Brief Analysis on Bennabi's Theory of Civilization

A Summary of Malek Bennabi's Thought on Civilization

by Hasbullah Mohamad

As a Muslim thinker, Bennabi believes that the decline of Muslims is due to the problem of inner self of Muslim. He asserts that problem of Muslim world is a problem of its civilization (al-Haddarah). Therefore, he seriously looked for the proper solution of such problems. Thus, this study will attempt to analyze Bennabi’s theory of civilization including meaning, the process of civilization, and his proposal for reform of such project.

He was inspired with the spirit of islÉÍ (reformism) since he was youth. Thus, his experience had equipped him to make a great contribution towards Islamic civilization as he famously called as al-ÍaÌÉrah (al-haddarah).

In dealing with al-ÍaÌÉrah, Bennabi brilliantly attempts to give proper definition of civilization. For that, he defines it on the basis that the concept of civilization can be understood in different times from different angles. For him, it is rather the product of dynamic, integrated and concrete elements which consist of man, soil and time. As a whole, Bennabi looks at the ÍaÌÉrah as a complex phenomenon. First, he defines it as being in essence a culture (thaqÉfah) which is based on a set of cultural values. Second, the ÍaÌÉrah is a product of the world of ideas, which means that it is the living idea in a given society that produces the ÍaÌÉrah, leading this society, then, into history. Third, Civilization is defined as a function which available in twofold: first, the ÍaÌÉrah functions within a particular society. Second it also has a function within human history, for the movement of human civilization as a whole is but the movement of history (al-tÉrÊkh) to a particular point.

Bennabi describes that the civilization can be built and divided into three important elements, namely the man, soil and time. He then, divides man into two identities. First, man as natural identity which is unchangeable and second, man as social agent who is equipped with mental and psychological features which is changeable and enable to response to his surroundings. Therefore man is required to fulfill the effectiveness and its values which permit him to build the ÍaÌÉrah. Thus, Bennabi sees that tawjÊh (orientation) is a key to move towards civilization with a strong foundation and a unity of goal.

He believes that man must be generated into three principles namely tawjÊh al- ThaqÉfah (guidance of culture), tawjÊh al-‘Amal (guidance of Action) and tawjih ra’s al-MÉl (guidance of Capital). For him, al- ThaqÉfah (culture) is the environment that frames the individual’s personality and its characteristics. Giving an analogy, he identifies culture with the blood in the body of the society, for culture nourishes the society’s civilization, carries the ‘elite’ ideas as well as the ‘common’ ones. In this part, Bennabi stresses the role of religion in such culture as a prerequisite to the rise of any civilization.

Meanwhile al-‘Amal, is a guidance of the efforts of the whole social grouping to one direction. For him it is the action itself that traces the fate of things in the social framework. Ra’s al-MÉl (Capital), is judged by its quality and not by its quantity; the main thing is to make sure that every piece of money is moving along while creating a dynamic action. For the task is not to accumulate wealth but to socially activate the fund, balancing the interest of both the individual and the society.

Regarding the soil, Bennabi does not talk about nature and the particularities of the soil but he gives attention on its social value. In terms of time, it does not refer to the age of the individual but it has a social importance by contributing in the build-up of the active thoughts. He comments that the Muslim world lacks the true understanding of time, namely the valuable use of time in constructing active thoughts, meanings and things.

Since the elements of civilization consist of man, soil, and time, he explicitly points out to the necessity to adopt the same procedure as that of laboratory analysis by taking not the whole matter to the laboratory but simply a sample of it. It is essential to take attention that Bennabi puts religion (Islam) as the foundation of these three elements.

Bennabi contends that historical events are simply a reaction to the interaction of the three realms; (1) realm of ideas, (2) realm of persons, (3) realm of objects or things. The interaction of these three realms is what leads to historical movement. A society is defined as being developed when a healthy relationship is established between these three realms. However, when this relationship is shaken, the ties relating these realms become loose and they all fail to fulfill the collective work in an effective way. As a result, it leads to failure.

Bennabi divides societies into two kinds: the natural society and the historical society. The natural society is a static society like that of ants, bees, the African society before colonialism and the Arab society before the rise of Islam. The historical society (al-MujtamaÑ al-TÉrÊkhÊ), however, is the one that appears in some particular initial situation but later it starts to develop its initial characteristics toward advancement. In its development, this society undergoes three stages that are: (1) a stage before development, (2) a stage of development, (3) a stage after development. Bennabi identifies these three stages to those of the human being. For him, a civilization undergoes three stages similar to those of a child.

In a nutshell, Bennabi has greatly contributed towards the human capital development (al-ÍaÌÉrah). Bennabi’s message, in sum, is that if the Muslim ummah to make history and play its universal role it is entitled to play. It must engage all its intellectual capacity in a fundamental reexamination of its culture in proper manner for the sake of Islam and its civilization.

* this article actually taken from the conclusion of my brief assignment of "Malek Bennabi's thought on civilization".