"Apakah yang dimaksudkan dengan 'pandangan dunia', sesuai dengan

perspektif Islam adalah kemudian wawasan realiti

dan kebenaran yang muncul di hadapan mata fikiran kita

mendedahkan apa yang wujud adalah semua tentang. " (Prolegomena kepada The Metafizik Islam:

Sebuah Ekspo daripada Elements Fundamental

daripada Pandangan Hidup Islam,

Kuala Lumpur, ISTAC, 1995, P.1)

Pandangan dunia Islam tidak berdasarkan

spekulasi falsafah dirumuskan terutamanya daripada

pemerhatian data pengalaman yang waras, daripada

apa yang dapat dilihat dengan mata.

Ia juga tidak terhad kepada dunia yang waras

pengalaman, dunia yang tercipta.

Pandangan dunia Islam merangkumi kedua-dua al-Dunya

dan al-akhirat, di mana aspek Dunya mestilah

berkaitan dengan cara yang mendalam dan tidak boleh dipisahkan kepada

aspek akhirat.

(Prolegomena kepada The Metafizik Islam, P.1

SMN Al-Attas: Apakah ia adalah TIDAK

Visi Islam realiti dan kebenaran, yang metafizik yang

kajian yang boleh dilihat dan dunia yang tidak kelihatan, termasuk

perspektif kehidupan secara keseluruhan, bukan pandangan yang

ditubuhkan semata-mata oleh perhimpunan itu bersama-sama dengan pelbagai budaya

objek, nilai, dan fenomena kepada kepaduan tiruan.

Nor adalah ia satu yang terbentuk secara beransur-ansur melalui sejarah dan

proses pembangunan spekulasi falsafah dan

penemuan saintifik, yang kemestian keperluan dibiarkan kabur dan

tak terhad untuk perubahan masa depan dan perubahan selaras dengan

paradigma yang berubah dalam surat-menyurat dengan menukar

keadaan.

Ia bukan satu pandangan dunia yang menjalani proses dialektik

transformasi berulang sepanjang zaman, dari tesis untuk

antitesis kemudian sintesis, dengan unsur-unsur masing-masing

peringkat dalam proses untuk diserapkan ke dalam yang satu lagi.

(Prolegomena kepada The Metafizik Islam, p.2-3)

SMN Al-Attas: unsur-unsur penting Its

Pandangan dunia Islam projek pemandangan realiti dan kebenaran yang

merangkumi kewujudan dan kehidupan sama sekali dalam jumlah perspektif yang

elemen asas adalah:

Konsep Tuhan (iaitu tauhid)

Konsep Wahyu (iaitu Al-Quran)

Konsep ciptaan (khalq)

Konsep manusia (insan) dan jiwa (nafs / RUH)

Konsep pengetahuan ('Ilm)

Konsep agama (din)

Konsep kebebasan (ikhtiyar)

Konsep nilai dan kebaikan (misalnya 'adl, adab, Sidq, hikmah, dan lain-lain.)

Konsep kebahagiaan (Sa'adah, fawz, falah)

Semua unsur-unsur ini bertindak sebagai mengintegrasikan prinsip-prinsip yang meletakkan semua kami

sistem makna dan standard hidup dan nilai-nilai bagi koheren

sebagai satu sistem yang bersatu membentuk pandangan dunia kita.

(Prolegomena kepada The Metafizik Islam, p.4-5

Syed Muhammad Naquib al-Attas

From Wikipedia, the free encyclopedia

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Syed Muhammad al Naquib bin Ali al-Attas (Arabic: Sayyid Muammad Naqb al-As; born 5 September 1931) is a prominent contemporary Muslim philosopher and thinker from Malaysia. He is one of the few contemporary scholars who is thoroughly rooted in the traditional Islamic sciences and who is equally competent in theology, philosophy, metaphysics, history, and literature. He is the pioneer in proposing the idea of Islamisation of knowledge. Al-Attas' philosophy and methodology of education have one goal: Islamisation of the mind, body and soul and its effects on the personal and collective life on Muslims as well as others, including the spiritual and physical non-human environment. He is the author of twenty-seven authoritative works on various aspects of Islamic thought and civilisation, particularly on Sufism, cosmology, metaphysics, philosophy and Malay language and literature.

Contents

1 Early life and education 2 Malay Literature and Sufism 3 Islam and Metaphysics 4 Awards and achievements 5 Ancestry 6 Bibliography

6.1 Books and Monographs 7 See also 8 Notes 9 References 10 External linksEarly life and education

Syed Muhammad Naquib al-Attas was born in Bogor, Java, Dutch East Indies into a family with a history of illustrious ancestors, saints.[1] His genealogical tree can be authentically traced over a thousand years through the Ba'Alawi sayyids of Hadramaut and all the way back to the Imam Hussein, the grandson of Mohamed.[citation needed] He was the second of three sons; his older brother, Syed Hussein Alatas later became an academian and politician, and also had a younger brother, Syed Zedal.[2] He has also at least one known cousin, namely the academician Ungku Abdul Aziz.

After World War II, in 1946 he returned to Johor to complete his secondary education. He was exposed to Malay literature, history, religion, and western classics in English, and in a cultured social atmosphere developed a keen aesthetic sensitivity. This nurtured in al-Attas an exquisite style and precise vocabulary that were unique to his Malay writings and language.

After al-Attas finished secondary school in 1951, he entered the Malay Regiment as cadet officer no. 6675. There he was selected to study at Eaton Hall, Chester, England and later at the Royal Military Academy, Sandhurst, UK (19521955). This gave him insight into the spirit and style of British society. During this time he was drawn to the metaphysics of the Sufis, especially works of Jami, which he found in the library of the Academy. He travelled widely, drawn especially to Spain and North Africa where Islamic heritage had a profound influence on him. Al-Attas felt the need to study, and voluntarily resigned from the King's Commission to serve in the Royal Malay Regiment, to pursue studies at the University of Malaya in Singapore (19571959).

While an undergraduate at University of Malaya, he wrote Rangkaian Ruba'iyat, a literary work, and Some Aspects of Sufism as Understood and Practised among the Malays. He was awarded the Canada Council Fellowship for three years of study at the Institute of Islamic Studies at McGill University in Montreal. He received the M.A. degree with distinction in Islamic philosophy in 1962, with his thesis Raniri and the Wujudiyyah of 17th Century Acheh. Al-Attas went on to the School of Oriental and African Studies, University of London where he worked with Professor A.J. Arberry of Cambridge and Dr. Martin Lings. His doctoral thesis (1962) was a two-volume work on the mysticism of Hamzah Fansuri.

In 1965, al-Attas returned to Malaysia and became Head of the Division of Literature in the Department of Malay Studies at the University of Malay, Kuala Lumpur. He was Dean of the Faculty of Arts from 1968 until 1970, where he reformed the academic structure of the Faculty requiring each department to plan and organise its academic activities in consultation with each other, rather than independently, as had been the practice hitherto.

Thereafter he moved to the new National University of Malaysia, as Head of the Department of Malay Language and Literature and then Dean of the Faculty of Arts. He strongly advocated the use of Malay as the language of instruction at the university level and proposed an integrated method of studying Malay language, literature and culture so that the role and influence of Islam and its relationship with other languages and cultures would be studied with clarity. He founded and directed the Institute of Malay Language, Literature, and Culture (IBKKM) at the National University of Malaysia in 1973 to carry out his vision.

In 1987, with al-Attas as founder and director, the International Institute of Islamic Thought and Civilisation (ISTAC) was established in Kuala Lumpur. This institution strives to bring an integrated Islamisation into the consciousness of its students and faculty. Al-Attas envisioned the plan and design of every aspect of ISTAC, and has incorporated Islamic artistic and architectural principles throughout the campus and grounds.

Malay Literature and Sufism

He authored Rangkaian Ruba'iyyat a literary work that was among the first ever published in 1959 and the classic work, Some Aspects of Sufism as Understood and Practised Among the Malays, in 1963. His two-volume doctoral thesis on The Mysticism of Hamzah Fansuri, which is the most important and comprehensive work to date on one of the greatest and perhaps the most controversial Sufi scholars in the Malay world earned him the PhD in the UK in 1965.

Al-Attas engaged in polemics on the subjects of Islamic history, philology, and Malay literary history, which have resulted in the opening of new avenues for known as the Sha'ir, and have established that Hamzah Fansuri was the originator of the Malay Sha'ir. He has also set forth his ideas on the categorisation of Malay literature and periodisation of its literary history. He has contributed importantly to the history and origin of the modern Malay language.

His commentaries on the ideas of Fansuri and al-Raniri are the first definitive ones on early Malay Sufis based on 16th- and 17th-century manuscripts. In fact he discovered and published his meticulous research on the oldest extant Malay manuscript, wherein among other important matters, he also solved the riddle of the correct arrangement of the Malay-Islamic cyclical calendar. He was also responsible for the formulation and conceptualisation of the role of the Malay language in nation building during debates with political leaders in 1968. This formulation and conceptualisation was one of the important factors that led to the consolidation of Malay as the national language of Malaysia. As the Dean of the Faculty of Arts, University of Malaya, he personally initiated its implementation and mobilised the Faculty and the student organisations toward the systematic implementation of Malay as an intellectual and academic language. In fact, al-Attas's writings in Malay on Islamic subjects are unique in their poetic prose, and serve as literary models for the Islamic-oriented scholars and writers of Malaysia. This marks the first time that modern Malay is used intellectually and philosophically, thereby creating a new style of language.[citation needed]Islam and Metaphysics

Al-Attas maintains that modern science sees things as mere things, and that it has reduced the study of the phenomenal world to an end in itself. Certainly this has brought material benefits, however it is accompanied by an uncontrollable and insatiable propensity to destroy nature itself. Al-Attas maintains a firm critique that to study and use nature without a higher spiritual end has brought mankind to the state of thinking that men are gods or His co-partners. "Devoid of real purpose, the pursuit of knowledge becomes a deviation from the truth, which necessarily puts into question the validity of such knowledge." [Islam and Secularism, p.36]

Al-Attas views Western civilisation as constantly changing and 'becoming' without ever achieving 'being'. He analyses that many institutions and nations are influenced by this spirit of the West and they continually revise and change their basic developmental goals and educational objectives to follow the trends from the West. He points to Islamic metaphysics which shows that Reality is composed of both permanence and change; the underlying permanent aspects of the external world are perpetually undergoing change [Islam and Secularism, p.82]

For al-Attas, Islamic metaphysics is a unified system that discloses the ultimate nature of Reality in positive terms, integrating reason and experience with other higher orders in the suprarational and transempirical levels of human consciousness. He sees this from the perspective of philosophical Sufism. Al-Attas also says that the Essentialist and the Existentialists schools of the Islamic tradition address the nature of reality. The first is represented by philosophers and theologians, and the latter by Sufis. The Essentialists cling to the principle of mahiyyah (quiddity), whereas the Existentialists are rooted in wujud (the fundamental reality of existence) which is direct intuitive experience, not merely based on rational analysis or discursive reasoning. This has undoubtedly led philosophical and scientific speculations to be preoccupied with things and their essences at the expense of existence itself, thereby making the study of nature an end in itself. Al-Attas maintains that in the extra-mental reality, it is wujud (Existence) that is the real "essences" of things and that what is conceptually posited as mahiyyah ("essences" or "quiddities") are in reality accidents of existence.

The process of creation or bringing into existence and annihilation or returning to non-existence, and recreation of similars is a dynamic existential movement. There is a principle of unity and a principle of diversity in creation. "The multiplicity of existents that results is not in the one reality of existence, but in the manifold aspects of the recipients of existence in the various degrees, each according to its strength or weakness, perfection or imperfection, and priority or posteriority. Thus the multiplicity of existents does not impair the unity of existence, for each existent is a mode of existence and does not have a separate ontological status".[citation needed] He clarifies that the Essence of God is absolutely transcendent and is unknown and unknowable, except to Himself, whereas the essence or reality of a thing consists of a mode of existence providing the permanent aspect of the thing, and its quiddity, endowing it with its changing qualities. things that has begin with life study

Awards and achievements

Al-Attas developed a style and precise vocabulary that uniquely characterised his Malay writings and language. In 1970, al-Attas was one of the senior founders of the National University of Malaysia, which sought to replace the English language with the Malay language as the medium of instruction at the tertiary level of education. In 1973, he founded and directed the Institute of Malay Language, Literature, and Culture (IBKKM) at the new University.

Al-Attas has won international recognition by orient lists and scholars of Islamic and Malay civilisations. He has chaired the panel on Islam in Southeast Asia at the 29th Congress International des Orientalistes in Paris in 1973. In 1975, he was conferred Fellow of the Imperial Iranian Academy of Philosophy for outstanding contribution in the field of comparative philosophy. He was a Principal Consultant to the World of Islam Festival held in London in 1976, and was speaker and delegate at the International Islamic Conference held concurrently at the same place. He was also a speaker and an active participant at the First World Conference on Islamic Education held at Mecca in 1977, where he chaired the Committee on Aims and Definitions of Islamic Education. From 197677, he was a Visiting Professor of Islamic at Temple University, Philadelphia, United States. In 1978. He chaired the UNESCO meeting of experts on Islamic history held at Aleppo, Syria, and in the following year the President of Pakistan, General Muhammad Zia ul-Haq, conferred upon him the Iqbal Centenary Commemorative Medal.[citation needed]He occupies a position of intellectual eminence in his country as the first holder of the Chair of Malay Language and Literature at the National University of Malaysia (197084), and as the first holder of the Tun Abdul Razak Chair of Southeast Asian Studies at Ohio University, USA (198082) and as the Founder-Director of the International Institute of Islamic Thought and Civilisation (ISTAC), Malaysia (since 1987). He has delivered more than 400 lectures throughout Europe, the United States, Japan, and the Far East and the Muslim world. And in 1993, in recognition of his many important and far-reaching contributions to contemporary Islamic thought, Anwar Ibrahim, as the Chairman of ISTAC and the President of the International Islamic University Malaysia has appointed al-Attas as the first holder of the Abu Hamid al-Ghazali Chair of Islamic Thought at ISTAC. King Hussein of Jordan made him a Member of the Royal Academy of Jordan in 1994, and in June 1995 the University of Khartoum conferred upon him the Degree of Honorary Doctorate of Arts (D. Litt.).

He is also an able calligrapher, and his work was exhibited at the Tropenmuseum in Amsterdam in 1954. He has also published three Basmalah renditions on a living subject (kingfisher, 1970; chanticleer, 1972; fish, 1980) in some of his books. He also planned and designed the building of ISTAC (1991), the unique scroll of the al-Ghazali Chair (1993), the auditorium and the mosque of ISTAC (1994), as well as their landscaping and interior decor, imbuing them with a unique Islamic, traditional, and cosmopolitan character.

Ancestry

Syed Naquib is of mixed ancestry; His father, Syed Ali al-Attas, was the son of a Hadhrami Arab preacher and a Circassian noblewoman. On his father's side, Syed Naquib was the son of a Hadhrami Arab and a Sundanese noblewoman.[3][show]Ancestors of Syed Muhammad Naquib al-Attas

Bibliography

A list of works by Syed Muhammad Naquib Al-Attas is as follows. He authored more than two dozen books and monographs, and a lot of articles.[4]Books and Monographs

(1959) Rangkaian Ruba'iyat (Kuala Lumpur: Dewan Bahasa dan Pustaka).

(1963) Some Aspects of Sufism as Understood and Practised among the Malays (Singapore: Malaysian Sociological Research Institute).

(1969) Raniri and the Wujudiyyah of the 17th Century Acheh (Kuala Lumpur: Monographs of the Malaysian Branch of the Royal Asiatic Society).

(1970) The Mysticism of Hamzah Fansuri (Kuala Lumpur: University of Malaya Press).

(1970) The Correct Date of the Terengganu Inscription (Kuala Lumpur: Museum Department).

(1972) Islam dalam Sejarah dan Kebudayaan Melayu (Kuala Lumpur: Universiti Kebangsaan Malaysia).

(1975) Comments on the Re-Examination of Al-Raniris Hujjatul Siddiq: A Refutation (Kuala Lumpur: Museum Department).

(1978) Islam and Secularism (Kuala Lumpur: Muslim Youth Movement of Malaysia (ABIM); reprint, Kuala Lumpur: International Institute of Islamic Thought and Civilisation (ISTAC), 1993).

(1980) The Concept of Education in Islam (Kuala Lumpur: Muslim Youth Movement of Malaysia (ABIM); reprint, Kuala Lumpur: International Institute of Islamic Thought and Civilisation (ISTAC)).

(1986) A Commentary on the Hujjat al-Siddiq of Nur al-Din al-Raniri: Being an Exposition the Salient Points of Distinction between the Positions of the Theologians, the Philosophers, the Sufis and the Pseudo-Sufis on the Ontological Relationship between God and the World and Related Questions (Kuala Lumpur: Malaysian Ministry of Culture).

(1988) The Oldest Known Malay Manuscript: A 16th Century Malay Translation of the `Aqaid of al-Nasafi (Kuala Lumpur: University of Malaya).

(1989) Islam and the Philosophy of Science (Kuala Lumpur: International Institute of Islamic Thought and Civilisation (ISTAC)) (tr. into German by Christoph Marcinkowski as Islam und die Grundlagen von Wissenschaft, Kuala Lumpur: ISTAC, 2001)

(1990) The Nature of Man and the Psychology of the Human Soul (Kuala Lumpur: International Institute of Islamic Thought and Civilisation (ISTAC)).

(1990) On Quiddity and Essence (Kuala Lumpur: International Institute of Islamic Thought and Civilisation (ISTAC)).

(1990) The Intuition of Existence (Kuala Lumpur: International Institute of Islamic Thought and Civilisation (ISTAC)).

(1992) Islam: The Concept of Religion and the Foundation of Ethics and Morality (Kuala Lumpur: International Institute of Islamic Thought and Civilisation (ISTAC)).

(1993) The Meaning and Experience of Happiness in Islam (tr. into Malay by Muhammad Zainiy 'Uthman as Ma'na Kebahagiaan dan Pengalamannya dalam Islam, Kuala Lumpur: ISTAC; and into German by Christoph Marcinkowski as Die Bedeutung und das Erleben von Glckseligkeit im Islam, Kuala Lumpur: ISTAC, 1998)

(1994) The Degrees of Existence (1995) Prolegomena to the Metaphysics of Islam: An Exposition of the Fundamental Elements of the Worldview of Islam (Kuala Lumpur: International Institute of Islamic Thought and Civilization (ISTAC)).

(2001) Risalah untuk Kaum Muslimin (Kuala Lumpur: International Institute of Islamic Thought and Civilization (ISTAC)).

(2007) Tinjauan Ringkas Peri Ilmu dan Pandangan Alam (Penang, Malaysia: Universiti Sains Malaysia).

(2011) Historical Fact and Fiction (Kuala Lumpur, Malaysia: UTM Press).[5]See also

International Institute of Islamic Thought and Civilisation List of Islamic scholarsNotes

1. Syed Muhammad Naquib al-Attas2. Taking root, branching out, DZIREENA MAHADZIR, 1 April 2007, The Star3. Abaza (2002), pg 93-4

4. Robert W. Hefner (2004). Remaking Muslim Politics: Pluralism, Contestation, Democratization. Princeton University Press. p. 2625. "Book sheds new light on history".

References

M. Ismail Marcinkowski, "Dr. Marcinkowski explains what ISTAC has to offer". Education Quarterly (Kuala Lumpur, Malaysia) no. 7 (NovemberDecember 1999): 2829.

Wan Mohd Nor Wan Daud (1998), The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas: An Exposition of the Original Concept of Islamisation, ISTAC, Kuala Lumpur.

Abaza, Mona, Debates on Islam and Knowledge in Malaysia and Egypt: Shifting Worlds, Routledge (2002), ISBN 0-7007-1505-3External links

Al-Attas Revisited on the Islamic Understanding of Education v t eIslamic philosophy

Authority control WorldCat VIAF: 49262630 LCCN: n80149985 GND: 1019148934 SUDOC: 094531137

Categories:

1931 births Alumni of SOAS, University of London Living people Malaysian people of Yemeni descent Hadhrami people Malaysian Muslims Malaysian writers Muslim writers Muslim theologians Muslim historians People from Bogor Graduates of the Royal Military Academy Sandhurst 20th-century philosophers 21st-century philosophers Academics of the National University of MalaysiaNavigation menu

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