File Name: historical fact and fiction al attas .zip
In this book the author gives a penetrating insight into the ways of spurious thinking and analytical reasoning among historians of the Malay Archipelago in their explanation and interpretation of historical events pertaining to the coming and spread of Islam in the Archipelago. He exposes errors and fallacies in their chronological framework and educated conjectures, their tainted assumptions on the religious and cultural effects of Islamization in indigenous history. In dealing with the Islamic past his critique of their empirical and inductive methods and weak logical analysis and rational estimation deserves due appreciation.
Historical Fact and Fiction
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. 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 works on various aspects of Islamic thought and civilisation, particularly on Sufism , cosmology , metaphysics , philosophy and Malay language and literature. He was exposed to Malay literature, history, religion, and western classics in English. After al-Attas finished secondary school in , he entered the Malay Regiment as cadet officer no. This gave him insight into 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 — He received the M. Arberry of Cambridge and Dr. Martin Lings. His doctoral thesis was a two-volume work on the mysticism of Hamzah Fansuri.
He was Dean of the Faculty of Arts from until , 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. He 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.
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, [ citation needed ] and has incorporated Islamic artistic and architectural principles throughout the campus and grounds. The intellectual pursuit of Al-Attas is continued by his senior students with vigorous support from intellectual community.
He authored Rangkaian Ruba'iyyat a literary work that was among the first ever published in and the classic work, Some Aspects of Sufism as Understood and Practised Among the Malays , in 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 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 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.
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.
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.
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. 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".
Al-Attas developed a style and precise vocabulary that uniquely characterised his Malay writings and language. In , 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.
Al-Attas has won international recognition by orient lists and scholars of Islamic and Malay civilisations. In , 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 , and was speaker and delegate at the International Islamic Conference held concurrently at the same place. In He is also an able calligrapher , and his work was exhibited at the Tropenmuseum in Amsterdam in He has also published three Basmalah renditions on a living subject kingfisher , ; chanticleer , ; fish, in some of his books.
He also planned and designed the building of ISTAC , the unique scroll of the al-Ghazali Chair , the auditorium and the mosque of ISTAC , as well as their landscaping and interior decor, imbuing them with a unique Islamic, traditional, and cosmopolitan character.
He authored more than two dozen books and monographs, and a lot of articles. From Wikipedia, the free encyclopedia. Malaysian philosopher. This article has multiple issues. Please help improve it or discuss these issues on the talk page.
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Yang Berbahagia Tan Sri. The Star. Retrieved 13 April New Straits Times. Archived from the original on 10 September Islamic philosophy. Philosophers by century CE. Abdullah ibn Alawi al-Haddad.
Ali Kutty Musliyar Kanthapuram A. Namespaces Article Talk. Views Read Edit View history. Help Learn to edit Community portal Recent changes Upload file. Download as PDF Printable version. Philosopher, islamic scholar , academic thinker, writer, calligrapher , bibliographer. Royal Military Academy Sandhurst.
Martin Lings Arthur John Arberry. Sufism , cosmology , metaphysics , philosophy, Malay language and literature. Islamisation of knowledge. Syed Muhammad al-Attas. Syed Muhsin al-Attas. Syed Abdullah al-Attas. Syed Ali al-Attas. Rugayyah Hanum. Syed Muhammad Naquib al-Attas. Sharifah Raquan al-Aydarus.
ISBN 13: 9789835207891
In this book the author gives a penetrating insight into the ways of spurious thinking and analytical reasoning among historians of the Malay Archipelago in their explanation and interpretation of historical events pertaining to the coming and spread of Islam in the Archipelago. He exposes errors an Historical fact and fiction Staff View. Historical fact and fiction In this book the author gives a penetrating insight into the ways of spurious thinking and analytical reasoning among historians of the Malay Archipelago in their explanation and interpretation of historical events pertaining to the coming and spread of Islam in the Archipelago. Full description Saved in:. D History General and Old World.
Syed Muhammad Naquib al-Attas
In this book the author gives a penetrating insight into the ways of spurious thinking and analytical reasoning among historians of the Malay Archipelago in their explanation and interpretation of historical events pertaining to the coming and spreadMoreIn this book the author gives a penetrating insight into the ways of spurious thinking and analytical reasoning among historians of the Malay Archipelago in their explanation and interpretation of historical events pertaining to the coming and spread of Islam in the Archipelago. He exposes errors and fallacies in their chronological framework and educated conjectures, their tainted assumptions on the religious and cultural effects of Islamization in indigenous history. In dealing with the Islamic past his critique of their empirical and inductive methods and weak logical analysis and rational estimation deserves due appreciation. In contradiction to what the historians assume as the facts of history the author demonstrates his own explanation and interpretation of the major issues and casts new light on many basic matters that have hitherto eluded inquiry.
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В том, что вы просто так отдали ей кольцо. - Нет. Я сказала, что нашла его в парке. Я думала, что она мне заплатит, но ничего не вышло. Ну, мне было все равно. Я просто хотела от него избавиться.
Ее зовут… Не отключайся, дружище… - Роса… - Глаза Клушара снова закрылись. Приближающаяся медсестра прямо-таки кипела от возмущения.