The much-anticipated Arab renaissance, dreamed of by 19th-century reformers, remains elusive. Despite the relative stalemate of the intervening years, the yearning for such a revival is as palpable as ever. Today, we find ourselves wrestling with the same big questions: Can the Arab world evolve? What crucial issues have surfaced that the movement's early leaders failed to foresee?

To properly grasp this topic, we must first elucidate the terms "renaissance" and "reform" and understand that the two concepts are not inherently linked. In the Arab discourse, these ideas are often portrayed as symbiotic, yet history shows that the one does not necessarily give rise to the other.

A case in point is the European Renaissance, which began in the 15th century. It was followed by the religious Reformation in the 16th century. The Renaissance was mostly an elite-driven phenomenon, while religious reform permeated all social levels. In contrast, Renaissance and reform were seen to go hand in hand in the Arab world, with the former being seen as a necessary precondition for the latter.

In the present Arab intellectual dialogue, "renaissance" and "reform" are relatively novel concepts. The Arab world's traditional lexicon does not feature "renaissance" in its contemporary sense. Similarly, modern arabs’ current conception of reform deviates from that of their ancestors. They saw reform primarily in a religious context, convinced that Islam, as an all-encompassing system, had the potential to bring about all necessary changes.

The Arabic term "Nahda" refers to an influential movement in Arab history during the 19th century, which saw a cultural awakening and the Arab world's first engagement in international political affairs. This epoch, also termed the "liberal age" by Albert Hourani, brought about significant shifts in Arab intellectual views on a multitude of subjects, from the reform of Islamic thinking to the status of women.

This era also coincided with the marked decline of the Ottoman Empire, with its sovereignty under threat from foreign forces, and the growing might of Europe in the East. This is the context in which the Nadha unfolded. At its heart, Muslim reformism stems from a hadith tradition predicting a new "revivifier" of Islam each century, essentially calling for the periodical reform of the religion.

In the broader Nahda movement, two key trends emerged, each championing Islamic renaissance or renewal (tajdid) and reform (islah). These currents aimed to challenge the status quo maintained by religious scholars (ulama), while countering the political, economic, and cultural encroachment of the Western world.

One branch of the Nahda movement focuses on the renewal of Islamic thought, while the other aligns more with a modernist or liberal approach. Importantly, neither of the two streams advocate for a sweeping reform of Islamic dogma. Instead, Islamic reformism within the Nahda centers on correcting interpretations and practices within Islam to align with "true Islam," while adapting to the demands of the modern world.

Islamic reformers are convinced that all solutions lie within Islam itself. They believe that the process of reform involves scrutinizing the factors behind Western progress, appropriating relevant ideas and institutions, and adjusting them to fit Islamic principles. At the same time, reformers highlight the need to return to foundational Islamic teachings and reject blind adherence to taqlid (imitation of earlier interpretations). 

There are significant differences between the Western Renaissance and the proposed Eastern equivalent. In Europe, the Renaissance sparked a revival of classical Greek and Roman traditions, aiming to foster a culture promoting rational thought and a more open society. Conversely, for early Muslim reformers, the Nahda revival sought to evoke early Islamic thought while opening avenues for ijtihad (independent reasoning) to incorporate modern European ideas consistent with Islamic thought.

The influence of the Nahda movement and subsequent reformist efforts have undoubtedly left a profound imprint on the MENA region. But where does the Arab world find itself today? How does this movement continue to influence the modern era?

An instructive episode is the last major geopolitical event that rocked the region, the Arab Spring. What was the relationship between this movement and Arab reformism?

A considerable body of literature has emerged discussing the transformation of the Arab Spring into a period of uncertainty and regression. However, some contend that it is premature to draw definitive conclusions. Historical parallels have been drawn with the Prague Spring of 1968 as an example of initial rebuke followed by eventual triumph. In that case, the Czechoslovakian population overthrew the communist regime two decades after the initial revolution was put down. Some activists and scholars maintain that the Middle Eastern uprisings have laid a solid foundation for future progress. 

Undoubtedly, the Middle East has undergone significant transformations since the short-lived revolution sparked by the tragic self-immolation of Mohamed Bouazizi. The wave of popular uprisings from 2010 onwards has brought about profound changes in the prevailing social and political narratives within the MENA region. These uprisings have not only demonstrated the potential for the people to challenge ruling elites but have also ignited political aspirations for a better future that are rooted in collective and democratic action.

On the other hand, the ruling elites of the Arab world have responded with their own reforms, adapting to the shifting landscape. They hope that the Arab Spring was an anomaly and have become increasingly determined to prevent public, private, and virtual spaces from becoming arenas of dissent once again.

There is no real consensus among intellectuals, activists, and specialists about the legacy of the Arab Spring. The question of whether the protest movements should be classified as revolutions remains contentious. While they exhibited certain characteristics of revolutions, such as mass mobilization and the toppling of leaders, revolutions are multifaceted phenomena that entail not only the overthrow of political systems but also the transformation of social orders. 

Furthermore, there were certain tensions within the Arab Spring protest movements. The leaders were predominantly young people and their slogans reflected a blend of modern ideals and elements of Arab reformism. Freedom, dignity, and social justice were central themes, often expressed in explicitly non-religious terms. At the same time, these movements constituted a vocal minority. Their views and demands were not generally reflective of the broader population.

In Tunisia the transformation was more of a transition than a full-fledged revolution. The country is undergoing a period of transition, as is clear from the constant negotiations and renegotiations among leaders, trying in vain to form an effective government. These proceedings do however highlight the presence of a sincere civic culture within Tunisia, with a willingness to engage in dialogue and find political solutions.

However, the old social order that once supported the Ben Ali regime still endures in Tunis. These remnants pose a challenge to the complete replacement of the old power structures. Tunisia's journey serves as a reminder that transitions are intricate and protracted processes, requiring sustained efforts to confront deeply ingrained structures of power.

There is also debate about whether the January 25 uprising in Egypt in 2011 can be classified as a "revolution." While the swift downfall of President Mubarak contributed to the idea that it was a true revolution, others label it a coup. The subsequent rise of the Muslim Brotherhood in the early post-Mubarak elections underscores the dissonance between the aspirations of the demonstrators and the political trajectory that followed.

The prospect of democracy in Egypt proved short-lived, as Abdel Fattah al-Sissi took power in another coup in July 2013. While there has been a personnel shift in the ruling class, the overall political order and dominant power structures in Egypt have remained largely unchanged. If anything, they have been entrenched. 

Libya stands out as the nation that came closest to revolution. Despite the endeavors of certain political elites to pave the way for a peaceful and democratic transition, the social order in Libya also remained largely unchanged. Tribal affiliations play a more significant role in Libya than in neighboring countries and political fallout of the western-backed overthrow of Colonel Gadaffi led to a resurgence of these loyalties and widespread bloodshed. Libya today is an ungoverned, lawless disaster.

While Islam and the concept of the Uma (Muslim community) have undeniably influenced the MENA region, tribal relations and ethnic affiliations have also played significant roles in shaping the social and political structure of Arab nations.