{"id":393,"date":"2023-07-29T13:26:34","date_gmt":"2023-07-29T13:26:34","guid":{"rendered":"https:\/\/wordpressf.goigi.biz\/arab\/?p=393"},"modified":"2023-07-29T13:26:34","modified_gmt":"2023-07-29T13:26:34","slug":"dialogue-with-the-great-arab-thinker-muhammad-abed-al-jabri","status":"publish","type":"post","link":"https:\/\/wordpressf.goigi.biz\/arab\/dialogue-with-the-great-arab-thinker-muhammad-abed-al-jabri\/","title":{"rendered":"DIALOGUE WITH THE GREAT ARAB THINKER MUHAMMAD ABED AL-JABRI"},"content":{"rendered":"\n

ON THE OCCASION OF THE SEVENTH ANNIVERSARY OF THE DEPARTURE OF THE GREAT ARAB THINKER<\/h5>\n\n\n\n
MUHAMMAD ABED AL-JABRI<\/h5>\n\n\n\n
WE ARE PUBLISHING THE DIALOGUE THAT TOOK PLACE BETWEEN HIM AND THE ARAB THINKER, DR<\/h5>\n\n\n\n

ALADDIN AL-ARAJI<\/h2>\n\n\n\n

<\/h4>\n\n\n
\n
\"Dr.<\/figure>\n<\/div>\n\n\n

EXCERPTS FROM AL-JABRI’S SAYINGS IN THIS INTERVIEW<\/em> :<\/h1>\n\n\n\n

ISRAEL WILL END AFTER FIVE DECADES.<\/h2>\n\n\n\n

THE ARAB WORLD IS DOING WELL, AND WILL SOON CATCH UP WITH THE WEST.<\/h2>\n\n\n\n

THE ARABS WILL ACHIEVE THEIR DESIRED UNITY AS SOON AS THE ARAB COUNTRIES ARE \u201cSATIATED\u201d FROM THEIR NARROW DIAGONAL.<\/h2>\n\n\n\n

LITTLE HAS CHANGED IN THE ARAB WORLD SINCE THE MIDDLE AGES EXCEPT AWARENESS.<\/h2>\n\n\n\n

THE WEST IS THE ONE WHO SPOILED IN THE PAST THE PROJECT OF LIBERAL REFORM, WHICH HE IS CALLING FOR TODAY, IN THE ARAB COUNTRIES.<\/h2>\n\n\n\n

I DO NOT FEAR FOR THE COLLAPSE OF THE ARAB WORLD, BECAUSE THE DISTANCE BETWEEN IT AND COLLAPSE IS NOT FAR. AS FOR THE REAL COLLAPSE, IT IS THE ONE THAT MAY FOLLOW THE WEST, BECAUSE IT IS VERY ADVANCED AND VERY SOPHISTICATED, AND THEREFORE ITS COLLAPSE WILL HAVE A GREAT REPERCUSSION.<\/h2>\n\n\n\n

OUR RELATIONSHIP WITH THE OTHER IS THE RELATIONSHIP OF THE SLAVE TO THE MASTER.<\/h2>\n\n\n\n

– TAKE WISDOM FROM THE MOUTHS OF FOOLS: EUROPE WAS SHOCKED BY THE WORDS OF \u201cAHMADINEJAD\u201d: GIVE THE JEWS A STATE IN EUROPE, IF YOU WANT TO ATONE FOR YOUR SINS.<\/h2>\n\n\n\n

YES, THE ARABS OF THE GULF STILL MAINTAIN THEIR PRIMITIVENESS. THEY ARE MERCHANTS, NOT MAKERS.<\/h2>\n\n\n\n

THIS \u201cARAB NATIONAL CONFERENCE\u201d IS SIMILAR TO THE ZIONIST JEWISH CONFERENCE, WHICH WAS ESTABLISHED IN \u201cBASEL\u201d MORE THAN A CENTURY AGO (IN 1898). THIS LAST CONFERENCE CALLED FOR THE ESTABLISHMENT OF A JEWISH STATE ON THE LAND OF PALESTINE, AND RELATIVELY ACHIEVED SOME OF ITS GOALS, AND THE ARAB NATIONAL CONFERENCE MAY ACHIEVE ITS GOALS IN ACHIEVING ARAB UNITY AFTER A PERIOD THAT MAY TAKE A CENTURY HAS PASSED…<\/h2>\n\n\n\n

– NEVER IN HUMAN HISTORY HAS THE RESISTANCE TO EXTERNAL AGGRESSION REACHED THIS FORM OF SACRIFICE AND REDEMPTION, SO THAT MAN HIMSELF TURNS INTO A HUMAN BOMB.<\/h2>\n\n\n\n

I SAID YEARS AGO THAT ISRAEL WOULD FAIL TO ACHIEVE ITS DREAM OF ESTABLISHING ITS STATE ON THE LANDS EXTENDING FROM THE NILE TO THE EUPHRATES, AFTER TEN YEARS, AND THIS IS WHAT HAS ACTUALLY HAPPENED NOW. ISRAEL IS INCAPABLE OF ACHIEVING THE MOST BASIC REQUIREMENTS OF ITS EXISTENCE REPRESENTED BY ITS SECURITY.<\/h2>\n\n\n\n

WE MUST NOT GLOAT ABOUT THE FALL OF THE WEST AND WESTERN CIVILIZATION. THERE ARE MANY WHO WISH FOR THIS AND TURN THE WISH INTO A PREDICTION, BUT INTO REALITY.<\/h2>\n\n\n\n

\u2013 . WE CAN ACHIEVE REVOLUTION TODAY BY HAVING SCIENCE AND KNOWLEDGE. AND THE INDICATIONS THAT WE ARE BEGINNING TO GO DOWN THIS PATH ARE CLEAR, YOU DO NOT NEED TO WORK THE MIND IN ORDER TO HIGHLIGHT THEM.<\/h2>\n\n\n\n

HISTORY IS SOMETIMES MADE BY FOOLS LIKE BUSH AND THE NEOCONSERVATIVES.<\/h2>\n\n\n\n

INTRODUCTION<\/h2>\n\n\n\n

If the conversation between friends and loved ones is described as an \u201cimportant conversation,\u201d and we mean by it an interesting conversation, rather than an actual \u201ccontentment,\u201d that is, \u201csorrows,\u201d my conversation with Al-Jabri was much more than that. Perhaps the closest thing that can be described is that it was a conversation with emotions, arts, eyes, sensitive ears, and thought thirsting for understanding and understanding, on the one hand, and a stream of flowing thought and careful analysis on the other side. The writer of these lines did not meet Al-Jabri as a journalist or broadcaster who would ask him predetermined questions and write his answers and convey them to his audience. As he approached the fall of his life, in the eighties of the last century, Al-Jabri discovered, so he was keen to follow his works with great interest and critical awareness, but rather he became considered one of the most important Arab thinkers who deserve attention, study and understanding. Especially because he may be considered the first Arab thinker to address the issue of our civilizational backwardness by addressing the \u201cArab mind\u201d itself. He criticized this mind in his famous quartet, \u201cThe Criticism of the Arab Mind,\u201d which consists of four volumes, after he enriched the Arab library with nearly thirty books. Thus, the writer of these lines was keen to consider this thinker as one of his most important basic references when he wrote his latest book, the second edition of which was recently published under the title \u201cThe Active Mind, the Passive Mind, and the Crisis of Civilizational Development in the Arab World; The Arab Nation Between Renaissance and Extinction.\u201d Note that some of the ideas and theories contained in this book do not necessarily agree with the theories of Al-Jabri, but rather may intersect and contradict them, and may complement and amend them sometimes. Thus, the writer of these lines was keen to consider this thinker as one of his most important basic references when he wrote his latest book, the second edition of which was recently published under the title \u201cThe Active Mind, the Passive Mind, and the Crisis of Civilizational Development in the Arab World; The Arab Nation Between Renaissance and Extinction.\u201d Note that some of the ideas and theories contained in this book do not necessarily agree with the theories of Al-Jabri, but rather may intersect and contradict them, and may complement and amend them sometimes. Thus, the writer of these lines was keen to consider this thinker as one of his most important basic references when he wrote his latest book, the second edition of which was recently published under the title \u201cThe Active Mind, the Passive Mind, and the Crisis of Civilizational Development in the Arab World; The Arab Nation Between Renaissance and Extinction.\u201d Note that some of the ideas and theories contained in this book do not necessarily agree with the theories of Al-Jabri, but rather may intersect and contradict them, and may complement and amend them sometimes.<\/p>\n\n\n\n

 In this book, the author notes, among many other things, that the thinker Al-Jabri drew attention to a noteworthy point that the Arab writers and thinkers who preceded him dealt with the various reasons for our failure to achieve our renaissance, including economic, social and educational ones, but one field that no one touched on. One of them, seriously and strictly, is the field of \u201cthe Arab mind itself\u201d (Contemporary Arab Discourse, 4th Edition, p.8). If the criticism tool and the measuring ruler were idle or broken, for one reason or another, then the results of scrutiny and diagnosis must be incomplete or failed. Therefore, they failed to achieve the desired renaissance.<\/p>\n\n\n\n

     From this point of view, the writer of these lines was keen not only to follow the writings of Al-Jabri with scrutiny and diligence, but also took a closer look at all the writings of his critics, \u201ccritics\u201d and attackers. While he respects some of this money (collecting criticism), and regardless now of the importance of some others, whether they are just or unfair, this huge amount of articles and writings that were issued criticizing his works, positively or negatively, may indicate, among other things, that The large number of sensitive, even tense, nerves that Al-Jabri touched or touched, on the one hand, or perhaps it constituted a sign of health or fertility, still lurking in Arab thought. \/ 5\/2006, under the title \u201con the occasion of the publication of the book \u201cHeritage and Renaissance, Readings in the Works of Al-Jabri\u201d).<\/p>\n\n\n\n

Based on this intimate intellectual companionship, which spans more than two decades, I was very pleased with the invitation I received from the honorable brother, Professor Maan Bashour, Secretary General of the Arab National Congress, to attend the seventeenth session of the conference (5-8\/5\/2006), especially because it was held in the house Al-Bayda, the city in which the thinker Al-Jabri resides, whom I was eager to meet, especially since he is a member of this conference. On this occasion, I must extend my sincere thanks to our venerable thinker for dedicating this long time to meeting me in private, despite his lack of time and his critical personal circumstances, while he apologized, for this reason, from undertaking any activity dedicated to the conference, including giving a lecture, just like the previous time. The conference was held in Rabat (1997). I also sincerely thank and appreciate the efforts made by our mutual friend, the esteemed Professor Abd al-Qadir al-Hadari, who is credited with arranging these two meetings (the first on 5\/5 and the second on 7\/5\/2006).<\/p>\n\n\n\n

                                         *         *        *<\/p>\n\n\n\n

In this text, I will denote Professor Al-Jabri with the letter \u201cJ\u201d, and the author of these lines with the letter \u201cA\u201d. Note that I will refer to some of the few points that I expanded a bit on explaining in this text, for clarification to the reader, or I put them in brackets. Note that many of the points raised by the thinker Al-Jabri need clarification and commentary or a response and criticism, and these are matters that I deliberately refrained from doing in this meeting, due to the limited time, and my keenness to invest it to the maximum extent possible to take from our professor Al-Jabri as much thought and opinion as possible. , while reserving my rights to comment and criticism, which I may be able to do on other occasions.<\/p>\n\n\n\n

The most important thing in the meeting<\/p>\n\n\n\n

I had directed a specific question to Dr. Al-Jabri, in a previous brief session, which took place on the sidelines of the opening session of the Arab National Conference in Casablanca, Morocco on 5\/5\/2006. The question focuses on anticipating the future of the Arab nation and its destiny, if we take into account the current deteriorating conditions (at that time) on the level of tangible and lived reality, and in light of what was mentioned, on the level of historical theorization, by the well-known British historian and thinker Arnold J. Toynbee, in his The context of his analysis and classification of civilizations, in his encyclopedic book \u201cStudy of History\u201d (13 volumes), which he limited to twenty-one civilizations, 14 of which became extinct, and now six civilizations remain on their way to extinction, including the Islamic civilization, including the Arab one, of course. . .!!<\/p>\n\n\n\n

At the beginning of the second session, which was held on May 7, 2006, I re-presented the same topic, explaining by saying: (I repeat that Alef means Al-Araji, and C means Al-Jabri).<\/p>\n\n\n\n

A – In our first meeting, which was short and impromptu, to a large extent, when I asked you about your foreseeing the fate of this afflicted nation, and I say afflicted not only by the other, but afflicted by its people as well, I understood from your answer, that answer that I considered insufficient, at the time, You were an optimist, at least more than me, if I understand correctly. Please explain your point of view more on this serious issue.<\/p>\n\n\n\n

C- When a person faces reality, and I am here as a researcher in the first place – a researcher related to the history of thought and political developments – he must conclude that starting from this angle makes optimism and pessimism meaningless. What makes us imprisoned in this duality is the influence of the media, which puts heavy pressure on us and provides us with an abundance of details, thus obstructing thought. When we hear, for example, about the Deir Yassin catastrophe, we are facing an event that happened and ended, a relatively long time ago, but when we hear today about the events that are taking place in Iraq or in Palestine and we see and live them, the picture takes from us a large amount of awareness and conscience, leaving no room for thought. . The world today is surrounded and wrapped in a blanket that is reflected in this media. Therefore, we must take into account this amplification resulting from these media.<\/p>\n\n\n\n

Yes, our conditions in the Arab world are bad, there is no doubt about that, but they are not worse than many countries in Africa. In the recent past, we used to hear about Ghana, which was ruled by Nkrumah, which was associated with dreams and desire to get out of underdevelopment and catch up with civilization, as we hear about the country of Sikotori. And I remember that the first liberation movement in the world that I heard and affected me was the \u201cMaomao\u201d movement, and the echo of this name is still echoed in my ears today on the BBC waves in the late fifties. This movement for us was the Vietnam of its time. But now look at the home of this movement, Kenya, it’s not where it should have been, compared to the movement that started during the liberation period. Also, what can we say about Asia itself and the Soviet Union; This revolution that came to change history. Seventy years and it is the second pole in the whole world, overnight the situation has changed one hundred percent. There is no comparison, then, between the setback that happened to us in the past years and what happened to the Soviets. Rather, more than that, in the late fifties and sixties, we had a group of models at the level of thought and movement, such as Mao Zedong in China and Tito in Yugoslavia, and the latter was a model and an example? Where is today’s Yugoslavia from yesterday’s Yugoslavia? For us, we had Gamal Abdel Nasser, Sukarno, and Ben Bella… But history is like this, it is impossible for it to be a straight line. History, as expressed by the great philosophers, follows a spiral spiral line. This is history. History, as expressed by the great philosophers, follows a spiral spiral line. This is history. History, as expressed by the great philosophers, follows a spiral spiral line. This is history.<\/p>\n\n\n\n

But here we must stop at a basic issue, which is that slogans are one thing and reality is another. I lived in Syria during the brilliant years, during the days of unity and Abdel Nasser’s visit, but the real situation in Syria at that time, not the situation of dreams or the media, the situation of the people distinguished by many problems and obstacles, is no different from what it is now. In Morocco, we notice the same thing, as we now see urbanization and progress at the level of appearances, compared to what it was in the fifties, but the Moroccan people are in the desert, and their situation is the same, as it was hundreds of years ago. By moving to the desert, we move to the Middle Ages, and this is the matter of the entire Arab world. Our evidence is that the wooden plow is still used today in all parts of this country. So what changed?<\/p>\n\n\n\n

A- This is the point of my question to you, what has changed?\u201d I mean, when I asked you about the future of our nation and its destiny, I took into account that nothing has changed. And while the world, on the other hand, is changing at a tremendous speed, you see us still living in the Middle Ages or before, in almost everything, as you say now, except for superficial appearances such as buildings and the use of modern civilized means as consumers and not as producers or creators.<\/p>\n\n\n\n

A- What has changed and is changing is awareness, which is that we live the issue at the level of awareness, whether in the stage of dreams or in the stage of pain! Consciousness, however, is a changing sentiment and an unstable measure, and it does not represent the truth. Truth is one thing and consciousness is another. So there must be a mental observation of comparison and monitoring. Imagine Iraq as it is today, with no electricity or water, yet there is a preoccupation with intellectual issues, and I personally receive emails daily that include questions and requests for my articles and books, and news about university theses about my books, and this preoccupation affects all sides, including Kurdistan, and this is a positive sign that is not deny.<\/p>\n\n\n\n

    \n
  • The issue that bothers me and that I think we have to confront and address is this cultural gap that exists between us and the other, which is increasing at every moment. If we assume, for the sake of argument, that we are advancing, then the speed of our progress does not exceed the speed of the path of the beast, while the \u201cother\u201d advances at the speed of the plane or more. This gap is increasing in breadth and depth as time progresses, and multiplies as history progresses, which leads to an increase in the control of the other over the capabilities of the Arab nation and its control over its resources, and thus over its entity and even its existence, as is actually happening today in the various fields of relations with it. Even if we advanced this little amount that you mentioned, we will not be able to catch up with Western civilization, that is, this gap will remain, but will multiply over time, which resulted in these successive calamities that afflicted the Arab world, and may lead to more terrible calamities in the future.<\/li>\n<\/ul>\n\n\n\n

     A- It is not necessary for a person to read things in this way. Psychologists talk about feeling, and feeling is always a sense of difference, and exaggerating this feeling we must refer to it for two reasons: the first is that the West spent more than three hundred years in religious and national wars, while our renaissance began at most at the beginning of the nineteenth century, and we did not get involved In the renaissance and raised its problems only a hundred years ago. As for the second reason, which is that when the West was fighting, fighting, advancing and building its renaissance, there was no external opponent intervening to thwart or hinder it. As for us, the external opponent must always be summoned, as it is an essential element in the equation. We must therefore not measure things on the same scale because we have a different situation.<\/p>\n\n\n\n

     In Morocco and Egypt, for example: Who spoiled the liberal national project that everyone is calling for now? It is colonialism. The government that existed in the late fifties in Morocco, and the scheme that it laid down between sixty and sixty-four, was supposed to eradicate illiteracy and contribute to giving a strong economic and industrial dynamism… But colonialism intervened and convinced officials at the time that those who call for reform Their goal is not industrialization, but rather their ultimate goal is to create a working class that will carry out the revolution like the one that took place in Russia, and with that system will overthrow! There was almost a cold war. These differences must be taken into account, so that frustration, despair and pessimism do not dominate our visions. The West itself has its own problems, and I noticed when I visited the United States of America that there are more beggars in New York than there are in Casablanca, not to mention the homeless who sleep in the streets, as well as blacks and Hispanics who live in a miserable situation that does not reflect the level of American civilization. Frankly, I do not fear the collapse of the Arab world, because the distance between it and collapse is not far. As for the real collapse, it is the one that may follow the West, because it is very advanced and very sophisticated, and therefore its collapse will have a great repercussion.<\/p>\n\n\n\n

    A- Do you imagine, then, that there are signs and indications of the decline of Western civilization (referring to the theory of Oswald Spengler in his book \u201cThe Decline of the West\u201d), and therefore do you think that the West is really on the brink of collapse?<\/p>\n\n\n\n

    A- We must not gloat about the fall of the West! There are many who wish this and turn the wish into a prediction and into reality. In any case, they have their problems, we have ours, and life is a struggle. As for us, there is an ambition to get out of the problems we know, and we have ideas that are looking for someone to achieve them. And when we talk, for example, about the Arab world or the Arab world, we talk about a future project that does not exist. What exists now is Morocco, Algeria, Tunisia, Egypt and Iraq… The Qatari is the existing reality. When all of these countries are saturated with their patriotism and country and are filled with them, then change will take place. I was once asked in a Levantine country why Morocco and Algeria do not unite even though they are geographically close, economically integrated and culturally similar. My answer was that what prevents them from doing so is one factor, which is that the Moroccans have had enough of the state and have a desire to get rid of it, while our brothers in Algeria did not achieve that satisfaction after that. Qatarism is a reality and reality, but it is not a future project, and when each of us will be satisfied with this country and reach concretely that it has exhausted its purposes, then the idea of \u200b\u200bthe Arab world will present itself strongly, and realistic data will impose it. In any case, we must not despair, because our children may achieve what we aspire to, because they are better than us and their circumstances help them. We must not say that we cannot catch up with the West.<\/p>\n\n\n\n

      \n
    • I agree with you that our children will be better than us in this field, but the question is: Do you imagine that our children will catch up with this? I mean to what extent will your children and my children, and even our grandchildren, be able to catch up with this on the level of civilization, and I do not mean the superficial side of civilization, but rather the deep side of civilization, especially intellectual, scientific and technological.<\/li>\n<\/ul>\n\n\n\n

      A- In terms of catching up with civilization, it is easier today than in the past. Because when the student enters the scientific colleges, he studies science as it is now. He is not required to learn about it from its beginnings. He learns about it at its highest levels, as is circulating in the developed world today. He adheres to what science has reached today. In terms of civilization, science and technology, there is no problem with the issue of catching up with the West, because you are not starting from scratch. You are buying technology at its last resort, and its maker needs you just as much as you need it. Thus, the master-slave relationship remains.<\/p>\n\n\n\n

        \n
      • You are here touching on an important issue, which I mentioned on previous occasions, please clarify! When you talk about the relationship between us and the other, as a relationship that matches the slave’s relationship with the master. It is natural and necessary for a servant to serve his master. Is that what you mean?<\/li>\n<\/ul>\n\n\n\n

         A- No, it is not! I mean that there is no master without the existence of a slave, for he is the master of \u201cAli\u201d with my presence \u201cI\u201d. If I go, there is no master. That is, his being a master is conditional on my existence, so if I change some of the conditions of my existence, he will change too. This knowledge, which we will obtain in its final form, will contribute to changing the conditions of our existence and thus will change the other and the existing relationship between us and him. The slaves in Rome, when they revolted, changed the whole world and there was no longer an empire. We can achieve revolution today by having science and knowledge. And the indications that we are beginning to go down this path are clear, you do not need to work the mind in order to highlight them. Arab scientists in many countries are comparable to the great Western scholars, and they have a good reputation in European and American scientific institutes and others.<\/p>\n\n\n\n

        It must be recognized that the world today is different from what it was yesterday. Opportunities on the scientific level have become accessible to all, the issue that does not accept wasting time. It is a matter of developing awareness; That is, people’s view of religion, of the world, of the universe, of the tribe, of the loot… It is precisely in these areas that we must work, and we are required here to do a lot.<\/p>\n\n\n\n

          \n
        • These are really essential things. I proceed from it to refer to some of your writings on the transformation of scientific thought into culture. And for those who do not know what I mean, I say that this means, according to my understanding, that it is not enough to extract scientific or cultural information and save or apply it in laboratories and laboratories, but rather it must be interacted with, digested and represented, so that it becomes part of the personality of the learner or intellectual, and thus transforming it into a part of the prevailing culture in the society. This concept that you raised in some of your writings indicates maturity and depth of thinking. However, the reality indicates the opposite, that is, this science carried by the elite has not yet turned into culture!<\/li>\n\n\n\n
        • It will be transformed little by little, as this science has turned into a culture with our children. My little boy, who studied in America, is culturally different from me. Therefore, we must not link history with our reality and frustrations.<\/li>\n<\/ul>\n\n\n\n

          A- You dealt with, and even drew attention, perhaps for the first time, if I am not mistaken, to what you called \u201cthought\u201d as a tool and not as a content, and your distinction between the two concepts was skillful and accurate. You did this, especially in your first book in the \u201cCritique of the Arab Mind\u201d series, which is \u201cThe Formation of the Arab Mind,\u201d which I considered a basic intellectual book, characterized by great importance, and this is acknowledged by your fiercest critic, George Tarabishi, at the beginning of his acquaintance with your writings, who says: \u201cThe Whoever reads \u201cThe Formation of the Arab Mind,\u201d does not remain the same as it was before it. We are facing a thesis that not only educates, but also changes.\u201d It has already happened to me personally. I consider myself changed after reading this book. He inspired me with many ideas that I considered new. And allow me to say that these ideas may intersect or complement and may even change at times the concepts of reason that you used and the concepts of community development. for example: In your book, you talked about \u201cthe mind as a tool,\u201d but I developed another concept that you called \u201cthe societal mind.\u201d It is not a tool, rather it is a content devoid of instrumentality, but it turns into a tool when it is expressed by the individuals who live in that society and who are subject to it. the societal mind,\u201d mostly unconscious; They express it with their \u201cpassive mind,\u201d which is affected by that societal mind. The other important point that I talked about is related to scholarly culture (by breaking the lam), and it did not talk about popular culture, as it is another specialty, and it may have put it in the second place. But I put this popular culture in the first place, and I see it as more important than the scholarly culture (by breaking it down). Rather, I consider it one of the most important components of the societal mind. This is because I have many examples drawn from our Arab society in general and my Iraqi society in particular, just as you have many of them. for example: Visiting holy shrines or seeking blessings from graves and making vows and sacrifices, and these things have nothing to do with religion, but may approach polytheism, and may go back to the ritual of worshiping the ancestors that was and still is prevalent in primitive societies. (I expanded a bit on explaining some of these points more than what was originally mentioned in order to clarify some terms that are not familiar to the readers).<\/p>\n\n\n\n

          C – Be sure that all existing popular beliefs and practices must have been at an earlier stage a scholarly culture supported by hadiths, fabricated or not, forged or not, this is not important, but they exist. It is also supported by interpretations that are accepted by people despite their fragility. The global culture is the source from which all of this came. All that we see today in the media of crying and slapping, you find hadiths attributed to Jaafar Al-Sadiq, which he attributes to Ali bin Abi Talib. While this thought, whether it wears Shiite, Sufi, or Sunni dress, is, as I showed in \u201cThe Structure of the Arab Mind,\u201d all of it is Hermetic thought. So we need to reveal the true origins of this thought. And when we do this kind of digging and exploration in intellectual structures, we will achieve the desired change that affects the makers of popular culture itself. This popular culture as it emerges today is a backward ideology for the exploitation of the masses by the master, and when we expose the master and reveal that his sovereignty is based on illusions that he also believes in, or is known to be forged, this does not matter, we reveal the foundations that are intended to be left hidden to the general public. This requires a long time, because popular culture is the most difficult thing to change. It is customs and norms that have not been subject to reflection and criticism. When we dig for its roots and reveal them at that time, change will become possible. As for attacking it directly, this is a strategy that may generate a reaction of public opinion based on rejection and questioning of backgrounds that are purely scientific.<\/p>\n\n\n\n

            \n
          • In your book, The Arab Political Mind, you talked about the trinity of tribe, booty, and creed. And I (I) had written a research in which I relied on some of these concepts, in proving my own theory that the Arabs, after the Islamic conquests, moved from the stage of nomadism to the stage of urbanization, and there is a difference between urbanization (i.e., living in cities), and civilization in its prevailing sense today, as you know. This sudden and rapid shift, they did not have a chance to go through the cultivation stage. So they kept preserving the old structures, especially the Bedouin mentality, because they did not pass from the pastoral phase to the agricultural to the industrial one. What do you think? (Because I believe that the stage of agriculture is an important stage for the eradication of Bedouin values). \\<\/li>\n\n\n\n
          • We do not have to go through this division, because it is a division drawn from the European experience. To demand that our history be like this is a kind of demand that all history be a copy of European history.<\/li>\n\n\n\n
          • But you, yourself, confirmed in your writings that the mentality of the tribe and spoils still remain today, and these things are remnants of the nomadic or pastoral mentality! !<\/li>\n\n\n\n
          • There is an important characteristic that must be paid attention to, and Ibn Khaldun noticed it in his time, which is that the Arabs in the island were commanders of armies and when they came to Morocco or other Arab and Islamic countries, they would be few holding the reins of government. And the rest of those who contribute to running with them are residents of the country that was subject to conquest, because as soon as they enter Islam, they have all the rights, and they gradually become everything, unlike the Roman Empire, for example. Those who made the Arab-Islamic civilization are not necessarily Arabs from the peninsula, and this is important because it reveals the extent of openness that was at this stage.<\/li>\n\n\n\n
          • It is remarkable that the Arabs of the Gulf today are going through the same stage that the Arab society went through, after the Arab-Islamic conquests, in the first century of migration, that is, they moved from the stage of nomadism to the stage of \u201ccivilization\u201d (not civilization) without going through the stage of agriculture.<\/li>\n\n\n\n
          • Yes they still looked. And you know what I wrote in the Arab political mind.<\/li>\n<\/ul>\n\n\n\n

            A- This is exactly what I am saying, that is, they remained subject to the Bedouin values \u200b\u200bregarding the values \u200b\u200bof the tribe and the spoils that you mentioned in this book of yours.<\/p>\n\n\n\n

              \n
            • The Arabs of the Gulf cannot develop as manufacturers and producers, rather they can be traders and speculators as they were and as they are today, with the difference that they have also become investors in the modern sense of the word. Here we return to the applicability of the concept of \u201cbooty\u201d to them. We notice that there is a big discrepancy between the group of northern Arab countries, such as Syria, Egypt and Iraq, and the group of Gulf countries. In the first group, experts and specialists are available, while the second group has wealth. This classification is the result of historical circumstances. The desert of the island is not as black as Iraq nor as the banks of the Nile. I believe that the biggest mistake made by the Arab nationalist movement since the 1950s is that it called for the slogan of Arab oil for \u201call\u201d Arabs. The Gulf countries rose up and felt the danger to their interests, so they turned towards Islam, instead of Arab nationalism. Arab nationalism and the Arab countries paid the price for these mistakes. Mistakes happen, but it is important to be aware of them and learn from them.<\/li>\n\n\n\n
            • On the other hand, what is remarkable is that the number of universities in Arab countries in the fifties did not exceed the number of fingers on one hand. Today, the number of these universities has become approximately 250 (now, in 2017, it has become 500). About 14 million semi-educated people graduated, but this army Jars of graduates did not provide the Arab world with anything that could help it revive its renaissance, leading to deliverance from underdevelopment and march towards civilization. Rather, the situation has worsened over the past five centuries. Likewise, this large number of graduates did not present to the world any scientific, technological or intellectual production that would benefit all mankind.<\/li>\n<\/ul>\n\n\n\n

              C – Production does not exist because the means of production do not exist, and here we must evoke Western oppression and what it did to prevent this from happening. We remember very well that in the fifties and sixties there was an absolute prohibition of technology on the entire Third World, including the Arab world, and even if they gave something, they gave an institution with the key so that no scientific data would leak out to one of these countries, and therefore we must know that there are harsh conditions that are not easy .<\/p>\n\n\n\n

                \n
              • As if I feel, or understand, that you place the blame for this backwardness from which we suffer more on the other than on us as a people who failed to achieve their renaissance, which led to our arrival in this tragic situation in various parts of the Arab world, especially in Palestine and Iraq, at a time Other Asian countries, which were suffering from underdevelopment more than their counterparts in the Arab world, rose to it four decades ago, bearing in mind that all Asian tiger countries do not have any significant natural resources.<\/li>\n\n\n\n
              • Of course, the role of the other cannot be denied in obstructing our path. Here I do not blame the other out of a desire to justify oneself, but we cannot deny the role of colonialism and the principles on which it was based and the wealth that it plundered for many years, which it used as a means to solve the problems that were before it. Karl Marx’s predictions were scientific, as he argued that the contradictions of capitalism would lead to a kind of explosion in Europe, and this did not happen, why? Because Europe took the money from the colonies and solved the problems of the workers there, by giving them their rights. Here again, the duality of master and slave emerges, and the latter who colonized us left a part of civilization, which we imitated on several levels, the most prominent of which was thought. Some studied in France and others in England, so there were outlets through which we were able to enter, things they did not expect, and this is what Hegel called the cunning of history. In Morocco, for example, those who studied in France and were trained by Europeans, i.e. the pioneers who entered European universities and became associated with European thought early on, were the national forces that resisted colonialism and later negotiated with it to achieve the expulsion of the occupier from our homelands. This is the same thing that happened in Egypt, Syria, Tunisia, Algeria and other Arab countries. We must not forget, as I said previously, that Europe spent three hundred years achieving its renaissance without another inhibitor, while the problem for us is the presence of this other who sees that it is in his interest to remain as we are. The case of the Soviet Union is a good example of the role a disincentive can play. The fall of the Soviet Union, in addition to the internal factors that cannot be dropped during the analysis process, is also due to the external factors represented in the blockade that was imposed on it and the planning by an entire camp that includes many countries, and I think that this example is sufficient to clarify what I mean by the term disincentive.<\/li>\n\n\n\n
              • The presence of Israel as a dagger inserted into the body of the Arab world has led, and will lead on a larger scale, to a catastrophe in terms of the future and destiny of this nation. In the best case scenario, if Israel would be so kind and kind as to grant the Palestinians a quarter or half of a semi-rigged, besieged and dismembered state, and it would control all its movements and inhabitants, and the Palestinian people would be forced to agree to that, because the alternative is what is happening to them today of the horrors of killing, displacement, starvation and oppression. In this case, normalization will happen with the rest of the henchmen of the hasty Arab regimes, who are eager to deal with Israel at any cost. Thus, Israel controls the capabilities and destiny of the Arab nation, because it has the most important cards of the game: science, technology, thought and the developed economy, especially because it will benefit from natural resources, especially oil, and human resources, including the cheap labor force, which exists in some Arab countries, whose unemployment rate exceeds 20 percent, and selling its goods on the Arab market, which has a population of 350 million. Rather, it may attract distinguished Arab minds, who may succumb to the temptations of money and privileges that their countries do not provide them with. Thus, the Israeli economy explodes and thrives at the expense of the Arabs, who will get the crumbs.<\/li>\n\n\n\n
              • This situation is expected according to the current political data? But we do not have the right to judge what will happen in the next forty years by the game that is being played now.<\/li>\n<\/ul>\n\n\n\n

                A- On what do you base your outlook on the future?<\/p>\n\n\n\n

                  A- I gave a lecture two decades ago or more in which I said that I bet that the State of Israel will disappear after fifty years.<\/p>\n\n\n\n

                  \n
                • But Muhammad Hassanein Heikal says the exact opposite.<\/li>\n<\/ul>\n\n\n\n

                  A- That’s his opinion. As for me, I believe that Israel will end after fifty years. I had given the Israeli project, which aspired to extend the state from the Nile to the Euphrates, ten years, and you notice that it no longer exists now.<\/p>\n\n\n\n

                    \n
                  • God hears from your mouth, as we say in Iraq, but I am not that optimistic.<\/li>\n\n\n\n
                  • I hope that we note that the view of history and the future should not be based on the current political realities, such as negotiations, normalization, and others. Rather, I expect the Arab National Conference to be a copy of the Zionist Conference that was held in Basel in 1898. In that conference, the Zionist movement was established. I liken the Zionist movement to the Arab nationalist movement. Although the Jews used all their energies, including their knowledge and intelligence, and their control over the West economically, media and scientifically, and their exploitation of religious factors and the event of the Holocaust (the Holocaust). With more than a hundred years since the establishment of this movement, Israel is still a question mark. It has failed to achieve its security and did not achieve its dream, as it built the separation wall around it, and there is nothing left for it but the sea.<\/li>\n\n\n\n
                  • I wish I could dream as you dream, my good sir, but I disagree with you. This is because my dreams are based on a scientific basis and on a realistic basis. Because it is impossible to anticipate the future without looking at the past and the present because the present is an extension of the past and the future is an extension of the present. Israel has, for example, only seven universities, and yet it opens great conquests in the world of thought, knowledge and technology, which enriches and fuels the Israeli industry, and even benefits the world. While 250 Arab universities and 14 million graduates did not provide anything significant to the Arab world. (See: Antoine Zahlan, especially in his book \u201cThe Arabs and the Challenges of Science and Technology, Progress Without Change,\u201d especially p. 28, and in his valuable research \u201cIsraeli Economic Potential,\u201d in the seminar Held by the \u201cCenter for Arab Unity Studies\u201d, on \u201cThe Arabs and Confronting Israel, Future Possibilities\u201d, and in many of his researches published in the \u201cArab Future\u201d magazine).<\/li>\n\n\n\n
                  • I am not talking about Israel with its flag and bombs, but rather Israel as a political project. As a state and as a political project, it has reached its end and cannot continue.<\/li>\n\n\n\n
                  • But it is part of the West, but rather the West itself.<\/li>\n<\/ul>\n\n\n\n

                    A- And the West itself has reached the point of the question: Where to?<\/p>\n\n\n\n

                      \n
                    • My question then: Do you believe that the West is heading towards the abyss?<\/li>\n\n\n\n
                    • Yes, either the cliff or reconfigure. Note that history is sometimes made by fools, including Bush and the neoconservatives. The stage of foolishness has passed, and another stage may come. Note that Israel has become heavy on many circles in America and Europe, and sympathy for it is no longer real. Rather, anti-Israel movements appeared in some European countries, especially Germany and France, which means that the patience of the West has run out. We notice that Iranian President Ahmadinejad mentioned the word of truth, in the midst of foolish words, when he said: \u201cIf the Europeans still bear the complex of guilt towards the Jews, let them welcome them into their lands and give them a state.\u201d When the Europeans heard this word, their memory, as well as their minds and consciences, were shaken.<\/li>\n\n\n\n
                    • But I start my words from a reality that exists today, which is that the Arabs today have become submissive to the other, rather they have become humiliated and submissive, commanding them to comply!!<\/li>\n\n\n\n
                    • No, I do not agree with you on that, but there is violent resistance, as there are those who are martyred every day in order to expel the foreigner, especially in Iraq and Palestine. Never in history has there been such resistance in which a person turned into a bomb. The other can’t be reckoned with. It is not important that this is under the cover of Islam or something else.<\/li>\n\n\n\n
                    • Even if I agree with you that there is promising resistance, but I see that things may get worse if this resistance managed to expel the occupier, or to seize the reins of government. And my question to you is: If we assume that this Iraqi resistance has succeeded in expelling the occupier, what will happen in Iraq in the aftermath? By that, I do not mean, God forbid, support for the occupation. Rather, I want to say that we keep choosing between two evils, the better of which is bitter, or like seeking refuge from Ramadan in the fire.<\/li>\n\n\n\n
                    • I agree with my friend, Dr. Khairuddin Haseeb, who told me yesterday that he lived through the civil war in Lebanon, which has passed and Lebanon has become something else, and Iraq will become something else even if a civil war occurs. Why not!!<\/li>\n<\/ul>\n\n\n\n

                      And when my friend Professor Al-Hadari alerted me that the time allotted for the dialogue had come, I commented:<\/p>\n\n\n\n

                      A- Although I have a lot of other questions, I will suffice with this amount, bearing in mind that many of your writings deserve clarification and comment, especially since I am still reading some chapters of them, although I have already read them dozens of times!!<\/p>\n\n\n\n

                      A- It’s okay for you!! Ibn Sina read some of Aristotle’s books forty times!<\/p>\n\n\n\n

                      And with this phrase, which includes an analogy with the difference, and may involve a double compliment, which the thinker Al-Jabri may deserve, and the author of these lines does not deserve, we concluded this exciting and enriching meeting.<\/p>\n\n\n\n

                             (Note: There is no doubt that the reader has noticed my disagreement with Al-Jabri in several places, including that I oppose him in the fate of Israel after fifty years.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      ON THE OCCASION OF THE SEVENTH ANNIVERSARY OF THE DEPARTURE OF THE GREAT ARAB THINKER MUHAMMAD ABED AL-JABRI WE ARE PUBLISHING THE DIALOGUE THAT TOOK PLACE BETWEEN HIM AND THE ARAB THINKER, DR ALADDIN AL-ARAJI EXCERPTS FROM AL-JABRI’S SAYINGS IN THIS INTERVIEW : ISRAEL WILL END AFTER FIVE DECADES. THE ARAB WORLD IS DOING WELL, AND […]<\/p>\n","protected":false},"author":1,"featured_media":160,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"pgc_sgb_lightbox_settings":"","footnotes":""},"categories":[1],"tags":[],"class_list":["post-393","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-uncategorized"],"_links":{"self":[{"href":"https:\/\/wordpressf.goigi.biz\/arab\/wp-json\/wp\/v2\/posts\/393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/wordpressf.goigi.biz\/arab\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/wordpressf.goigi.biz\/arab\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/wordpressf.goigi.biz\/arab\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/wordpressf.goigi.biz\/arab\/wp-json\/wp\/v2\/comments?post=393"}],"version-history":[{"count":1,"href":"https:\/\/wordpressf.goigi.biz\/arab\/wp-json\/wp\/v2\/posts\/393\/revisions"}],"predecessor-version":[{"id":394,"href":"https:\/\/wordpressf.goigi.biz\/arab\/wp-json\/wp\/v2\/posts\/393\/revisions\/394"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/wordpressf.goigi.biz\/arab\/wp-json\/wp\/v2\/media\/160"}],"wp:attachment":[{"href":"https:\/\/wordpressf.goigi.biz\/arab\/wp-json\/wp\/v2\/media?parent=393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/wordpressf.goigi.biz\/arab\/wp-json\/wp\/v2\/categories?post=393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/wordpressf.goigi.biz\/arab\/wp-json\/wp\/v2\/tags?post=393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}