economics.

| occupation = Political philosopher, Writerwriter, speaker, university lecturer, theologian,.

'''Malek Bennabi''' (1905–19731 January 1905 – 31 October 1973) ({{lang-langx|ar|مالك بن نبي|translit=Malik ibn Nabī}}) was an [[Algeria]]nAlgerian writer and philosopher, who wrote about human society, particularly Muslim society with a focus on the reasons behind the fall of [[Muslim]] civilization. He is mostly known for the concept of ''coloniability'' which is the inner aptitude of some societiesAccording to beMalek colonized (Black-African particularly). The fall ofBennabi, the [[Almohad]] dynasty that ruled [[North Africa]] and Muslim Spain marked a new devastating trend of undermining ideas. The lack of new ideas concurrentlyin spurnedIslamic the death of new civilizations. According to Malik Bennabi, with this,thought emerged what he coined ''civilizational bankruptcy''.<ref name="african history">{{cite web | url=http://www.routledge-ny.com/ref/africanhist/algeria.html | title=African History | accessdate=30 September 2012}}</ref> He argued that in order to recover its former magnificence, Islamic society had to become an environment in which individuals felt empowered. In order to satisfy his spiritual and material needs, a Muslim needed to feel that his industry and creativity would find reward.

Bennabi was born in [[Constantine, Algeria]] in 1905. Educated in Paris and [[Algiers]] in engineering, he later based himself in [[Cairo]], where he spent much of his time working extensively in the fields of history, philosophy and sociology. In 1963, after returning to [[Algeria]], he witnessed modern scientific inventions and technological creations unfold before his eyes. This spurred him to reflect on the question of culture in the early nineteenth century. His approach was simple, not parroting what had been discovered before his time, but rather, searching for what constitutes the essence of culture and the birth of civilization.

From one of his works, ''Les Conditions de la Renaissance'' (1948), he defined culture as the mode of being and becoming of a people. This included aesthetic, ethical, pragmatic, and technical values. When these contents had been clearly defined, only then could various formulations of ideas be born. The birth of new ideas led to a dynamic society furthering the movement of vibrancy of a new civilization. In another book, ''The Question of Culture'' (1954), he said, the organisation of society, its life and movement, indeed, its deterioration and stagnation, all possessed a functional relation with the system of ideas found in that society. If that system were to change in one way or another, all other social characteristics would follow suit and adapt in the same direction. Ideas, as a whole, form an important part of the means of development in a given society. The various stages of development in such a society are indeed different forms of its intellectual developments. If one of those stages corresponds to what is called “renaissance"renaissance", it will mean that society at that stage is enjoying a wonderful system of ideas; a system that can provide a suitable solution to each of the vital problems in that particular society. He added that ideas influence the life of a given society in two different ways; either they are factors of growth of social life, or on the contrary, the role of factors of contagion, thus rendering social growth rather difficult or even impossible.

His primary focus was on the term he coined called 'Post-Almohad Men'. Modern society had left this man hollow due to a stultifying lack of aspiration. <ref name="ReferenceA">Killing Post-Almohad Man: Malek Bennabi, Algerian Islamism and the Search for a Liberal Governance by Sebastian J Walsh</ref>

He said that in the nineteenth century, the relations among nations were based on power for the position of a nation was dependent on the number of its factories, cannons, fleets and gold reserves. However, the twentieth century introduced a new development in which ideas were held in high esteem as national and international values. This development has not been strongly felt in many underdeveloped countries, for their inferiority complex created a warped infatuation with the criteria of power that was based on material things. Muslims living in an underdeveloped country often felt that they were inferior to people living in a developed country. As a result of this inferiority, Muslims ascribed this distance to the field of objects. They assessed their situation as an abomination caused by the lack of weapons, aeroplanes and banks. Thus, their inferiority complex, based on social efficacy, would lead only to pessimism on the psychological level. On the social level, it would lead to what we have elsewhere called ''takdis'' (heaping-up). To turn this feeling into an effective driving-force, Muslims needed to ascribe their backwardness to the level of ideas, not to that of "objects", for the development of the new world depended increasingly on ideas and other such intellectual criteria. In underdeveloped countries, which were still within the sphere of influence of the superpowers, arms and oil revenues were no longer sufficient to support that influence. The world had, therefore, entered a stage at which most of its problems could be solved only by certain systems of ideas. Therefore, the Arabs and other Muslim countries, especially those that did not possess a great deal of material power, should give more weight to the issue of [[idea]]s.<ref name="grandestrategy">{{cite web | url=http://www.grandestrategy.com/2011/04/question-of-ideas-in-muslim-world.html | title=Malek Bennabi's Book ''A Question of Ideas in the Muslim World'' | accessdate=30 September 2012}}</ref> <ref>Killing Post-Almohad Man: Malek Bennabi, Algerian Islamism and the Search for a Liberal Governance by Sebastian J Walsh <name="ReferenceA"/ref>

He later criticised the Muslim society for frequently falling into an [[apologetic]] state. Muslims tended to dig up past treasures instead of seeking to progress with new ones. He said that Muslims today were in a state of disarray. Muslim countries and societies were largely imperialized by the West. This was truly not a failure of Islam, but because Muslims and those in governance abandoned the true understanding of what Islamic values connoted. In this, Bennabi again pointed out, "after [[Egypt]]'s humiliation in the [[Six-days war]] in June 1967, it is the ''ummah'''s (global Muslim community) understanding and worldview, its stock of ideas rather than of arms and ammunition's, that needs to be renewed. Although looking back to what had been achieved in the Golden Age of Islam is still relevant, what is more important is to be able to appreciate the political values and culture of models and systems implemented by past prophets, re-interpret and apply these to our contemporary society. Enriching the society is part of dynamism in Islam. Colonisation of minds has driven Muslims towards a state of moral and psychological decay. <ref>Islam in History and Society by MalekBennabi</ref>. He believed that moral paralysis resulted in intellectual paralysis.