This paper aims to examine the thesis of Malek Bennabi and its intellectual and historical context, and his tendency to critique the path of intellectual disintegration, which he called “colonizability,” and its application to his intellectual project of the ‘Renaissance’—which regenerates the Islamic civilization once again after diagnosing its defects, in light of the presence of European factor and the glamor of its model.
The study seeks to provide a comprehensive scientific reading of the thought of Malek Bennabi through the book, The Conditions of the Renaissance, in which he raised a set of questions, focusing on the question of the future through the dual of abstract and incarnate, highlighting the most important ideas put forward by the thinker in this regard. The study was included in the Nvivo1O, which analyzes the problem analysis units and categories of Bennabi’s ideas today, and highlights the interrelationships between these ideas through the content analysis approach.
The question “How do we read Malek Bennabi?” is located in the area of exchange and interaction—the high density of the problematic—between what called him for thinking and the great tracts that he opened to thought, and what we today that strongly urges us to re-read. What drives us today to re-read Bennabi? How do we think with him and continue its project? This is what the paper attempts to answer.
Since its founding as an Islamic religious movement in July 1971 at the Faculty of Islamic Studies at the Malaysian National University, the Malaysian Islamic Youth Movement (ABIM) has played a major role in promoting Islamic ideas for reform in the country. Not far from the ideas of Imam Hassan al-Banna, Maulana Abul ‘Ala al-Maududi, Sayyid Qutb, Muhammad Iqbal, and others. In the early 1970s, the leaders of the Malaysian
The Clash of Civilizations” thesis is the central theme in international relations today. How does one encounter such a conflict-ridden and divisive phenomenon? Is there any scientific way to investigate cultural diversity throughout the world while looking for universal human values and virtues? In other words, could worldwide cultural diversity be grounded upon a set of universal human values? From some recent scientific studies about human nature, it appears that there is surfacing a scholarly judgment of something called a common humanity.
The paper analyzes whether the ideas presented in The Conditions of the Renaissance are still relevant to establish a Nahda within the contemporary postmodern reality. A critical reading of Bennabi’s writings under the theme of civilization, and of The Conditions of the Renaissance in particular, conveys that the
This study aims at clarifying the ability of the Algerian thinker, Malek Bennabi, to penetrate the problems of the ideas in the Islamic world as the cultural conflict between the West and the Third World in general, and
Malek Bennabi enjoyed his universal Islamic vision of humanity. He was a pioneer thinker and a creative philosopher, and had a special theory of modern civilization. His ideas were characterized by concentrated power on the central and fundamental issues and challenges facing the Islamic world in a precise, therapeutic, and diagnostic way.
Malek Bennabi noted that contemporary Islamic thought suffers from a huge lack of understanding of Western civilization and warned of its consequences. The West is not an absolute concept but a relative issue that can be studied according to strict scientific methodology. Western civilization, it will be easy for it to know its shortcomings, and recognizes its true greatness, and thus the ties and exchanges with this Western world will become even more fertile, so that the
In Malek Bennabi’s judgement, classical Islamic civilization was great in its cultural achievements, but was “a deviant civilization” by the standard of Islamic political values. The reason for this double judgment is the Battle of Siffin and its persistent legacy in Islamic history. Despite all the artistic and scientific fruits of Islamic civilization, the gap was very wide between what was achieved and the Islamic potential, especially in terms of political values. The Battle of Siffin transferred the nascent