The thinker Abu Yarub Al Marzouqi to Al Jazeera Net: Corona gave humanity a lesson in humility and will push the people to revolution 

• I do not comment on events behind which I do not see a philosophical connotation related to either the philosophy of religion or the philosophy of history.
• I am satisfied with trying to understand the course of human thought and the status of the stage in which the thought was spoken by the Qur’an, because Arabic has become a universal language of science, philosophy and religion.
• What they call the collection of western thought is closer to the "Rubavakia" trade, and is not a living thought.
• Just as the spring began from Morocco (Tunisia), the defeat of the counter-revolution also began from Morocco (Libya).
• Neither philosophy is its periphery nor religion is superstitious.
• Muslims need to understand the Qur’an and not limit it to Islamic ritualism formally.

In a private interview with Al-Jazeera Net, the Tunisian academic and thinker Mohammed Al-Habib Al-Marzouqi (Abu Yaarab) spoke about the reason for his constant commentary on daily events, his interest in Ibn Taymiyyah and Ibn Khaldoun, and the most important reasons for his participation in some works with a few thinkers, despite his intellectual differences with them, and explained the reason for his criticism Ibn Rushd and Al-Ghazali explained his vision of the world after the Corona pandemic.

The following is the text of the interview:

• Abu Yarub al-Marzouki, a philosopher "walks in the city" and raises controversy, and he does not stop fighting intellectual, philosophical and political battles, in Tunisia and abroad, why does he not content himself with his philosophical view, engage in daily politics, and comment on events continuously? 

In fact, I often walk in the countryside and not in the city, as I am the son of the countryside in the desert of Bizerte, but I am really controversial with my intellectual and contractual options and my philosophical attempts that refuse to run after fashion such as "Robavica" sellers of waste of Western thought, although my training is primarily Western from Greek thought To the thought of modernity.

As for why I am not satisfied with philosophy, the matter is not my personal “fault”. Philosophy inserts its nose in everything, especially in daily and transcendent politics on a daily basis, and the evidence of what I claim may be the last element of the question: Almost daily comment on events, and it is known that I - somehow - I still have some of the worry that used to say that the prayer of our time is reading newspapers every morning, and today I may add a follow-up of social communication that - if we exclude the handicap of flies - represents the pulse of the street and the ideal way to communicate with young people, without costing them to see what I write buy Books whose publishing goes to publishers without authors.

But I do not comment on the events behind which I do not see a philosophical connotation related to either the philosophy of religion or the philosophy of history, which are my first and last concerns.

• Why does a Sorbonne-certified academic interested in Greek and German philosophy, Ibn Taymiyyah and Ibn Khaldun?

I did not come to Ibn Taymiyyah and Ibn Khaldun until recently in my university life and after graduation, and the beginning was with al-Ghazali in Paris when I prepared what looked like a master’s about the concept of causality, and I was especially interested in completing the necessary training of philosophical thought in our time, I mean studying law and economics and improving my studies of the German language.

So Ibn Khaldun and Ibn Taymiyya represent a late stage in my academic life. I did not start researching their work until after I finished the equivalent of the doctorate of the third episode corresponding to the HD in the English and American system about the role of mathematics in Aristotle's philosophy, but the two men - as I tried to explain it and as it was confirmed later - especially for Ibn Taymiyyah, that what I discovered in His thought was from the level of Aristotle's philosophy, perhaps even beyond it. So, Ibn Taymiyya criticizes the theory of knowledge and the saying of conformity and the nature of the overall meanings that he referred to the role of expressive language and denied from it the role of the component of the subject of knowledge.

• Is there a contemporary authentic Arab philosophy, or is it a repetition of our past or a tradition of the present of others? 

If we listen to those who claim to present revolutionary projects, their claims make us believe that our current thinking is ahead of the whole world. But I seriously doubt the seriousness of these claims, especially when two teams call me puzzled, namely the team demanding the right to philosophy and focus on our exclusion from the universe in the name of privacy, and the team that breaths behind the fashion whenever they hear a new fashion in the press of Republican rapprochement in thought has become their daily "bubble." This is a lot of talk about postmodernism and gonorrhea in everything.

Therefore, I am content with trying to understand the course of human thought and the status of the stage in which the thought was spoken by the Qur’an, because Arabic has become a universal language of science, philosophy, and religion, just as Greek before it, Latin after it, and European languages ​​currently living after it, especially English and German.

In his book "Arabs Resuming Their Cosmic History", Marzouki analyzes Tunisia's revolution from a Tunisian perspective (Al-Jazeera).

• Who are the teachers of Abu Yaroub Al Marzouqi?

In the original jurisdiction, that is, in philosophy, it is possible to speak to my direct professors, that is, the living, and to my professors who are not directing their work because they are from the predecessors in the field.

The neighborhoods who studied me directly, I remember (French thinker) Michel Foucault for two years in Tunisia, the French philosopher Jean Hippolyte translator Hegel and Recourt in the courses of visiting professors of the Faculty of Humanities at the University of Tunis first during the same period and others, and the German philosopher Martin Heidegger, the Austrian philosopher and Tottenstein, and Jules Frankfurt school philosophers.

Of course, from the dead, Plato, Aristotle, Descartes, and German philosophers of Leibniz, Kant, Hegel and others, Goethe, Schling, Ficht, Nietzsche, and Husserl, and all the philosophers of Islam, from the Canadian to Ibn Rushd.

In law, the most important of his studies in Paris was the administrative law, which is the most famous of his French scholars, George Fodal.

• I participated in joint works with Hassan Hanafi, Al-Tayyeb Tizini, Muhammad Saeed Ramadan Al-Bouti, and others, and this seems somewhat strange, as the philosopher usually does not accept sharing his ideas. How would you rate this experience and what about your writing partners?

My participation was not a mix between my thought and the thought of others, but rather an attempt to treat dilemmas that I considered to be due to the ills of backward thinking in our renaissance, because he could neither transcend the dead from our heritage nor absorb the neighborhood from the heritage of the West, because what they call collection of Western thought is closer to the "Rubavacia" trade ( Used furniture) is not a living thought.

A living thought is universal and one in every creative and living civilization, whether it is ancient or modern, because the life of thought is not content but rather is formal, and it is in essence related to tools science and not science. The goals that relate to the basis of the needs in the relationship of man to nature and history, and man does not advance in the treatment This need is only to improve the auxiliary sciences or tools with their symbolic level (such as mathematics) and technical (such as monitoring tools and laboratory experimentation).

In the book "The Problem of Renewing the Principles of Jurisprudence," Marzouki and Al-Bouti discussed two different perspectives on the topic of the principles of jurisprudence (Al-Jazeera)

• You write in Islamic thought and in the religious sciences (Sharia) and many criticize you in this regard, not because you are looking for the unity of religious and philosophical ideas, but for opinions that they may consider unfamiliar, such as your critical attitude to both Ibn Rushd and Al-Ghazali, and your adoption of the Timi position without reservation. How do you look at that?

All there is to it is that critics of this position perceive that the separation between philosophical and religious ideas is due to their foundations in terms of they are thought, and not from their use in the battle of singling out the authority that derives from them. Neither philosophy is its periphery nor religion is superstitious. If you remove this suit and look at the two thoughts, you find that what distinguishes between them is the contrast between the hierarchy between looking and working and between natures and laws. But the two tracks are inseparable. Philosophy stems from looking at natures and beliefs (theoretical philosophy) and ends with work on canons (practical philosophy). Religion stems from work and laws and ends in looking at natures and beliefs. Whoever criticizes me is still living on the myth of matching between his perception and being in view and action, a myth that Ibn Khaldun called the illusion of philosophers.

• What about your intellectual transformations, have you reviewed your thoughts, and have you published critical opinions of the self?

I did not write anything in my life as if it was a final work. The more I reverted to it, I developed it. There is no development without self-criticism, and this is what will be judged by who can review my attempts in the philosophy of science and nature and in the philosophy of religion and history, whether it comes to my lessons about Greek thought and its impact on our thought or in what I consider to be a condition in the redress of what we need to remedy in order to live our present time. So, we transcend the deceased from our heritage and recover the living from it in a way that compels the fracture in our intellectual history related to vision, contract, work and law, whether from the standpoint of the sciences that are dependent on religion or from the sciences that are considered to be philosophy with knowledge.

I do not accept al-Ghazali’s distinction between the sciences of religion and the sciences of the world. The Qur’an does not separate them. Rather, the sciences of the world (i.e. the sciences of the colonized man on earth) are inherent in the sciences of religion (i.e. the sciences of the human being left behind), describing both types stretched beyond metaphysics and beyond history. The metaphysics that define the ideals to which humans drink, lest they go to the earth.

Marzouki discusses in his book "Reforming the mind in Arab philosophy" the reality of modern Arab philosophy (Al-Jazeera)

• In one of your posts, writing to the Saudi youth, you wrote: "You are supposed to be in a situation similar to that of the wealthy countries in Europe, or even of your wages like Kuwait and Qatar." What message did you want to convey through the post? 

The message is clear: It is an implicit question. Either the Saudi youth - especially the scholarship from him - have already learned what he went to learn and then returned to achieve what Saudi Arabia needs to become a country that depends on its children and not on foreign labor in all fields while they are unemployed despite serious achievement, or that the scholarship A trick that ends with buying a certificate without actually obtaining the competence of the singer for foreign labor, and then the matter should be treated seriously, whether first or second.

• What about the problem of governance in the Arab world, about the Arab revolutions after their autumn, which some describe as gloomy, do you see Arab human beings looming on the horizon? 

We are not in a dark autumn, but we are still in Ezz Al-Rabi`, which is a permanent spring due to the stupidity of the counter-revolution. It has not studied the history of previous revolutions in the world. The Holy Alliance defeated Napoleon, but the French Revolution defeated the Alliance of the Kings of Europe, and no revolution was intellectually defeated even if the Battle of Saddam lost the material powers.

The constant is that the Arab counterrevolution lost them together, because it went bankrupt final financially first because it did not win any war in the east or in Morocco because the revolutionaries are still standing, and lost all moral battle because their people themselves began to fidget and Corona and the collapse of oil prices will explain this restlessness until the revolution is transferred to them in Their home is very near, and those are the looming human beings. Just as spring began from Morocco (Tunisia), the defeat of the counter-revolution also started from Morocco (Libya).

• How do you see the post-pandemic world nationally (Tunisian), Arab and global?

I will suffice to say that humanity will realize its need for humility, and understand that the proportion of harm done to people is proportional to two phenomena:

And the review of these two systems is what promises that the future of humanity has become subject to an understanding of the importance of the Islamic message that defines the human being as the perennial of the earth by the values ​​of disagreement, which means that humanity will realize that what the powerful were fighting it will make them pay attention to their weakness, and realize that they are not saved from material tyranny except by returning to Seeing the Qur’an for a person in terms of being an honorable and costly being, and that humans are brothers (women 1) are not differentiated from God by race, class or sex, but with piety and acquaintance known and known, and then Muslims will understand the meaning that they are witnessing to the worlds not by words but by deeds, which means that they are In their turn, they need to understand the Qur’an and not limit themselves to Islamic rituals formally without their moral and ethical fruits, so they are freed from lying and hypocrisy and pretending to be a virtue while committing vice, its major and minor. Without this spiritual and moral revolution, non-Muslims of the present century will be closer to the values ​​of the Qur’an than them.