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    André Servier

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    Nemanja Ilic
    André Servier was a French historian who lived in Algeria in the early 20th century and studied North African customs. He was skeptical of Islam and pan-Islamism, believing that European thought and institutions were intellectually superior. He wrote extensively criticizing the impact of Islam on societies and their ability to progress.

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    André Servier

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    André Servier was a French historian who lived in Algeria in the early 20th century and studied North African customs. He was skeptical of Islam and pan-Islamism, believing that European thought and institutions were intellectually superior. He wrote extensively criticizing the impact of Islam on societies and their ability to progress.

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    André Servier was a French historian who lived in Algeria in the early 20th century and studied North African customs. He was skeptical of Islam and pan-Islamism, believing that European thought and institutions were intellectually superior. He wrote extensively criticizing the impact of Islam on societies and their ability to progress.

    Copyright:

    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    76 views3 pages

    André Servier

    Uploaded by

    Nemanja Ilic
    André Servier was a French historian who lived in Algeria in the early 20th century and studied North African customs. He was skeptical of Islam and pan-Islamism, believing that European thought and institutions were intellectually superior. He wrote extensively criticizing the impact of Islam on societies and their ability to progress.

    Copyright:

    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
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    André Servier

    André Servier was an historian who lived inFrench Algeria at the beginning of the 20th century.

    Contents
    Career
    Thought
    Quotes
    Main works
    See also
    References
    External links

    Career
    He was chief editor of La Dépêche de Constantine,[1] a newspaper from the city of Constantine in northeastern Algeria.[2] Servier
    studied well the customs and manners of the North African people, becoming one of the few French intellectuals who studied in
    depth Ibn Ishaq's Sira. His research included the Ottoman Empire and the Panislamic movement. The latter was developing at that
    time, along with the rise of nationalist ideals in theMagrebian areas and the Middle East.

    Servier saw himself as continuingLouis Bertrand's work, but adapted to theIslamic background.[3]

    Thought
    Analysing the budding nationalist movements, Servier wrote about theEgyptian Nationalist Partythat it:

    ...aims to the re-establishment of the Islamic power and the expulsion of foreigners. It is a new form of pan-Islamism
    but a more dangerous form because it has realistic tendencies, aiming towards a practical goal that can be reached
    immediately. This movement of emancipation wasborn in Egypt as a reaction towards British domination. Its inspirer
    was Mustafa Kamil Pasha who, on October 22, 1907, proclaimed in Alexandria the program of the Egyptian
    Nationalist Party of which he was the chief: 'Egyptians for Egypt, Egypt for the Egyptians.' Moustapha Kamel added:
    'We are despoiled and the English are the despoilers. We want our country free under the spiritual domination of the
    Commander of the faithful. '

    A defender of Modernity and European colonization,[4] Servier favored reflective morality against customary morality or authority-
    enforced puritanism. He had strong opinions about Islam and about the intellectual superiority of European thought and its
    institutions. He fervently defended the philosophical thought and work of the Western world as a philosophy founded on the idea of
    freedom and enlightened reason for mankind.[5] Today his works are circulated among critics of Islam.

    Quotes
    Islam was not a torch, as has been claimed, but an extinguisher. Conceived in a barbarous brain for the use of a
    barbarous people, it was - and it remains - incapable of adapting itself to civilization. Wherever it has dominated, it
    .[6]
    has broken the impulse towards progress and checked the evolution of society

    Islam is Christianity adapted to Arab mentality, or, more exactly, it is all that the unimaginative brain of a Bedouin,
    obstinately faithful to ancestral practices, has been able to assimilate of the Christian doctrines. Lacking the gift of
    imagination, the Bedouin copies, and in copying he distorts the original. Thus Musulman law is only the Roman Code
    revised and corrected by Arabs; in the same way Musulman science is nothing but Greek science interpreted by the
    [6]
    Arab brain; and again, Musulman architecture is merely a distorted imitation of the Byzantine style.

    The deadening influence of Islam is well demonstrated by the way in which the Musulman comports himself at
    different stages of his life. In his early childhood, when the religion has not as yet impregnated his brain, he shows a
    very lively intelligence and remarkably open mind, accessible to ideas of every kind; but, in proportion as he grows
    up, and as, through the system of his education, Islam lays hold of him and envelops him, his brain seems to shut up,
    [6]
    his judgment to become atrophied, and his intelligence to be stricken by paralysis and irremediable degeneration.

    Islam is by no means a negligible element in the destiny of humanity. The mass of three hundred million believers is
    growing daily, because in most Musulman countries the birth-rate exceeds the death-rate, and also because the
    [6]
    religious propaganda is constantly gaining new adherents among tribes still in a state of barbarism.

    Islam is a doctrine of death, inasmuch as the spiritual not being separated from the temporal, and every manifestation
    of activity being subjected to dogmatic law, it formally forbids any change, any evolution, any progress. It condemns
    all believers to live, to think, and to act as lived, thought and acted the Musulmans of the second century of the Hegira
    [8th century A.D.], when the law of Islam and its interpretation were definitely fixed.
    ...

    In the history of the nations, Islam, a secretion of the Arab brain, has never been an element of civilization, but on the
    contrary has acted as an extinguisher upon its flickering light. Individuals under Arab rule have only been able to
    contribute to the advance of civilization in so far as they did not conform to the Musulman dogma, but they relapsed
    into Arab barbarism as soon as they were obliged to make a complete submission to these dogmas.
    ...
    Islamized nations, who have not succeeded in freeing themselves from Musulman tutelage, have been stricken with
    intellectual paralysis and decadence. They will only escape as they succeed in withdrawing themselves from the
    control of Musulman law.[6]

    To sum up: the Arab has borrowed everything from other nations, literature, art, science, and even his religious ideas.
    He has passed it all through the sieve of his own narrow mind, and being incapable of rising to high philosophic
    conceptions, he has distorted, mutilated and desiccated everything. This destructive influence explains the decadence
    [6]
    of Musulman nations and their powerlessness to break away from barbarism…

    Main works
    Le Nationalisme Musulman en Egypte, en T unisie, en Algérie : le péril de l'avenir, Constantine, M. Boet. 1913
    L’Islam et la Psychologie du Musulman, Paris, 1923
    Le problème tunisien et la question du peuplement français
    , 1925
    See also
    Louis Bertrand
    Religious law
    Secular ethics

    References
    1. La Dépêche de Constantine et de l'Est Algérien - Constantine(http://www.engival.fr/const-journaux.htm)(in French)
    2. El Watan, Le temps de la régression historique(http://www.elwatan.com/Le-temps-de-la-regression) (in French)
    3. L’islam et la psychologie du musulman(1923), Introduction (in French)
    4. Youssef Girard Le cheikh Abd el-Hamid Ben Badis vu par Malek Bennabi(http://oumma.com/Le-cheikh-Abd-el-Hami
    d-Ben-Badis,2479) (in French)
    5. Wikiquote
    6. Andre Servier - L’islam et la psychologie du musulman- London. Chapman Hall LTD. 1924, pp.153, 61, 191, 2, 18,
    Ch XVI, Preface

    External links
    Numerous blogs reproduce chapter by chapter Servier's bookL’Islam et la Psychologie du Musulman, translated into
    English under the title "Islam and the Psychology of the Musulman". (Note : The English version has only 16
    chapters, while the French original version has 20)
    Entre Europe et Méditerranée : le dialogue culturel en question(in French)
    JSTOR: French Anthropology and the Durkheimians in Colonial Indochina

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