22 Jul Syed Muhammad al Naquib bin Ali bin Abdullah bin Muhsin al Attas (born September 5, ) is a prominent contemporary Muslim. Syed Muhammad Naquib al-Attas, Islam and Secularism (page ). “The term ‘secular’ from the Latin ‘saeculum’, conveys a meaning with a marked dual. 13 quotes from Islam and Secularism: ‘Ibarat manusia tanpa keperibadian, universiti moden tidak mempunyai pusat yang sangat penting dan tetap, tidak ada.
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We also said that it has no clear concept of religion except in terms of faith vaguely expressed, and this fact is also related to what is said in the preceding sentence. Goodreads helps you keep track of books you want to read. 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. It would not have been the least difficult for the early religious authorities among the Christians — the thinkers and theorists — all realize when they assessed their position in the world that of all the great world religions known at the time Christianity alone possessed not only the potentiality and capacity to become, like the others, a world religion, but more ispam to be developed into a universal religion that would dominate over nations and world affairs.
But when degenerauon and decadence of religion began to set in among the Greeks, the gods were gradually banished from snd, which then became devoid of spiritual significance.
Though the rational soul is not of atats same level of being as God, there is yet in it that spark of Divine origin which makes it pos- sible for it to receive communication from above and to have cognition of what is received; and from this we derive analogy for the second condition. Consequently, they look to youth with nostalgia and set high hopes that the secularsm may yet silam forth the longed- for perfect model and exemplar in life for all society to emulate; and this attitude towards youth is the very core of the worship of Youth, which is one zl the dominant lea- lures of Western civilization since ancient times.
This good return is like die returning rain which brings benefit to the earth by bringing life to it and by causing goodly growth beneficial to life to grow from it. The deeper aspects of religion are dealt with and inter- preted not by theology, but by a new science which they have developed for that purpose called the Philosophy of Religion.
We praise him out of sincere love and respect and gratitude for having led us out of darkness into light, wttas he is attae above all other human beings including our selves. Islam did not have to wait for almost two millenia to realize its universal character. Islam emulates die pattern or form according to which God governs His Kingdom; it is an imitation of the cosmic order manifested here in this worldly life islan a social as well as political order.
The fact that we use the same term to designate both concepts demonstrates that we make neither dichotomy nor separation between the activities of the two aspects of the same cognitive principle in man. The em- phasis of meaning is set on a particular time or period nad the world viewed as a historical process.
The nature of the debt of creation and existence is so tremen- dously total that man, the moment he is created and given existence, is already in a suite of utter loss, for he possesses really nothing himself, seeing that everything about him and in him and from him is what the Creator owns Who owns everything.
Islam and Secularism
He must treat nature justly; there must be harmony between him and nature. And the other too will know by contemplating his self tire infinite nature of that self that ever eludes his cognitive quest, so that even he is not able to reveal except only that which he knows. They all acted in a concerted and significantly knowing manner emphasizing their consciousness that this was the Final Revelation from God, the Ultimate Religion for man- kind, the Last Prophet to appear among men.
Islam, Secularism, and the Philosophy of the Future
So in this book, there- fore, and particularly with reference to its title: The phrase is found on page 21 of the English version. However they distinguished between die necessity of being as such — that is, as concrete reality, existing as actuality as a whole — and individual beings, regarding individual beings as contingent.
These concepts per- tain to presupposed situations ql which Muslims find them- selves going astray and steeped in ignorance of Islam and are confused and unjust to their selves.
But this setting in contrast the secular state with atas theocratic state is not really an Islamic way of understanding the matter, for since Islam does not involve itself in the dichotomy between the sacred and the profane, how then can it set in contrast the theocratic state with the secular state? Due to many circumstances which demanded my attention at home and abroad, however, the Risalah has not yet been sent to the press. There is a principle of unity and a principle of diversity in creation.
How can the concept of being indebted be explained in the religious and spiritual context? The City of the Prophet signified the Place where true din was enacted under his authority and jurisdiction.
He is liberated from both the magical and the 38 See below pp. So in this way authentic and creative intellectual effort will continually be sabotaged.
Muhammad Atas ibn Ibrahim al-Sindhi.
Now the very nouon of law and order and jusdce and authority and social cultural refinement inherent in all these significadons derived from die concept din must surely presuppose a, existence of a mode or manner of acting consistent with what is redected in the law, the secularjsm, the justice, the authority and social cultural refinement — a mode or manner of acdng, or a state of being considered as normal in relation to them; so that this state of being is a state diat is customary or habitual From secilarism, then, we can see the logic behind the derivauon of the other primary signification of the concept dm as custom, habit, disposition or natural tendency.
May Learn how and when to remove this template message. An Islamic state is neither wholly theocratic nor wholly secular.
Islam and Secularism : Syed Muhammad Naquib al-Attas :
It is clear then that the disenchantment of nature under- stood in the sense derived from the historical development of secular philosophy and science and its influence upon Western Christian theology as sketched above is most secullarism opposed to the Islamic view of nature.
The manuscript of this book was entrusted to him for publication at that time, and I never saw it again. Indeed, though he lives and works within the bounds of social polity and authority and contributes his share towards the social good, secularksm though he behaves as if a social anf were in force, his seculadism, nevertheless, an individual contract reflecdng the Covenant his soul has sealed with God; for the Covenant is in reality made for each 79 See above, note Perkembangannya tidak dibimbing oleh suatu prinsip yang akhir dan tujuan yang jelas, kecuali oleh prinsip nisbi yang mendorong mengejar ilmu tanpa henti dan tujuan yang jelas.
Indeed at that time these religions had already existed many centuries before the new religion, and none of them went beyond the confines seculafism their own nations and cultures and worlds, but remained as if insulated within their own domains and spheres of influ- ence in the peripheral regions that surrounded them.
The mamluk is possessed by the malik. Lost Islamic History Firas Alkhateeb. He is also an able calligraphersfcularism his work was exhibited at the Tropenmuseum in Amsterdam in Descartes established the existence of the self, the existence of the individual crea- ture, man, to himself by means of empirical intuition; this does not necessarily establish the existence of objects outside of thought. The same was true in the case of Hinduism and Buddhism, which did not possess doctrines of salvation like the one Christianity was formulating, and hence they did not possess the salvific spirit of mission which was necessary to make religion universally acknowledged.
Atgas man of Islam as a city dweller, a cosmopolitan, living a civilized life according to clearly defined foundadons of social order and codes of conduct is he to whom obedience to Divine Law, endeavour towards realizing true justice and striving after right knowledge are cardinal virtues.
While it is no doubt ingenious it is aecularism self-destructive, for this claim necessitates the accusation seculsrism for the past two millenia Christians including their apostles, saints, theo- logians, theorists and scholars had misunderstood and misinterpreted the Gospel, had made a grave fundamental mistake thereby, and had misled Christians in the course of their spiritual and intellectual history.
In the case of the third condition, we say that man approaches God by sincere submission to His Wecularism and absolute obedience to His Law; by conscious realization in himself of His Commands and Prohibitions and Ordinances, and by performance of acts of devotion and supererogatory worship approved by Him and pleasing unto Him, until such a man attains to the station in which His trust and friendship may be conferred upon him by means of knowledge given as a gift of grace to him for whom He has created the capacity to receive corresponding to the knowledge given.
This article contains content that is written like an advertisement. As the Dean of the Faculty of Arts, University of Malaya, he personally initiated seccularism implementation and mobilised the Faculty and the student organisations toward the systematic implementation of Malay as an intellectual and academic language.
He has contributed importantly to the history and origin of the modern Malay language. The evidence of history shows early Christianity as consistendy opposed to secularization, and this opposition, engendered by the demeaning of nature and the divesting of it of its spiritual and theological sig- nificance, continued throughout its history of the losing battle against the secularizing forces entrenched paradox- ically within the very threshold of Western Christianity.
We observed earlier that Western theologians have made a distinction which appears to them as significant between secularization and secularism, where secularism is a name denoting not a process, but a crystallization, as it were, of die process of secularization into a particular and distinct form, an ideology.
In the case of Christian theology and its latinized vocabulary the two terms intellectus and ratio corresponding with sapiential and scientific knowledge respectively, have been understood not as being in conformity with each other, and each has been sUessed over the other in different periods of its history; the intellectus in the case of Augustine, and the ratio in the case of Aquinas.