PDF | This article examines Malek Bennabi’s concept of civilisation and its equation. It undertakes a conceptual approach to Bennabi’s analysis. Bin Nabi, Malik. (d. ). Algerian thinker and writer. Wrote over twenty books on Islamic, cultural, societal, and developmental issues. Produced all his books. Malek (Malik) Bennabi played a considerable role in the development of Islamic political, cultural, and religious thought and discourse during the 20th century.

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This page was last edited on 2 Decemberat This article needs additional citations for verification. So, as he said in his memoirs, he was seriously studying all through the week. He took a psychological approach to understanding the history of Muslim civilization. Although looking bennagi to what had been achieved in the Golden Age of Islam is still relevant, mslik is more important is to be able to appreciate the political values and mlik of models and systems implemented by past prophets, re-interpret and apply these to our contemporary society.

Bennabi founded the al-Qiyam discussion group in after becoming Director of Higher Studies at the University of Algiers. This period, when Malik Bennabi was in the primary school, coincided with the beginning of the World war one. Such a certificate, after a special exam, enabled him to continue his studies in the subsequent levels in Qussantina.

However, the twentieth century introduced a new development in which ideas were held in high esteem as national and international values.

Malik Bennabi

He also became fascinated with the gymnastic games of Awled ben Isa, a sufi group who became famous for their strange acts. They assessed their situation as an abomination caused by the lack of weapons, aeroplanes and banks. This dissertation is a study of nennabi Algerian thinker Malik Bennabi. Although it was so easy for me to know about my grades over the year, as well as the grades of the four first pupils in my class, I was sure that I was the best one, but not continuously overall the year.

It explains Bennabi’s use of history and sociology in developing his theory of the three stages of civilization. bennaib


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.

His grandmother known as Hajja Baya was one of the very influential family members, even though he says that he has not a clear and enough information about her. Request removal from index. This entry has no external links. No categories specified categorize this paper.

Sign in Create an account. Malik Bennabi witnessed the consequences of the French invasion of Algeria. His views on Islamic cultural, social, economic, and political revival led him to co-found this particular group.

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Malik Bennabi ⵎⴰⵍⵉⴽ ⴱⴻⵏⴰⴱⵉ | StartUs

So, he grew up under very difficult circumstances, observing sadly the Algerian tragedy caused by that invasion which reached a point where many Algerian families left Algeria to immigrate in the neighbouring countries, he says: In his book, Bases of Civilization, Malek Bennabi vennabi his theory of social change. According to Malek Bennabi, the lack of new ideas in Islamic thought emerged what he coined civilizational bankruptcy.

He proved to be one of the greatest Islamic political thinkers of recent history, sharing similarities with Abduh, Shariati, and many others. Reviews Bennabi’s ideas and examines their considerable influence on the development of Algerian Islamism and the FIS.

He is mostly known for the concept of coloniability which is the inner aptitude of some societies to be colonized Black-African particularly.

If that system were to change in one way or another, all other social characteristics would follow suit and adapt in the same direction. What motivated Bennabi to write on the decay of Muslim civilization?

Colonisation of minds has driven Muslims towards a state of moral and psychological decay. Muslims tended to dig up past treasures instead of seeking to progress with new ones. And whenever my uncle Mohamed tried to punish me, my grandfather intervened.

He also lived in Egypt from the mid s until the early s, and thus had backgrounds in both French and Arab educations. 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.


Muslim countries and societies were largely imperialized by the West. 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.

Indeed, my grandmother Hajja Zulaikha reported how Hajja Baya and her parents left Qussantina once invaded by the French colonial army.

Spengler’s Theory of Civilization. Such an analysis could enable him to came out with a wealth of insights and enduring mapik about the problems of the contemporary Muslim world. During that period, he started to be more disciplined, either at home or outside. He was the sole boy of a modest Algerian family under the colonial rule.

He graduated from public school in and then went to France to study engineering. Beyond Civilization to Post-Civilization: Unsourced material may be challenged and removed. The various stages of development in such a society are indeed different forms of its intellectual developments. In this, Bennabi again pointed out, “after Egypt makik humiliation in the Six-days war in Juneit 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.

He had a particular relation with her compared with that of his father. This spurred him to reflect on the question of culture in the early nineteenth century.

This included aesthetic, ethical, pragmatic, and technical values. Ashok Kunar Malhotra – – Dialogue and Universalism 22 2: