Maukasa In another book, The Question of Culturehe 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. The various stages of development in such a society are indeed different forms of its intellectual developments. Consequently, he criticized this school in terms of the limitations of method, concepts, and perspectives. Amazon Music Stream millions of songs. Please try your request again later. Yet, due to Mr.
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Islam in Transition. The past few centuries, we have witnessed a transition in discourse concerning political, social, economic, and religious thought in Islamic society. Malek Malik Bennabi played a considerable role in the development of Islamic political, cultural, and religious thought and discourse during the 20th century, especially in North Africa.
Born in Algeria, Bennabi began to witness the effects of colonization on Muslim civilization. He found them to be disconcerting and worth not only a closer look, but a movement for reform and revival. He proved to be one of the greatest Islamic political thinkers of recent history, sharing similarities with Abduh, Shariati, and many others. His influence on Algerian Islamic society can only be examined in the broader context of other similar thinkers and writers. He spent his childhood there and in Tebessa near the Tunisian border.
He graduated from public school in and then went to France to study engineering. He lived there during the 30s and 40s before returning to Algeria. He also lived in Egypt from the mid s until the early s, and thus had backgrounds in both French and Arab educations. He wrote multiple autobiographies detailing his childhood and education in both France and Egypt. He also studied humanities, social sciences, and religion. These studies proved to be formative and influential in the shaping of his political, religious, and sociological thought.
What motivated Bennabi to write on the decay of Muslim civilization? He also heavily criticized Orientalism, while acknowledging its effects and influence. He seemed to be more interested in the decline of Muslim civilization and how a renaissance could be achieved, than pre- and post-colonial Algeria.
He mostly supported the idea of an Islamic commonwealth, a notion that proved to be especially controversial when he developed and founded the al-Qiyam discussion group in What prompted Bennabi to found the al-Qiyam discussion group? Bennabi founded the al-Qiyam discussion group in after becoming Director of Higher Studies at the University of Algiers. His views on Islamic cultural, social, economic, and political revival led him to co-found this particular group.
His research of the history of Islamic cultural development led him to an understanding that there had according to his writings, ever since the 14th century a gradual decline of civilization in intellectual, economic, social, and political realms in the Islamic world. He took a psychological approach to understanding the history of Muslim civilization. Psychology was only becoming a more popular field of study and Bennabi contextualized this approach to history in an effort to provide a foundation for developing a new Muslim civilization or perhaps a return to the pre-colonial stage.
He encouraged revival, but to the eventual demise of the al-Qiyam discussion group. It was disbanded by the government in Though he died in , his influence lived on beyond his years and influenced the formation of various groups and societies, including the Islamic Salvation Front in How should one observe contemporary Islamic movements considering Bennabi and his influence? It is a term favored by some and rejected by others. Indeed, with a strong contextual understanding of Bennabi and his writings, one can come to the conclusion that he definitely should be included in one of the greatest minds of Islamic intellectual history.
Christelow, Alan. Naylor, Phillip C.
Berkenaan dengan peradaban, penulis memiki pandangan berbeda dengan Malek Bennabi dan juga pemikir muslim lainnya seperti Sayyid Qutub. Pandangan Malek Bennabi tentang peradaban berbeda dengan pandangan penulis dan Sayyid Qutb Memang betul Islam berperan-serta dalam membangun peradaban yang indah dan bermoral. Namun umat lain selain muslimpun berperan-serta dalam pembangunan peradaban. Pandangan Malek Bennabi berbeda seratus dengan Sayyid Qutb, bahwa semua bangsa Barat adalah non-muslim, kafir. Pandangan itu sangat bahaya sekali, karena seharusnya kita tidak membatasi peradaban dan budaya manusiawi yang dibuat oleh satu kelompok tertentu.
Education[ edit ] Bennabi was born in Constantine, Algeria in 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 , 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. Work[ edit ] From one of his works, Les Conditions de la Renaissance , he defined culture as the mode of being and becoming of a people.
Malek Ben nabi — , a prominent Algerian thinker well known of his works about the conditions of renaissance of the modern Islamic society. His Life Malek Ben nabi was born in Constantine from a poor family in a conservative Algerian community. Studied in public school in Algeria and graduated on Left for Paris afterwards but did not succeed to work and came back home. He worked as a clerk in the justice court on in which he started to understand the status of his country. For the aim of studying in France , he joined a school of wireless connections to become an assistant engineer.
Highly regarded as the most eminent scholar, and thinker, of Post World War II Algeria, and one of the foremost intellectuals of the modern Muslim world[ citation needed ]. Educated in Paris and Algiers in engineering, he later based himself in Cairo , where he spent much of his time toiling through fields of history, philosophy and sociology. In , upon returning to Algeria, he witnessed modern science and technological civilisations unfold before his very eyes. This has 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 civilisation.