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Malek Bennabi

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#1
Ithri

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I found this interesting site dedicated to him.
Malek Bennabi

His books have finally been reedited recently in Algerian both in Arabic and French languages.
You can download two books on the site above.
Un homme se leva et demanda permission d'appeler les fidèles à la prière.
Permission lui fût donnée:
- Vous pouvez les appeler, tant que vous les appelez à Dieu et non à vous-même.
- Mais comment saurais-je la différence?
- Si ça vous dérange que quelqu'un d'autre les appelle à Dieu, c'est que vous les appelez à vous-même.

#2
Beebo

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oh thank you very much brother... at last we can learn more about this great Algerian personality who dedicated his life to his religion, people and work.

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#3
♥JaNNaH♥

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nothing in english??
Truly, to Allaah we belong and truly, to Him we shall return

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#4
Ithri

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He wrote his books in French and translated most of them into Arabic. And at least three of them have been translated into English.

The Quranic Phenomenon: the books which gave him fame in the Arab world.

The Question of Ideas in the Muslim World

The Question of Culture probably one of the most important topics he dealt with together with the Colonisability concept

#5
Malek

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I think that we have to read Malek Bennabi, that was the first impression I got when I read from him, It really helps to understand modern world over Islamic bases, plenty of genius idea covering a large questions that nowadays Muslim world should give answers.

Malek Bennabi is a deep spirit, we still learn a lot from his visions ...

#6
Ithri

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Exactly. It is very impressive to see that his analyzes made in the 50s and 60s could apply today almost without being changed.
He was gifted with a sharp "eye" and he used it wonderfully. It's a shame that DZ ignored his writings in the last decades and they only got back to them very recently.

#7
Malek

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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 includes aesthetic, ethical, pragmatic, and technical values. When these contents have been clearly defined, only then could various formulations of ideas be born. The birth of new ideas equals to a dynamic society that leads to 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 have 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”, 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.

Malek Bennabi 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 has created a warped infatuation with the criteria of power that is based on objects.

Muslims living in an underdeveloped country will no doubt feel that they are inferior to people living in a developed country. They will gradually realize that what separates people is not geographical distance, but distance of another nature. As a result of this inferiority, Muslims ascribe this distance to the field of objects. They see their situation as an abomination caused by lack of weapons, aeroplanes and banks. Thus, their inferiority complex will lose its social efficacy, leading only to pessimism on the psychological level. On the social level, it will lead to what we have elsewhere called takdis (heaping-up). To turn this feeling into an effective driving-force, Muslims should ascribe their backwardness to the level of ideas, not to that of “objects”, for the development of the new world depends increasingly on ideational and intellectual criteria.

What do you think about this analysis ?

#8
bentAljazair

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... If one of those stages corresponds to what is called “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.

Muslims living in an underdeveloped country will no doubt feel that they are inferior to people living in a developed country. They will gradually realize that what separates people is not geographical distance, but distance of another nature. As a result of this inferiority, Muslims ascribe this distance to the field of objects... Muslims should ascribe their backwardness to the level of ideas, not to that of “objects”, for the development of the new world depends increasingly on ideational and intellectual criteria.


I agree. Underdevelopment is when you are no longer able to produce new ideas not objects. and that is exactly our problem in Algeria.
We consume foreign ideas...and often we get intoxicated by lethal ideas...
or worse we personify the idea in one person ...the person disappears and the idea is gone ...
NEVER FORGET GAZA - NEVER FORGIVE ZIONISTS - BOYCOTT ISRAEL

#9
Ithri

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I think it's hard to disagree on this general idea especially when we see how the world evolved following most of his "expectations".
I think it was in "taammoulaat, reflexions" that he said that instead of constructing something our Muslim world was only accumulating goods and products (of any type, even the useless ones) thinking this will put them back into civilization (yeah he thought we left the civilization).
It is in "naissance d'une societe" if I am not mistaken that he made a comparative study between the Japanese and the Muslims who had a kind of sahwa at the same time (Djamal eddine el afghani in our case), and of course the Japanese became a civilization and defeated the Russian Empire 50 years later whereas, us, we stagnated. Mainly because of this inferiority issue and lack of active ideas, and many other reasons he described.

There was something I found interesting is when he said that a society/civilization already begins its decline when the moral and spiritual driver of it is gone. He set this point in year 34AH for the Muslim world and he said it was just a kind of inertia which kept this civ going till the end of the Almohade era. Using this same idea, he said that the western society is also on its road to death.

Another very important idea he mentioned was that the Muslims should deal with their situation by answering the question "what do we have to do to play our role in the world". He dealt with the issue using the great hypothesis that the Muslims have a mission in this world and they should feel the responsibility on them. And of course, inferiority feeling makes many ppl think "come on we are so far, how in the world we would be able to offer something to the humanity".