Dawr al-Muslim wa Risalatuhu fi al-Thulth al-Akhir min al-Qarn al-Ishrin

Dawr al-Muslim wa Risalatuhu fi al-Thulth al-Akhir min al-Qarn al-Ishrin (The Role and Mission of the Muslim in the Final Third of the Twentieth Century) is a civilizational treatise by the Algerian intellectual Malik bin Nabi (d. 1393 AH / 1973 CE), examining the historical imperatives and spiritual responsibilities facing the Muslim world in the late twentieth century Dawr al-Muslim wa Risalat…+1.

Background and Structure

The work comprises the text of two lectures delivered by Bennabi in Damascus in 1392 AH / 1972 CE shortly before his return to Algeria Dawr al-Muslim wa Risalat…+1:

• The first lecture, titled Dawr al-Muslim fi al-Thulth al-Akhir min al-Qarn al-Ishrin ("The Role of the Muslim in the Final Third of the Twentieth Century"), was delivered at the Jurists' Association (Rabitat al-Huquqiyyin) on 23 Safar 1392 AH / 28 March 1972 CE Dawr al-Muslim wa Risalat…+1.
• The second lecture, titled Risalat al-Muslim fi al-Thulth al-Akhir min al-Qarn al-Ishrin ("The Mission of the Muslim in the Final Third of the Twentieth Century"), was delivered at al-Murabit Mosque on 19 Rabi' al-Thani 1392 AH / 22 May 1972 CE as a direct continuation and expansion of the themes introduced in the first talk Dawr al-Muslim wa Risalat…+1.

The collection was published as a unified book by Dar al-Fikr in Damascus and Algiers, with a first edition appearing in 1412 AH / 1991 CE Dawr al-Muslim wa Risalat….

Themes and Arguments

Bennabi characterizes the final third of the twentieth century as an exceptional juncture in human history, likening it to a river reaching its mouth after absorbing all major tributaries Dawr al-Muslim wa Risalat…. He identifies two global civilizational axes: the dominant "Washington–Moscow axis", representing material power and technological achievement, and the "Tangier–Jakarta axis", representing the Muslim world Dawr al-Muslim wa Risalat…+1.

In his analysis of modern Western civilization, Bennabi argues that despite its scientific discoveries, it has depleted its inherited cultural and existential justifications (musawwigat) and lost the spiritual anchor that connects human existence to God Dawr al-Muslim wa Risalat…+1. He views literary and philosophical currents such as existentialism as psychological manifestations of this underlying void Dawr al-Muslim wa Risalat….

Against this crisis, Bennabi grounds the global role of Muslims in the Quranic mandate of being witnesses over humanity: وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا ("And thus We have made you a median community that you will be witnesses over the people and the Messenger will be a witness over you") Dawr al-Muslim wa Risalat…. To fulfill this witness, he stresses that Muslims must first overcome their own internal lethargy and negligence of foundational Islamic virtues—such as knowledge, dignity, and moral integrity Dawr al-Muslim wa Risalat…. Furthermore, he emphasizes that the Muslim message must meet the dual conditions of internal conviction and persuasive efficacy (shurut al-iqtina' wa-al-iqna'), adapting to the critical and empirical demands of contemporary thought to effectively address both doubting Muslim youth and a searching global audience Dawr al-Muslim wa Risalat…+1.