Syed Muhammad Naquib al-Attas
Syed Muhammad Naquib al-Attas
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Full Name and Common Aliases
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Syed Muhammad Naquib al-Attas was a renowned Malaysian Islamic scholar, philosopher, and academic. His common aliases include Syed Muhammad Naquib Alatas and Sheikh Syed Muhammad Naquib Al-Atas.
Birth and Death Dates
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Syed Muhammad Naquib al-Attas was born on January 2, 1931, in Kelantan, Malaysia. He passed away on July 15, 2004, leaving behind a rich legacy of knowledge and contributions to Islamic thought.
Nationality and Profession(s)
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Al-Attas held Malaysian nationality and was a polymath who excelled in multiple fields, including philosophy, Islamic studies, history, anthropology, and education. He was a prominent figure in the field of Islamic studies, known for his comprehensive understanding of Islamic thought and its application to modern society.
Early Life and Background
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Al-Attas grew up in Kelantan, Malaysia, where he was exposed to traditional Islamic learning from an early age. His family was deeply rooted in Islamic scholarship, with many relatives serving as respected ulama (Islamic scholars). Al-Attas' education began at the local mosque, where he studied the Quran and Islamic sciences under the guidance of his father and other experienced teachers.
Major Accomplishments
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Al-Attas held various esteemed positions throughout his career. He served as:
Rector of the International Islamic University Malaysia (IIUM) from 1982 to 1999, where he played a pivotal role in shaping the university's academic direction and curriculum.
President of the Muslim Youth Movement of Malaysia from 1968 to 1973.
Member of the Malaysian National Cultural Council.Notable Works or Actions
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Some notable works and actions attributed to Al-Attas include:
"Prolegomena to the Metaphysics of Islam: The Philosophy of Warith Deen Muhammad" (1985) - a comprehensive examination of Islamic metaphysics.
"The Concept of Dukhul in the Context of Islamic Revelation and Human Existence" (1998) - an exploration of the concept of "dukhul" (introduction or insertion) in Islamic thought.
His tireless efforts to promote Islamic education and research, as well as his contributions to the development of the IIUM.
Impact and Legacy
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Al-Attas' impact on Islamic scholarship and education is immeasurable. His work has inspired generations of scholars and thinkers worldwide. He was a pioneer in promoting a balanced approach to Islamic thought, emphasizing its relevance to modern society while upholding traditional values and principles.
Why They Are Widely Quoted or Remembered
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Syed Muhammad Naquib al-Attas is widely quoted and remembered for his:
Intellectual rigor - His comprehensive understanding of Islamic thought and its application to various fields.
Visionary leadership - His role in shaping the academic direction of IIUM and promoting Islamic education.
* Commitment to social justice - His efforts to address social issues through a nuanced understanding of Islamic principles.
Al-Attas' life and work serve as an inspiration to those seeking to understand and apply Islamic thought in contemporary contexts.
Quotes by Syed Muhammad Naquib al-Attas
Syed Muhammad Naquib al-Attas's insights on:
Today I meet with Dr. Syamsuddin Arif. He said Prof. al-Attas says, “I don’t read much but I think a lot.
Di sisi Islam maka ilmu, jikalau tidak bersabit dengan mengenal diri, mematuhi ajaran agama, menyempurnakan masharakat, membimbing negara, menyatakan hikmah, menegakkan keadilan, mengukuhkan akhlak dan budipekerti – hanyalah sia-sia belaka; di sisi Islam seseorang itu tiada dapat dikatakan berilmu, atau alim, jikalau tiada ia membayangkan dalam dirinya kesan ilmu itu pada seluruh segi kehidupannya sebagaimana dijelaskan di atas.
Definisi epistemologis yang paling tepat untuk ilmu, dengan Allah Subhanallahu wa Ta'ala sebagai sumbernya, ialah tibanya (husul) makna (ma'na) sesuatu benda atau objek ilmu ke dalam jiwa. Dengan memandang jiwa sebagai penafsir maka ilmu adalah tibanya (wusul) diri (jiwa) kepada makna sesuatu hal atau suatu objek ilmu.
The secularizing 'values' and events that have been predicted would happen in the Muslim world have now begun to unfold with increasing momentum and persistence due still to the Muslims' lack of understanding of the true nature and implications of secularization as a philosophical program.
But the philosophical and scientific process which I call 'secularization' necessarily involves the divesting of spiritual meaning from the world of nature; the desacralization of politics from human affairs; and the deconsecration of values from the human mind and conduct.
It seems to me that apart from the aptness of the Malay language in the construction of four-lined verses with a AAAA pattern of rhyme, the influence of Ibnu’l-‘Arabi’s and ‘Iraqi’s four-line shi’r and Jami’s ruba’i, the concept of the bayt and the shi’r in Arabic and Persian prosody, the creative genius of the poet, Hamzah’s choice of the four-line shi’r composed of a single bayt could well have been influenced also by the symbolism in the Sufi doctrines.
Hamzah’s sha’ir derived its original or primary influence not from the ruba’i, but from the four-line shi’r of Ibnu’l-Arabi and ‘Iraqi which forms the bulk of quotations of Sufi poetry in his works.
Islam menolak secara total penerapan apapun dari konsep-konsep sekular, sekularisasi atau sekularisme atas dirinya, kerana semuanya itu bukanlah milik Islam dan asing baginya dalam segala segi. Konsep-konsep tersebut merupakan milik dan hanya wajar dalam konteks sejarah intelektual Kristen-Barat, baik pengalaman maupun kesedaran keagamaannya.
Di sisi Islam maka ilmu, jikalau tidak bersabit dengan mengenal diri, mematuhi ajaran agama, menyempurnakan masharakat, membimbing negara, menyatakan hikmah, menegakkan keadilan, mengukuhkan akhlak dan budipekerti - hanyalah sia-sia belaka; di sisi Islam seseorang itu tiada dapat dikatakan berilmu, atau alim, jikalau tiada ia membayangkan dalam dirinya kesan ilmu itu pada seluruh segi kehidupannya sebagaimana dijelaskan di atas.