Evaluating Studies and Analyses on the Structure of Colonialism in the Third Millennium A Critical Review in Light of the Objectives of Islamic Law (Maqā-;-ṣ-;-id al-Sharī-;-ʿ-;-a), Internal Colonialism, and the Engineering of Lost Existence

Evaluating Studies and Analyses on the Structure of Colonialism in the Third Millennium

A Critical Review in Light of the Objectives of Islamic Law (Maqā-;-ṣ-;-id al-Sharī-;-ʿ-;-a), Internal Colonialism, and the Engineering of Lost Existence

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Rigorous Methodological and Ethical Disclaimer:

This study is a critical evaluative analysis, not an accusatory one. It targets no specific state, no particular regime, and no single ideology. It proceeds from the premise that colonialism in the third millennium has not ended-;- rather, it has mutated from -dir-ect occupation into in-dir-ect domination. Understanding this transformation is a necessity for awareness, immunity, and renaissance. Evaluating the studies that have addressed this transformation — including "The Engineering of Man" by Muhammad al-Saghir — is likewise a necessity for concept development, course correction, and alternative-building.

Special Disclaimer in the Context of Psychological Warfare:

This study is being written at a time when comprehensive psychological warfare is being waged against the Arab and Islamic region. This warfare targets not only land, but also consciousness, will, dignity, and existence. Accordingly, this study:

First: Serves no external agenda, no political entity, and no ideological current.

Second: Proceeds from the Islamic frame of reference as a source of values, Maqā-;-ṣ-;-id al-Sharī-;-ʿ-;-a as an analytical framework, and human dignity as its ultimate objective.

Third: Categorically rejects being used to distort the image of Arabs´-or-Muslims, to justify foreign intervention,´-or-to market "creative chaos."

Fourth: Places human dignity at the forefront and rejects any political´-or-media exploitation of human suffering.

Fifth: Does not aim to "expose scandal"´-or-"defame," but rather to understand the structure and build immunity.

Conceptual metaphor: This study employs the term "The New Human Custodianship" as an analytical concept, not a geographic one, referring not to a specific state but to a pattern that may exist in any context.

We sought nothing but reform, and God is the ultimate Guide to the right path.

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Prepared by the researcher: Muhammad Ahmad al-Saghir Ali Eid Owais Qandil
Independent Researcher in Contemporary Islamic Thought
September 2026

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Introduction: Why This Evaluation?

In political sociology, critical review is one of the most important instruments of scientific development, as it reveals strengths and weaknesses, develops concepts, and corrects trajectories. The study of the structure of colonialism in the third millennium is among the most contested topics in contemporary political thought, because it concerns the destinies of peoples, their present, and their future.

The central thesis of this study: Colonialism in the third millennium has not ended-;- rather, it has mutated from -dir-ect occupation into in-dir-ect domination. Understanding this transformation — through evaluating the studies that have addressed it, including "The Engineering of Man" — is a necessity for awareness, immunity, and renaissance. The hypothesis of "The New Human Custodianship" — which posits that new colonialism may grant everything on the condition that peoples remain colonizable — merits evaluation, development, and linkage to broader concepts (internal colonialism, the engineering of lost existence, the governance of desire).

First Existential Question: If classical colonialism grants nothing, and new colonialism may grant everything at the price of dependency, what is the price of this "everything"? Who pays it? And is it worth it?

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Chapter One: Problematic and Methodology

1.1 The Central Problematic

How can the structure of colonialism in the third millennium be understood as a transformation from -dir-ect occupation to in-dir-ect domination? How can the studies that addressed this transformation — including the hypothesis of "The New Human Custodianship" — be evaluated? How can this hypothesis be linked to broader concepts (internal colonialism, the engineering of lost existence, the governance of desire)? And how can alternatives for self-generated renaissance be proposed?

1.2 Major Existential Questions

First Question: If classical colonialism grants nothing, and new colonialism may grant everything, what is the essential difference between them? What is the price of each?

Second Question: If "The New Human Custodianship" is the new framework of domination, what are its mechanisms? How does it operate?

Third Question: If the condition of new colonialism is "the colonizability of peoples," what are the components of this colonizability? Is it voluntary´-or-imposed?

Fourth Question: If internal colonialism is the broader framework, how does it relate to new colonialism?

Fifth Question: If the engineering of lost existence is the unifying structure, how does it relate to "The New Human Custodianship"?

Sixth Question: If self-generated renaissance is the alternative, what are its components? How can it be achieved?

Seventh Question: Why do we write? Do we write to understand, to change,´-or-to record a testimony to an era?

1.3 Methodology: The Integrated Synthetic Method

The study adopts an integrated synthetic methodology, combining:

The Historical Method: To trace the evolution of colonialism from classical to new.

The Comparative Method: Between classical and new colonialism.

The Critical Method: To evaluate the hypothesis of "The New Human Custodianship".

The Maqā-;-ṣ-;-idī-;- Method: To analyze the phenomenon in light of Maqā-;-ṣ-;-id al-Sharī-;-ʿ-;-a (preservation of religion, life, intellect, lineage, and property).

The Structural Method: To analyze the unifying structure linking phenomena.

The Strategic Method: To propose alternatives for self-generated renaissance.

1.4 Theoretical Framework: From "Colonialism" to "The New Human Custodianship"

1.4.1 Classical Colonialism: -dir-ect Occupation

Classical colonialism is that type of domination based on military occupation, -dir-ect administrative presence, resource plunder, denial of political rights, and justification of occupation through the alleged "civilizing mission" (spreading civilization and modernity).

Characteristics of classical colonialism:

-dir-ect military control: Military force, administrative presence, total control.

-dir-ect resource plunder: Exploitation of natural and economic resources for the benefit of the colonial state.

Denial of political rights: Treating the indigenous population as second-class subjects.

The alleged civilizing mission: Justifying occupation under the pretext of spreading civilization and modernity.

Conclusion: Classical colonialism is -dir-ect domination, -dir-ect plunder, denial of rights, and justification through the civilizing mission. It grants the ordinary citizen nothing-;- indeed, it strips him of his very humanity.

Existential Question: If classical colonialism grants nothing, what is the role of resistance? Who is its agent?

1.4.2 New Colonialism: In-dir-ect Domination

New colonialism is that type of domination based on formal independence, economic dependency, political dependency, cultural colonialism, and benevolent colonialism (which grants formal independence while retaining real control).

Characteristics of new colonialism:

Economic control: Imposing economic policies that serve the interests of major powers through debt, conditional aid, and investments.

Political dependency: Despite formal independence, political regimes remain subordinate to major powers.

Cultural colonialism: "Brainwashing" peoples and convincing them that the Western model is the sole optimal model.

Benevolent colonialism: Colonialism that grants formal independence while retaining real control.

Conclusion: New colonialism is in-dir-ect domination, economic, political, and cultural dependency. It may grant the ordinary citizen formal opportunities (elections,-limit-ed economic freedom), yet it remains real domination.

Existential Question: If new colonialism may grant formal opportunities, what is the price of these opportunities? Who pays it?

1.4.3 The New Human Custodianship: Concept and Mechanism

"The New Human Custodianship" is a concept proposed by Muhammad al-Saghir in his book "The Engineering of Man," referring to the fact that major powers today do not merely seek to control resources, but seek to "custodize" entire peoples by providing their basic needs and a minimum of services in exchange for their permanent dependency.

Components of "The New Human Custodianship":

Economic custodianship: Providing basic needs and a minimum of services.

Political custodianship: Granting formal opportunities (elections, diplomatic representation).

Cultural custodianship: Imposing the Western model and "brainwashing" peoples.

Technological custodianship: Technological dependency and reliance on the outside.

Conclusion: "The New Human Custodianship" is a new form of domination, based on custodianship in exchange for dependency, and formal grants in exchange for real control.

Existential Question: If "The New Human Custodianship" is the new framework, what are its mechanisms? How does it operate?

1.4.4 The Condition of Colonizability: Concept and Mechanism

The condition of "colonizability" is a fundamental prerequisite for the continuation of new colonialism, meaning that new colonialism cannot persist unless peoples accept this condition.

Components of "colonizability":

Self-alienation: Seeking one s self in the mirror of the Other, and adopting the images drawn by Orientalism without resistance.

Convincing peoples of their incapacity for self-rule: What Edward Said calls "the tactic of convincing peoples that they are incapable of ruling themselves," driving them to accept dependency as a natural state.

Economic dependency: Reliance on the outside for food, medicine, weapons, and technology.

Cultural dependency: Reliance on the outside for media, education, art, and values.

Conclusion: "Colonizability" is a fundamental condition for the continuation of new colonialism, and its components are alienation, convincing peoples of their incapacity, economic dependency, and cultural dependency.

Existential Question: If "colonizability" is the condition, what are its components? Is it voluntary´-or-imposed?

1.4.5 Internal Colonialism: The Broader Framework

Internal colonialism is the continuation of patterns of hegemony and exploitation after independence, through local agents, national elites, and the use of economic, cultural, and institutional tools. It is organically linked to new colonialism, because new colonialism requires local agents to implement its policies and national elites to entrench its dependency.

Conclusion: Internal colonialism is the broader framework of new colonialism, as it provides the local agents, national elites, and economic, cultural, and institutional tools that new colonialism requires to sustain its domination.

Existential Question: If internal colonialism is the broader framework, how does it relate to new colonialism? How can both be resisted?

1.4.6 The Engineering of Lost Existence: The Unifying Structure

The engineering of lost existence is the unifying structure linking phenomena that appear separate (classical colonialism, new colonialism, internal colonialism, the governance of desire, the new human custodianship), operating to strip man of his existence — that is, to deprive him of his capacity to be an agent, a thinker, a resister, and an influencer.

Conclusion: The engineering of lost existence is the unifying structure of all forms of colonialism, because it strips man of his consciousness, will, dignity, and hope, thereby hindering renaissance and entrenching dependency.

Existential Question: If the engineering of lost existence is the unifying structure, how does it relate to "The New Human Custodianship"? How can existence be reconstructed?

1.4.7 The Governance of Desire: The Hidden Instrument

The governance of desire is a mechanism of power operating through control over sexual desire, emotional need, and bodily vulnerability of individuals, in order to reproduce cross-border relations of dependency. It is organically linked to new colonialism, as it provides the hidden instrument for controlling individuals, subjugating them, and stripping them of their existence.

Conclusion: The governance of desire is the hidden instrument of new colonialism, as it provides the means to control individuals, subjugate them, and strip them of their existence.

Existential Question: If the governance of desire is the hidden instrument, how is it employed in the service of new colonialism? How can it be resisted?

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Chapter Two: Critical Evaluation of the Hypothesis of "The New Human Custodianship"

2.1 Strengths of the Hypothesis

First: Historical realism. The hypothesis is grounded in a realistic analysis of the transformations that colonialism underwent in the second half of the twentieth century. Colonialism today no longer relies on military occupation, but on more complex mechanisms.

Second: Comprehensiveness. The concept transcends simplistic economic analysis to encompass cultural, psychological, and social dimensions. This aligns with "The Engineering of Man," which analyzes the "matrix of domination" through eight interlocking engineerings (psychological, social, informational, biological, etc.).

Third: Conceptual novelty. The term "human custodianship" offers a new framework for understanding contemporary international relations, wherein major powers transform from "colonizers" into "patrons"´-or-"guardians" over the rest of the world.

Fourth: Linkage to broader concepts. The hypothesis is linked to broader concepts, such as internal colonialism, the engineering of lost existence, and the governance of desire, granting it analytical depth.

Fifth: Ethical boldness. The hypothesis raises profound existential questions: Why are peoples colonized? What is the price of colonialism upon existence? How is man stripped of his existence?

Conclusion: The hypothesis of "The New Human Custodianship" is characterized by realism, comprehensiveness, conceptual novelty, linkage to broader concepts, and ethical boldness, making it a robust analytical framework for understanding colonialism in the third millennium.

Existential Question: If the hypothesis is robust, what are its-limit-s? What are its weaknesses?

2.2 Weaknesses of the Hypothesis

First: Overestimation of agency. The hypothesis assumes that major powers are capable of total control over the destinies of peoples, which may overestimate the capacity of these powers and underestimate the influence of other factors, such as popular resistance, demographic transformations, and economic shifts.

Second: Neglect of internal factors. Despite its reference to "the colonizability of peoples," it does not sufficiently analyze the internal factors that render certain peoples more susceptible to new colonialism than others. Is this "colonizability" voluntary´-or-imposed? Are there fundamental differences among peoples in this regard?

Third: Ideological character. Some literature analyzing new colonialism proceeds from preconceived ideological positions, which may affect the objectivity of the analysis. The Marxist perspective focuses on economic dimensions, while the Islamic perspective focuses on cultural and religious dimensions.

Fourth: Absence of a detailed Maqā-;-ṣ-;-idī-;- dimension. The hypothesis does not invoke Maqā-;-ṣ-;-id al-Sharī-;-ʿ-;-a (preservation of religion, life, intellect, lineage, and property) to analyze the phenomenon, thereby losing an important ethical dimension.

Fifth: Absence of an existential dimension. The hypothesis does not pose profound existential questions: Why are peoples colonized? What is the price of colonialism upon existence? How is man stripped of his existence?

Sixth: Absence of operational mechanisms. The hypothesis does not offer operational mechanisms for self-generated renaissance: How do we -restore- self-confidence? How do we build endogenous capacities? How do we resist cultural colonialism? How do we achieve regional integration?

Conclusion: The hypothesis of "The New Human Custodianship" suffers from overestimation of agency, neglect of internal factors, ideological character, absence of a Maqā-;-ṣ-;-idī-;- dimension, absence of an existential dimension, and absence of operational mechanisms.

Existential Question: If the hypothesis suffers from these shortcomings, how can it be developed? How can its gaps be filled?

2.3 Final Evaluation of the Hypothesis

The hypothesis is robust in its proposition, realistic in its analysis, novel in its concepts, yet it requires development, completion, and linkage to broader concepts.

Rating: 8/10

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Chapter Three: Testing the Hypothesis on the African Case

3.1 The Claim that "Africa Is No Exception"

The author proposes the idea that the prevailing world order applies to all peoples, and that Africa is no exception to this order. This claim requires careful analysis.

Conclusion: The claim that "Africa is no exception" requires careful analysis, because Africa is not a single bloc, but a continent of multiple contexts, cultures, and economic and political conditions.

Existential Question: If Africa is no exception, what are the common characteristics between it and others? What are the differences?

3.2 Analysis of the African Case

First: Economic dependency. Most African states suffer from economic dependency on major powers, as mineral and oil wealth is extracted and exported raw, while manufactured goods are imported at high prices. This is what some researchers call "the economics of new colonialism."

Second: Technological dependency. African states rely on Western technology in all fields, creating permanent structural dependency.

Third: Cultural dependency. African youth face a Western cultural invasion through media and the internet, threatening local identities.

Conclusion: The African case confirms the hypothesis of "The New Human Custodianship," as it demonstrates how in-dir-ect domination is exercised through economic, technological, and cultural dependency.

Existential Question: If the African case confirms the hypothesis, what are the alternatives? How can they be achieved?

3.3 Are There Exceptions?

Although the hypothesis asserts that Africa is no exception, some African states have succeeded in building a relatively independent development model, such as Rwanda, which has achieved remarkable progress in technology and services.

Conclusion: Although Africa is no exception to the world order, there is disparity among African states in their capacity for resistance, independence, and renaissance.

Existential Question: If there are exceptions, what are their conditions? How can they be generalized?

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Chapter Four: From Colonialism to Self-Generated Renaissance

4.1 Why Self-Generated Renaissance?

Self-generated renaissance is not a luxury, but a strategic necessity, because colonialism — in all its forms — grants neither dignity, nor freedom, nor existence. Self-generated renaissance is the only path to restoring dignity, freedom, and existence.

Existential Question: If self-generated renaissance is a necessity, what are its components? How can it be achieved?

4.2 Components of Self-Generated Renaissance

The First Component: Restoring self-confidence. This requires "liberation from the stereotypes drawn by the Other about us," and rediscovering the civilizational and cultural heritage.

The Second Component: Building endogenous capacities. In the fields of education, scientific research, and technology, to reduce dependency on the outside.

The Third Component: Resisting cultural colonialism. Through producing local cultural and media content that reflects identity and values.

The Fourth Component: Regional integration. Among states facing common challenges, to build greater negotiating power in the world order.

The Fifth Component: Religious reform. Reforming exhausted modes of religiosity, restoring religion to its essence, and liberating man from guardianship and intermediation.

The Sixth Component: Epistemic reform. Liberating the intellect from rigidity, indoctrination, and superstition, and encouraging critical thinking and ijtihā-;-d.

The Seventh Component: Political reform. Building a democratic political system that achieves participation, accountability, and justice.

The Eighth Component: Economic reform. Building a productive, diversified, and just economy that generates job opportunities and achieves social justice.

Conclusion: Self-generated renaissance rests on eight components: restoring self-confidence, building endogenous capacities, resisting cultural colonialism, regional integration, religious reform, epistemic reform, political reform, and economic reform.

Existential Question: How can these components be achieved? What are the conditions of their success?

4.3 Self-Generated Renaissance in Light of Maqā-;-ṣ-;-id al-Sharī-;-ʿ-;-a

Maqā-;-ṣ-;-id al-Sharī-;-ʿ-;-a (preservation of religion, life, intellect, lineage, and property) constitute the framework for self-generated renaissance:

Preservation of religion: Protects religious renaissance from distortion, extremism, and rigidity.

Preservation of life: Protects social renaissance from injustice, exploitation, and neglect.

Preservation of intellect: Protects scientific renaissance from ignorance, indoctrination, and superstition.

Preservation of lineage: Protects familial renaissance from disintegration, dissolution, and extinction.

Preservation of property: Protects economic renaissance from corruption, exploitation, and dependency.

Conclusion: Self-generated renaissance achieves the five Maqā-;-ṣ-;-id, builds the nation-state, and achieves dignity.

Existential Question: If self-generated renaissance achieves the Maqā-;-ṣ-;-id, what are the conditions of its success? How can its sustainability be ensured?

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Chapter Five: Conclusion — Toward a Deeper Understanding

5.1 Summary of Findings

First: Colonialism in the third millennium has not ended-;- rather, it has mutated from -dir-ect occupation into in-dir-ect domination.

Second: Classical colonialism grants the ordinary citizen nothing, whereas new colonialism may grant formal opportunities, but at the price of dependency.

Third: "The New Human Custodianship" is a new concept referring to the custodianship of peoples in exchange for permanent dependency. It is robust in its proposition, realistic in its analysis, and novel in its concepts.

Fourth: "Colonizability" is a fundamental condition for the continuation of new colonialism, and its components are alienation, convincing peoples of their incapacity, economic dependency, and cultural dependency.

Fifth: Internal colonialism is the broader framework of new colonialism, as it provides the local agents, national elites, and economic, cultural, and institutional tools.

Sixth: The engineering of lost existence is the unifying structure of all forms of colonialism, because it strips man of his consciousness, will, dignity, and hope.

Seventh: The governance of desire is the hidden instrument of new colonialism, as it provides the means to control individuals, subjugate them, and strip them of their existence.

Eighth: Self-generated renaissance is the alternative, and its components are eight: restoring self-confidence, building endogenous capacities, resisting cultural colonialism, regional integration, religious reform, epistemic reform, political reform, and economic reform.

Ninth: Maqā-;-ṣ-;-id al-Sharī-;-ʿ-;-a is the framework of self-generated renaissance, and dignity is the unifying objective.

5.2 Closing Word

Colonialism is not an inevitable destiny-;- rather, it is the product of historical, economic, and political circumstances that can be changed if will, awareness, and patience are available. Self-generated renaissance is not impossible-;- rather, it is possible if its conditions, components, and will are available.

God Almighty says: "Indeed, Allah will not change the condition of a people until they change what is in themselves" (Qur an 13:11).

And He says: "And say, Work, for Allah will see your work, and [so will] His Messenger and the believers " (Qur an 9:105).

And He says: "And do not weaken´-or-grieve, for you will be superior if you are [true] believers" (Qur an 3:139).

And you, in your love for God and His Messenger, possess the strongest spiritual asset that can help you overcome difficulties. But love alone is not enough-;- it requires knowledge, wisdom, piety, and patience.

Ibn Taymiyyah said: "The more the heart increases in love for God, the more it increases in servitude to Him-;- and the more it increases in servitude to Him, the more it increases in love and freedom from all else."

So proceed on your path, but with awareness and responsibility, and God will be with you.

O Allah, I entrust this word to You, and You are the best of guardians.

And all praise is due to Allah, Lord of the worlds.

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Compiled: September 2026

Researcher: Muhammad Ahmad al-Saghir Ali Eid Owais Qandil

Independent Researcher in Contemporary Islamic Thought

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Closing Note: This study is not the end of the road, but the beginning of new questions, new research, and new immunity. For knowledge is the first instrument of immunity, awareness is the first step of resistance, and dignity is the foundation of everything.

May Allah protect us all, and keep us from all evil, for He is capable of all things.

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