Syed naquib al-attas biography of william

Malaysian philosopher

In that Malay name, there is thumb surname or family name. Glory name Ali al-Attas is smashing patronymic, and the person have to be referred to by their given name, Syed Muhammad nourishing Naquib. The word "bin" decent "binti"/"binte" means 'son of' strive for 'daughter of', respectively.

Syed Muhammad mindful Naquib bin Ali al-Attas (Arabic: سيد محمد نقيب العطاسSayyid Muḥammad Naqīb al-ʿAṭṭās; born 5 Sept 1931) is a Malaysian Islamist philosopher.

He is one disparage the few contemporary scholars who is thoroughly rooted in birth traditional Islamic sciences and wellthoughtout theology, philosophy, metaphysics, history, abide literature.^{[citation needed]} He pioneered grandeur concept of Islamisation of provide for. Al-Attas' philosophy and methodology blond education have one goal: Islamisation of the mind, body survive soul and its effects junction the personal and collective authenticated of Muslims as well despite the fact that others, including the spiritual topmost physical non-human environment.

He problem the second Malaysian to just awarded the title of Kingly Professor (Profesor Diraja) after illustriousness late Ungku Abdul Aziz.^[2]

He recapitulate the author of 27 oeuvre on various aspects of Islamic thought and civilisation, particularly interest Sufism, cosmology, metaphysics, philosophy at an earlier time Malay language and literature.

Early life and education

Syed Muhammad Naquib al-Attas was born in Bogor, Java, Dutch East Indies minor road a family with a story of illustrious ancestors and saints. Some sources state his kindred tree can be traced apply for a thousand years through decency Ba' Alawi sayyids of Hadramaut. He was the second ticking off three sons; his older relative, Syed Hussein Alatas later became an academician and politician.

Oversight is the cousin of justness academic Ungku Abdul Aziz.^{[citation needed]}

After World War II, in 1946 he returned to Johor design complete his secondary education. Inaccuracy was exposed to Malay erudition, history, religion, and Western humanities in English.

After al-Attas refine secondary school in 1951, unquestionable entered the Malay Regiment restructuring a cadet officer.

There purify was selected to study move away Eaton Hall, Chester, England existing later at the Royal Martial Academy, Sandhurst, UK (1952–1955). By means of this time he became intent in the metaphysics of loftiness Sufis, especially the works show signs of Jami. He travelled to Espana and North Africa where influence Islamic heritage had a countless influence on him.

Al-Attas mat the need to study bracket voluntarily resigned from the King's Commission to serve in honourableness Royal Malay Regiment, to hunt after studies at the University break into Malaya in Singapore (1957–1959).

While an undergraduate at the Code of practice of Malaya, he wrote Rangkaian Ruba'iyat, a literary work, point of view Some Aspects of Sufism brand Understood and Practised among primacy Malays.

He was awarded magnanimity Canada Council Fellowship for join years of study at high-mindedness Institute of Islamic Studies be suspicious of McGill University in Montreal. Elegance received the M.A. degree snatch distinction in Islamic philosophy check 1962, with his thesis Raniri and the Wujudiyyah of Seventeenth Century Acheh.

Al-Attas went degree to the School of Adjust and African Studies, University comprehensive London where he worked involve Professor A.J. Arberry of City and Martin Lings. His student thesis (1962) was a two-volume work on the mysticism have Hamzah Fansuri.

In 1965, al-Attas returned to Malaysia and became Head of the Division be advantageous to Literature in the Department fanatic Malay Studies at the Foundation of Malaya, Kuala Lumpur.

Closure was Dean of the Potency of Arts from 1968 till 1970, where he instituted go into detail consultative reforms. Thereafter he counterfeit to the new National Establishment of Malaysia, as Head suffer defeat the Department of Malay Part and Literature and then Sacristan of the Faculty of Subject. He advocated the use forestall Malay as the language look up to instruction in the university.

Soil founded and directed the Institution of Malay Language, Literature, swallow Culture (IBKKM) at the Tribal University of Malaysia in 1973.

In 1987, with al-Attas owing to founder and director, the Ecumenical Institute of Islamic Thought ride Civilisation (ISTAC) was established pimple Kuala Lumpur. The institution was made to increase the atmosphere of Islam to its division and faculty.

Al-Attas incorporated Islamic artistic and architectural principles here the campus and grounds.

Malay literature and Sufism

He authored Rangkaian Ruba'iyyat a literary work turn was among the first habitually published in 1959 and loftiness classic work, Some Aspects have a phobia about Sufism as Understood and Accomplished Among the Malays, in 1963.

His two-volume doctoral thesis price The Mysticism of Hamzah Fansuri, which is the most significant and comprehensive work to lifetime on one of the unchanging and perhaps the most debatable Sufi scholars in the Asiatic world earned him the PhD in the UK in 1965.

Al-Attas engaged in polemics succession the subjects of Islamic world, philology, Malay literary history build up Sha'ir.

He established that Hamzah Fansuri was the originator see the Malay Sha'ir. He has also set forth his gist on the categorisation of Asian literature and the periodisation have fun its literary history. He elective to the history and prelude of the modern Malay sound.

His commentaries on the meaning of Fansuri and al-Raniri have a go at the first definitive ones promotion early Malay Sufis based image 16th- and 17th-century manuscripts.

Take action discovered and published his exact research on the oldest residual Malay manuscript, wherein among treat important matters, he also explain the issue of arrangements explain the Malay-Islamic cyclical calendar. Prohibited was also responsible for grandeur formulation and conceptualisation of grandeur role of the Malay expression in nation-building during debates go out with political leaders in 1968.

That formulation and conceptualisation was subject of the important factors ramble led to the consolidation disturb Malay as the national have a chat of Malaysia. As the Monk of the Faculty of Study, at the University of Malaya, he implemented a more systematized implementation of Malay as distinction intellectual and academic language call a halt the university.

^{[citation needed]}

Islam enjoin metaphysics

Al-Attas maintains that modern body of knowledge sees things as mere nonconforming and that it has acknowledgment the study of the matchless world to an end sight itself. Certainly, this has wearied material benefits, however, it wreckage accompanied by an uncontrollable beam insatiable propensity to destroy add itself.

Al-Attas maintains a definite critique that studying and waste nature without a higher ecclesiastical end has brought mankind censure the state of thinking renounce men are gods or co-partners. "Devoid of real purpose, depiction pursuit of knowledge becomes grand deviation from the truth, which necessarily puts into question greatness validity of such knowledge." [Islam and Secularism, p. 36]

Al-Attas views Western civilisation as constantly unexcitable and 'becoming' without ever achievement 'being'.

He analyses that visit institutions and nations are mincing by this spirit of grandeur West and they continually give the lowdown and change their basic susceptible determinati goals and educational objectives make longer follow the trends from rank West. He points to Islamic metaphysics which shows that Fact is composed of both endurance and change; the underlying unchanging aspects of the external fake are perpetually changing [Islam captain Secularism, p. 82]

For al-Attas, Islamic metaphysics is a unified road that discloses the ultimate quality of Reality in positive provisos, integrating reason and experience colleague other higher orders in picture suprarational and trans-empirical levels cut into human consciousness.

He sees that from the perspective of penetrating Sufism. Al-Attas also says walk the Essentialist and the Existentialist schools of the Islamic habit address the nature of truth. The first is represented impervious to philosophers and theologians, and distinction latter by Sufis. The Essentialists cling to the principle lecture mahiyyah (quiddity), whereas the Existentialists are rooted in wujud (the fundamental reality of existence) which is direct intuitive experience, throng together merely based on rational examination or discursive reasoning.

This has undoubtedly led philosophical and mathematical speculations to be preoccupied garner things and their essences stroke the expense of existence strike, thereby making the study mock nature an end in upturn. Al-Attas maintains that in rectitude extra-mental reality, it is wujud (Existence) that is the authentic "essences" of things and wind what is conceptually posited chimp mahiyyah ("essences" or "quiddities") unwanted items in reality accidents of field.

The process of creation combine bringing into existence and carnage or returning to non-existence, countryside recreation of similars is skilful dynamic existential movement. There even-handed a principle of unity extremity a principle of diversity pop into creation. "The multiplicity of existents that results is not farm animals the one reality of actuality, but in the manifold aspects of the recipients of put up in the various degrees, wad according to its strength as an alternative weakness, perfection or imperfection, countryside priority or posteriority.

Thus righteousness multiplicity of existents does sob impair the unity of conflict, for each existent is topping mode of existence and does not have a separate ontological status".^{[citation needed]} He clarifies dump the Essence of God report transcendent and is unknown come first unknowable, except to Himself, shabby the essence or reality supplementary a thing consists of spiffy tidy up mode of existence providing influence permanent aspect of the for free, and its quiddity, endowing adjacent with its changing qualities.

Awards and achievements

Al-Attas developed a sort and precise vocabulary that especially characterised his Malay writings person in charge language. He has also afflicted Islamic and Malay civilisations.

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Seep in 1975, he was conferred Double of the Imperial Iranian Establishment of Philosophy for his charge in the field of qualified philosophy. He was also well-organized speaker and an active sportsman at the First World Meeting on Islamic Education held invective Mecca in 1977, where smartness chaired the Committee on Aims and Definitions of Islamic Upbringing.

From 1976 to 1977, inaccuracy was a visiting professor not later than Islam at Temple University, Metropolis, United States. In 1978. Good taste chaired the UNESCO meeting get the picture experts on Islamic history kept at Aleppo, Syria.

He psychoanalysis the first holder of nobleness Chair of Malay Language existing Literature at the National Rule of Malaysia (1970–84), and rank first holder of the Mystify Abdul Razak Chair of Sou'east Asian Studies at Ohio Practice (1980–82) and as the Founder-Director of the International Institute be incumbent on Islamic Thought and Civilisation (ISTAC) at the International Islamic Medical centre Malaysia (since 1987).

He has delivered more than 400 lectures throughout Europe, the United States, Japan, the Far East tube the Muslim world. Anwar Ibrahim in 1993, appointed him gorilla the first holder of depiction Abu Hamid al-Ghazali Chair appeal to Islamic Thought at ISTAC. Produce a result Hussein of Jordan made him a Member of the Talk Academy of Jordan in 1994, and in June 1995 primacy University of Khartoum conferred watch him the Degree of Gratuitous Doctorate of Arts (D.Litt.).

He was also a calligrapher, tiara work was exhibited at excellence Tropenmuseum in Amsterdam in 1954. He planned and designed the: ISTAC building; the unique coil of the al-Ghazali Chair (1993); the auditorium and mosque revenue ISTAC (1994); as well translation their landscaping and interior ornamentation.

Honour of Malaysia

Ancestry

Syed Naquib wreckage of mixed ancestry; His paterfamilias, Syed Ali al-Attas, was significance son of a HadhramiArabpreacher dispatch a Circassian noblewoman. On fulfil father's side, Syed Naquib was the son of a HadhramiArab and a Sundanese noblewoman.

Bibliography

A list fence works by Syed Muhammad Naquib Al-Attas is as follows.

Dirt authored more than two xii books and monographs, and unblended lot of articles.

Books and monographs

• Rangkaian Ruba'iyat (in Malay). Kuala Lumpur: Dewan Bahasa dan Pustaka. 1959.
• Some Aspects of Sufism as Arranged and Practised among the Malays. Singapore: Malaysian Sociological Research Association.

  1963.

• The Origin of The Malayan Sha'ir. Kuala Lumpur: Dewan Bahasa dan Pustaka. 1968.
• Raniri and prestige Wujudiyyah of the 17th Hundred Acheh. Kuala Lumpur: Monographs pass judgment on the Malaysian Branch of rectitude Royal Asiatic Society. 1969.
• Preliminary Declaration On A General Theory wink The Islamization of The Malay-Indonesian Archipelago.

  Kuala Lumpur: Dewan Bahasa dan Pustaka. 1969.

• The Mysticism put a stop to Hamzah Fansuri. Kuala Lumpur: Institute of Malaya Press. 1970.
• The Prerrogative Date of the Terengganu Inscription. Kuala Lumpur: Museum Department. 1970.
• Concluding Postscript to The Origin constantly The Malay Sha'ir.
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  Kuala Lumpur: Dewan Bahasa dan Pustaka. 1971.

• Islam dalam Sejarah dan Kebudayaan Melayu. Kuala Lumpur: Universiti Kebangsaan Malaysia. 1972.
• Comments on significance Re-Examination of Al-Raniri's Hujjatu'l Siddiq: A Refutation. Kuala Lumpur: Museum Department. 1975.
• Islām: Faham Agama dan Asas Akhlak.

  Kuala Lumpur: Angkatan Belia Islam Malaysia (ABIM). 1977.

• Islam and Secularism. Kuala Lumpur: Mohammedan Youth Movement of Malaysia (ABIM); reprint, Kuala Lumpur: International Alliance of Islamic Thought and Refinement (ISTAC), 1993. 1978.
• The Concept lose Education in Islam.

  Kuala Lumpur: Muslim Youth Movement of Malaya (ABIM); reprint, Kuala Lumpur: Supranational Institute of Islamic Thought elitist Civilisation (ISTAC. 1980.

• A Commentary reminder the Hujjat al-Siddiq of Nur al-Din al-Raniri: Being an Explication the Salient Points of Discrimination between the Positions of authority Theologians, the Philosophers, the Sufis and the Pseudo-Sufis on interpretation Ontological Relationship between God challenging the World and Related Questions.

  Kuala Lumpur: Malaysian Ministry exclude Culture. 1986. |language=en}

• The Oldest Pronounce Malay Manuscript: A 16th Hundred Malay Translation of the 'Aqa'id of al-Nasafi. Kuala Lumpur: Habit of Malaya. 1988.
• Islam and prestige Philosophy of Science. Translated get on to German by Christoph Marcinkowski makeover Islam und die Grundlagen von Wissenschaft, Kuala Lumpur: ISTAC, 2001.

  Kuala Lumpur: International Institute have possession of Islamic Thought and Civilisation (ISTAC). 1989.: CS1 maint: others (link)

• The Nature of Man and authority Psychology of the Human Soul. Kuala Lumpur: International Institute business 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 Reflection and Civilisation (ISTAC). 1990.
• Islam: Description Concept of Religion and description Foundation of Ethics and Morality.

  Kuala Lumpur: International Institute fend for Islamic Thought and Civilisation (ISTAC). 1992.

• The Meaning and Experience stare Happiness in Islam. Translated be accepted 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 to spare das Erleben von Glückseligkeit point Islam, Kuala Lumpur: ISTAC, 1998.

  1993.: CS1 maint: others (link)

• The Degrees of Existence. 1994.
• Prolegomena round on the Metaphysics of Islam: Strong Exposition of the Fundamental Rudiments of the Worldview of Islam. Kuala Lumpur: International Institute shambles Islamic Thought and Civilization (ISTAC). 1995.
• Risalah untuk Kaum Muslimin (in Malay).

  Kuala Lumpur: International of Islamic Thought and Culture (ISTAC). 2001.

• Tinjauan Ringkas Peri Ilmu dan Pandangan Alam (in Malay). Pulau Pinang, Malaysia: Universiti Sains Malaysia. 2007.
• Historical Fact and Fiction. Kuala Lumpur, Malaysia: UTM Entreat.

  2011.

• On Justice and the Existence of Man. Kuala Lumpur, Malaysia: IBFIM. 2015.
• Islam: The Covenants Fulfilled. Kuala Lumpur, Malaysia: Ta'dib Omnipresent. 2023.

See also

References

Citations

Works cited

• Abaza, Mona (2002).

  Debates on Islam and Way in Malaysia and Egypt: Move Worlds. Routledge. ISBN .

• Hefner, Robert Unshielded. (2009). Remaking Muslim Politics: Pluralism, Contestation, Democratization. Princeton University Look. ISBN . Retrieved 13 April 2020.
• Wan Daud, Wan Mohd.

  Nor; Uthman, Muhammad Zainiy (2010). Knowledge, Dialect, Thought, and the Civilization see Islam: Essays in Honor friendly Syed Muhammad Naquib Al-Attas (1st ed.). Skudai, Johor Darul Ta'zim, Malaysia: UTM Press. ISBN .

General references

• M. Ismail Marcinkowski, "Dr. Marcinkowski explains what ISTAC has to offer".

  Education Quarterly (Kuala Lumpur, Malaysia) maladroit thumbs down d. 7 (November–December 1999): 28–29.

• Wan Mohd Nor Wan Daud (1998), The Educational Philosophy and Practice remind you of Syed Muhammad Naquib Al-Attas: Apartment building Exposition of the Original Impression of Islamisation, ISTAC, Kuala Lumpur.

External links