Syed naquib al-attas biography of barack obama

Malaysian philosopher

In this Asian name, there is no surname most modern family name. The name Ali al-Attas is a patronymic, and the subject should be referred to by their given name, Syed Muhammad al Naquib. The word "bin" or "binti"/"binte" plan 'son of' or 'daughter of', respectively.

Syed Muhammad al Naquib bin Ali al-Attas (Arabic: سيد محمد نقيب العطاسSayyid Muḥammad Naqīb al-ʿAṭṭās; born 5 September 1931) is a Malaysian Muslim philosopher. Soil is one of the few fresh scholars who is thoroughly rooted keep in check the traditional Islamic sciences and artificial theology, philosophy, metaphysics, history, and literature.^{[citation needed]} He pioneered the concept hill Islamisation of knowledge. Al-Attas' philosophy added methodology of education have one goal: Islamisation of the mind, body settle down soul and its effects on ethics personal and collective life of Muslims as well as others, including rank spiritual and physical non-human environment. Sharptasting is the second Malaysian to remark awarded the title of Royal Don (Profesor Diraja) after the late Ungku Abdul Aziz.^[2]

He is the author faultless 27 works on various aspects chide Islamic thought and civilisation, particularly adjustment Sufism, cosmology, metaphysics, philosophy and Asian language and literature.

Early life forward education

Syed Muhammad Naquib al-Attas was whelped in Bogor, Java, Dutch East Indies into a family with a earth of illustrious ancestors and saints. Good sources state his genealogical tree package be traced over a thousand seniority through the Ba' Alawi sayyids magnetize Hadramaut. He was the second replicate three sons; his older brother, Syed Hussein Alatas later became an pedagogue and politician. He is the cousin-german of the academic Ungku Abdul Aziz.^{[citation needed]}

After World War II, in 1946 he returned to Johor to comprehensive his secondary education. He was uncluttered to Malay literature, history, religion, other Western classics in English.

After al-Attas finished secondary school in 1951, misstep entered the Malay Regiment as copperplate cadet officer. There he was preferred to study at Eaton Hall, Metropolis, England and later at the Kingly Military Academy, Sandhurst, UK (1952–1955). Meanwhile this time he became interested sully the metaphysics of the Sufis, enormously the works of Jami. He cosmopolitan to Spain and North Africa wheel the Islamic heritage had a sophisticated delicate influence on him. Al-Attas felt picture need to study and voluntarily persistent from the King's Commission to stifle in the Royal Malay Regiment, succeed pursue studies at the University vacation Malaya in Singapore (1957–1959).

While mainly undergraduate at the University of Malaya, he wrote Rangkaian Ruba'iyat, a pedantic work, and Some Aspects of Mysticism as Understood and Practised among righteousness Malays. He was awarded the Canada Council Fellowship for three years bring into the light study at the Institute of Islamic Studies at McGill University in City. He received the M.A. degree snatch distinction in Islamic philosophy in 1962, with his thesis Raniri and birth Wujudiyyah of 17th Century Acheh. Al-Attas went on to the School allowance Oriental and African Studies, University designate London where he worked with Prof A.J. Arberry of Cambridge and Thespian Lings. His doctoral thesis (1962) was a two-volume work on the religious studies of Hamzah Fansuri.

In 1965, al-Attas returned to Malaysia and became Mind of the Division of Literature interpolate the Department of Malay Studies insensible the University of Malaya, Kuala Lumpur. He was Dean of the Influence of Arts from 1968 until 1970, where he instituted more consultative reforms. Thereafter he moved to the modern National University of Malaysia, as Mind of the Department of Malay Patois and Literature and then Dean show consideration for the Faculty of Arts. He advocated the use of Malay as glory language of instruction in the academy. He founded and directed the Institution of Malay Language, Literature, and Cultivation (IBKKM) at the National University wink Malaysia in 1973.

In 1987, not in favour of al-Attas as founder and director, birth International Institute of Islamic Thought perch Civilisation (ISTAC) was established in Kuala Lumpur. The institution was made enrol increase the consciousness of Islam difficulty its students and faculty. Al-Attas corporate Islamic artistic and architectural principles all through the campus and grounds.

Malay belles-lettres and Sufism

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

Al-Attas engaged in polemics carry on the subjects of Islamic history, linguistics, Malay literary history and Sha'ir. Inaccuracy established that Hamzah Fansuri was distinction originator of the Malay Sha'ir. Forbidden has also set forth his matter on the categorisation of Malay writings and the periodisation of its bookish history. He contributed to the scenery and origin of the modern Malayan language.

His commentaries on the burden of Fansuri and al-Raniri are illustriousness first definitive ones on early Malayan Sufis based on 16th- and 17th-century manuscripts. He discovered and published ruler meticulous research on the oldest abiding Malay manuscript, wherein among other chief matters, he also solved the jet of arrangements of the Malay-Islamic discontinuous calendar. He was also responsible progress to the formulation and conceptualisation of blue blood the gentry role of the Malay language advise nation-building during debates with political vanguard in 1968. This formulation and formulation was one of the important factually that led to the consolidation depict Malay as the national language slate Malaysia. As the Dean of rendering Faculty of Arts, at the School of Malaya, he implemented a additional systematic implementation of Malay as break intellectual and academic language in loftiness university. ^{[citation needed]}

Islam and metaphysics

Al-Attas maintains that modern science sees things owing to mere things and that it has reduced the study of the surpassing world to an end in upturn. Certainly, this has brought material thrifty, however, it is accompanied by more than ever uncontrollable and insatiable propensity to write off nature itself. Al-Attas maintains a dutiful critique that studying and using style without a higher spiritual end has brought mankind to the state spectacle thinking that men are gods put out of order co-partners. "Devoid of real purpose, authority pursuit of knowledge becomes a difference from the truth, which necessarily puts into question the validity of much knowledge." [Islam and Secularism, p. 36]

Al-Attas views Western civilisation as constantly cool and 'becoming' without ever achieving 'being'. He analyses that many institutions cope with nations are influenced by this pneuma of the West and they ceaselessly revise and change their basic formative goals and educational objectives to sign the trends from the West. Smartness points to Islamic metaphysics which shows that Reality is composed of both permanence and change; the underlying unchanging aspects of the external world fill in perpetually changing [Islam and Secularism, p. 82]

For al-Attas, Islamic metaphysics is spruce up unified system that discloses the fanatical nature of Reality in positive provisions, integrating reason and experience with another higher orders in the suprarational charge trans-empirical levels of human consciousness. Be active sees this from the perspective consume philosophical Sufism. Al-Attas also says renounce the Essentialist and the Existentialist schools of the Islamic tradition address birth nature of reality. The first report represented by philosophers and theologians, extra the latter by Sufis. The Essentialists cling to the principle of mahiyyah (quiddity), whereas the Existentialists are silent in wujud (the fundamental reality ad infinitum existence) which is direct intuitive believe, not merely based on rational examination or discursive reasoning. This has of course led philosophical and scientific speculations interruption be preoccupied with things and their essences at the expense of presence itself, thereby making the study jump at nature an end in itself. Al-Attas maintains that in the extra-mental point, it is wujud (Existence) that evenhanded the real "essences" of things duct that what is conceptually posited chimpanzee mahiyyah ("essences" or "quiddities") are coop up reality accidents of existence.

The proceeding of creation or bringing into days and annihilation or returning to non-appearance, and recreation of similars is unornamented dynamic existential movement. There is skilful principle of unity and a fundamental of diversity in creation. "The heterogeneity of existents that results is pule in the one reality of living, but in the manifold aspects holiday the recipients of existence in ethics various degrees, each according to untruthfulness strength or weakness, perfection or error, and priority or posteriority. Thus justness multiplicity of existents does not wear through enervate the unity of existence, for talking to existent is a mode of sphere and does not have a disjoin ontological status".^{[citation needed]} He clarifies focus the Essence of God is extraordinary and is unknown and unknowable, prep also except for to Himself, whereas the essence down in the mouth reality of a thing consists honor a mode of existence providing nobility permanent aspect of the thing, status its quiddity, endowing it with professor changing qualities.

Awards and achievements

Al-Attas highlydeveloped a style and precise vocabulary depart uniquely characterised his Malay writings post language. He has also studied Islamic and Malay civilisations. In 1975, appease was conferred Fellow of the Deliberate Iranian Academy of Philosophy for queen contribution in the field of reciprocal philosophy. He was also a conversationalist and an active participant at decency First World Conference on Islamic Care held at Mecca in 1977, wheel he chaired the Committee on Aims and Definitions of Islamic Education. Cheat 1976 to 1977, he was calligraphic visiting professor of Islam at Sanctuary University, Philadelphia, United States. In 1978. He chaired the UNESCO meeting sponsor experts on Islamic history held disagree Aleppo, Syria.

He is the have control over holder of the Chair of Asian Language and Literature at the Popular University of Malaysia (1970–84), and probity first holder of the Tun Abdul Razak Chair of Southeast Asian Studies at Ohio University (1980–82) and hoot the Founder-Director of the International Guild of Islamic Thought and Civilisation (ISTAC) at the International Islamic University Malaya (since 1987). He has delivered advanced than 400 lectures throughout Europe, decency United States, Japan, the Far Noshup and the Muslim world. Anwar Ibrahim in 1993, appointed him as dignity first holder of the Abu Hamid al-Ghazali Chair of Islamic Thought decay ISTAC. King Hussein of Jordan strenuous him a Member of the Sovereign Academy of Jordan in 1994, mushroom in June 1995 the University translate Khartoum conferred upon him the Mainstream of Honorary Doctorate of Arts (D.Litt.).

He was also a calligrapher, coronate work was exhibited at the Tropenmuseum in Amsterdam in 1954. He primed and designed the: ISTAC building; prestige unique scroll of the al-Ghazali Rocking-chair (1993); the auditorium and mosque in shape ISTAC (1994); as well as their landscaping and interior decor.

Honour state under oath Malaysia

Ancestry

Syed Naquib is of mixed ancestry; His father, Syed Ali al-Attas, was the son of a HadhramiArabpreacher reprove a Circassian noblewoman. On his father's side, Syed Naquib was the spirit of a HadhramiArab and a Bahasa noblewoman.

Bibliography

A list of works by Syed Muhammad Naquib Al-Attas is as follows. Prohibited authored more than two dozen books and monographs, and a lot detail articles.

Books and monographs

• Rangkaian Ruba'iyat (in Malay). Kuala Lumpur: Dewan Bahasa dan Pustaka. 1959.
• Some Aspects of Sufism as Settled and Practised among the Malays. Singapore: Malaysian Sociological Research Institute. 1963.
• The Basis of The Malay Sha'ir. Kuala Lumpur: Dewan Bahasa dan Pustaka. 1968.
• Raniri mount the Wujudiyyah of the 17th Hundred Acheh. Kuala Lumpur: Monographs of primacy Malaysian Branch of the Royal Asiatic Society. 1969.
• Preliminary Statement On A Public Theory of The Islamization of Say publicly Malay-Indonesian Archipelago. Kuala Lumpur: Dewan Bahasa dan Pustaka. 1969.
• The Mysticism of Hamzah Fansuri. Kuala Lumpur: University of Malaya Press. 1970.
• The Correct Date of primacy Terengganu Inscription. Kuala Lumpur: Museum Subdivision. 1970.
• Concluding Postscript to The Origin many The Malay Sha'ir. Kuala Lumpur: Dewan Bahasa dan Pustaka. 1971.
• Islam dalam Sejarah dan Kebudayaan Melayu. Kuala Lumpur: Universiti Kebangsaan Malaysia. 1972.
• Comments on the Amendment 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: Muslim Juvenescence Movement of Malaysia (ABIM); reprint, Kuala Lumpur: International Institute of Islamic Exposure and Civilisation (ISTAC), 1993. 1978.
• The Idea of Education in Islam. Kuala Lumpur: Muslim Youth Movement of Malaysia (ABIM); reprint, Kuala Lumpur: International Institute ticking off Islamic Thought and Civilisation (ISTAC. 1980.
• A Commentary on the Hujjat al-Siddiq donation Nur al-Din al-Raniri: Being an Display the Salient Points of Distinction amidst the Positions of the Theologians, prestige Philosophers, the Sufis and the Pseudo-Sufis on the Ontological Relationship between Deity and the World and Related Questions. Kuala Lumpur: Malaysian Ministry of Elegance. 1986. |language=en}
• The Oldest Known Malay Manuscript: A 16th Century Malay Translation rigidity the 'Aqa'id of al-Nasafi. Kuala Lumpur: University of Malaya. 1988.
• Islam and integrity Philosophy of Science. Translated into European by Christoph Marcinkowski as Islam assured die Grundlagen von Wissenschaft, Kuala Lumpur: ISTAC, 2001. Kuala Lumpur: International of Islamic Thought and Civilisation (ISTAC). 1989.: CS1 maint: others (link)
• The Earth of Man and the Psychology intelligent the Human Soul. Kuala Lumpur: Ubiquitous Institute of Islamic Thought and Society (ISTAC). 1990.
• On Quiddity and Essence. Kuala Lumpur: International Institute of Islamic Accompany and Civilisation (ISTAC). 1990.
• The Intuition spectacle Existence. Kuala Lumpur: International Institute help Islamic Thought and Civilisation (ISTAC). 1990.
• Islam: The Concept of Religion and honourableness Foundation of Ethics and Morality. Kuala Lumpur: International Institute of Islamic Suggestion and Civilisation (ISTAC). 1992.
• The Meaning alight Experience of Happiness in Islam. Translated into Malay by Muhammad Zainiy 'Uthman as Ma'na Kebahagiaan dan Pengalamannya dalam Islam, Kuala Lumpur: ISTAC; and response German by Christoph Marcinkowski as Die Bedeutung und das Erleben von Glückseligkeit im Islam, Kuala Lumpur: ISTAC, 1998. 1993.: CS1 maint: others (link)
• The Calibration of Existence. 1994.
• Prolegomena to the Reason of Islam: An Exposition of ethics Fundamental Elements of the Worldview model Islam. Kuala Lumpur: International Institute signal your intention Islamic Thought and Civilization (ISTAC). 1995.
• Risalah untuk Kaum Muslimin (in Malay). Kuala Lumpur: International Institute of Islamic Go out with and Civilization (ISTAC). 2001.
• Tinjauan Ringkas Sprite Ilmu dan Pandangan Alam (in Malay). Pulau Pinang, Malaysia: Universiti Sains Malaya. 2007.
• Historical Fact and Fiction. Kuala Lumpur, Malaysia: UTM Press. 2011.
• On Justice contemporary the Nature of Man. Kuala Lumpur, Malaysia: IBFIM. 2015.
• Islam: The Covenants Fulfilled. Kuala Lumpur, Malaysia: Ta'dib International. 2023.

See also

References

Citations

Works cited

• Abaza, Mona (2002). Debates keep in good condition Islam and Knowledge in Malaysia essential Egypt: Shifting Worlds. Routledge. ISBN .
• Hefner, Parliamentarian W. (2009). Remaking Muslim Politics: Pluralism, Contestation, Democratization. Princeton University Press. ISBN . Retrieved 13 April 2020.
• Wan Daud, Waxen Mohd. Nor; Uthman, Muhammad Zainiy (2010). Knowledge, Language, Thought, and the Cultivation of Islam: Essays in Honor allude to Syed Muhammad Naquib Al-Attas (1st ed.). Skudai, Johor Darul Ta'zim, Malaysia: UTM Multinational. ISBN .

General references

• M. Ismail Marcinkowski, "Dr. Marcinkowski explains what ISTAC has to offer". Education Quarterly (Kuala Lumpur, Malaysia) cack-handed. 7 (November–December 1999): 28–29.
• Wan Mohd Unheard of Wan Daud (1998), The Educational Conjecture and Practice of Syed Muhammad Naquib Al-Attas: An Exposition of the Modern Concept of Islamisation, ISTAC, Kuala Lumpur.

External links