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Islam and Secularism

4.39 of 5 stars 4.39 · rating details · 57 ratings · 11 reviews

Written more than twenty years ago, this book is one of the most creative and original works of a Muslim thinker in the contemporary Muslim world. The author deals with fundamental problems faced by contemporary Muslims and provides real solutions, beginning with a discussion on ‘The Contemporary Western Christian Background’ in Chapter (I), followed by his analysis of the...more Written more than twenty years ago, this book is one of the most creative and original works of a Muslim thinker in the contemporary Muslim world. The author deals with fundamental problems faced by contemporary Muslims and provides real solutions, beginning with a discussion on ‘The Contemporary Western Christian Background’ in Chapter (I), followed by his analysis of the concepts (which he newly defines) of ‘secular’, ‘secularization’, and ‘secularism’ in Chapter (II). All this is then contrasted in Chapter (IV) of the book entitled ‘Islam: The Concept of Religion and the Foundation of Ethics and Morality’. Based on all the preceding explanation, the author proceeds to analyze the Muslim ‘dilemma’ by declaring that it should be resolved primarily through what he calls the “dewesternization of knowledge” or, conversely, the “islamization of contemporary knowledge”, an original concept conceived and elucidated by the author for the past three decades. Numerous original and profound ideas are contained in this book—arrived at chiefly through critical study of the Muslim tradition—such as the concepts of din,‘adl, hikmah, adab, ma‘na, and ta’dib, and their significance in the development of an Islamic system of education. The rationale for the islamization of contemporary knowledge and the establishment of a truly Islamic university was in fact provided for the first time in contemporary Muslim thought by this author long before the appearance of the present book, which explains these interconnected subjects more concisely. Further, the appendix entitled, ‘On Islamization: The Case of the Malay-Indonesian Archipelago’ is an actual explanation and application of the seminal ideas discussed in the book. This is a must read for all Muslims and those concerned with the problems and effects of secularization in our world today. This book has been translated into most of the major Islamic languages of the world— Turkish, Arabic, Urdu, Indonesian, Bosnian, and Persian.(less)

Paperback, 195 pages

Published November 30th 1978 (first published 1978)

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Feb 04, 2013 Salmi rated it 4 of 5 stars

'Almaniyyah, then, cannot be a description of 'secularism'; as it seems to me nearer to the truth to describe it as waqi'iyyah in view of its close conceptual connection with the philosophical ideology of positivism.

al-Attas dan al-Qaradawi dalam memberikan penekanan kepada kesan sekularisme terhadap kaum Muslimin, yaitu kesan terhadap pemikiran dan kesan terhadap amalan, pada gilirannya membawa al-Attas kepada bahaya sekularisme sebagai philosophical program, dan membawa al-Qaradawi kepada ba...more

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Jun 29, 2011 Taranimu Qalb rated it 4 of 5 stars

Shelves: islam

The aim of this book is to highlight the effect of secularism on Islam particularly its repercussions that beset Muslims nowadays. The author began in giving emphasis on the religion Christianity.
From the book itself, I have learned that secularism stemmed from the nature of Christianity. It is imperative to point out that christianity is a mixture of conflicting concepts. History tells us that Christian doctrines or beliefs are from gospel which is taken from the original message of Prophet Jes...more The aim of this book is to highlight the effect of secularism on Islam particularly its repercussions that beset Muslims nowadays. The author began in giving emphasis on the religion Christianity.
From the book itself, I have learned that secularism stemmed from the nature of Christianity. It is imperative to point out that christianity is a mixture of conflicting concepts. History tells us that Christian doctrines or beliefs are from gospel which is taken from the original message of Prophet Jesus. It was Paul who departed from original revelation then later set his own version, who began to preach his own version which later on becomes the religion Christianity.

I said Christianity is a mixture of conflicting concepts because of assimilation and amalgamation of Roman influence particularly Roman laws and Greek philosophy which is Aristotelian Philosophy. The latter was transformed from the symbolic interpretation of nature to become more concerned with explaining nature in plain naturalistic and purely rational terms reducing its origin and reality to natural causes and forces. From this world view, divine intervention to interpret nature is definitely out of context which means that there is no presence of God's role.

The proliferation of secularism began in the westernization of Christianity. It is the result of misapplication of Greek Philosophy in western theology and metaphysics which in 17th century logically led to the scientific revolution enunciated by Descartes, who opened the doors to DOUBT and SKEPTICISM, to utilitarianism, dialectical materialism, EVOLUTIONISM and historicism. From this, there began doubts on the existence of Supreme Being and that accept the idea of evolutionary or development which means that man is evolutionary and so his ideas. Those ideas will serve the needs of man and those ideas of man are according to his own purely rational thinking without reference to spiritual significance. Here comes that notion of 'becoming' versus 'being' which Islam rejects the first notion because man is being in which he was sent to earth by God with absolute set of values and purpose.

We now proceed to the confrontation of Islam and western civilization. The advent of Islam challenged Christianity. Islam claimed as true religion. It realized the true universal religion as it addressed the whole mankind and forged a firm bond of brotherhood among members if multiracial community. The western counter-attack emerged at the age of scientific revolution in the 13th century. The weakening of the Muslim world which was caused primarily by internal elements signaled as a boon for the western world. In the 17th century, the west began to colonize the Muslim world; western world view has proliferated through its educational system which ultimately brought the deislamization of the Muslim mind.
The basic internal problem that brought about by western educational system is the loss of ADAB. This refers to the loss of discipline of body, mind, and soul; the discipline that assures the recognition and acknowledgement of one's proper place in relation to one's self, society and community; the recognition and acknowledgement of one's proper place to one's physical, intellectual, and spiritual capacities and potentials; the recognition and acknowledgement of the fact that knowledge and being are ordered hierarchy.

To cut this short, this is the main goal of this book that is to address the fundamental problems that beset Muslim mind which primarily caused by the infiltration of western educational system. And of course the solution is to Islamize the foreign concepts that are alien to Islam. I am not going to emphasize it but according to the author, our main task will be first to isolate the elements including the key concepts which make up the culture and civilization. After isolation of the key concepts, then infuse Islamic elements and key concepts which, in view of their fundamental nature as defining the fitrah, in fact imbue the knowledge with the quality of its natural function and purpose and thus makes it true knowledge. Our next important task will be the formulation and integration of the essential Islamic elements and key concepts as to produce a composition which will comprise the core knowledge to be deployed in our educational system from the lower to the higher levels in respective gradations designed to conform to the standard of each level.

In my own opinion, the author focuses on the loss of adab as the effect of the western world view then Islamize the knowledge is the solution to this Muslim dilemma. However, he never touched the Islamization of one' self that is to purify the heart which I think is one of the most crucial in combating our internal problems.

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Jul 26, 2008 Ari rated it 3 of 5 stars Recommends it for: those who cares about education

Shelves: philosophy, religi

Al Attas with his non-structural style of writing takes his readers to an enlightening mind opener of the presence of secularism in the world and its threat to Islam. Al Attas described secularism in three aspects: 1. disenchantment of nature, 2. desacralization of politics, 3. deconsecration of values (giving temporary meanings to objects)
Secularism is the final goal of secularization. The latter is described as the process, while secularism can also be regarded as an idealism. Islam opposes se...more

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May 18, 2011 Naim Hassan rated it 5 of 5 stars · review of another edition

Shelves: falsafah

Buku ini dengan jelas menerangkan perbezaan antara pandangan alam dunia Barat dan Islam. Sekularisme yang berbelit-belit falsafahnya begitu mengelirukan apabila penulis memberi penerangan dalam bab yang pertama. Sekularisme yang memisahkan roh dan jasmani secara tidak langsung melahirkan fahaman materialisme, iaitu fahaman yang mementingkan kebendaan semata-mata. Rentetan itu terjadilah pembangunan yang melampau, kosong dari roh sehingga memusnahkan alam. Benarlah firman Allah bahawa kerosakan d...more

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Mar 16, 2011 Omerakhayyam rated it 4 of 5 stars

Excellent read. Starts out strong, continues strong until about halfway then it kinda petters off. Great points on the criticism of secularism in the middle and Christianity in the beginning. Great etymological discussion of adab and madina. The graphs were kind odd and I wonder if al-Attas likes to play darts because of that. The end on Islam in the Malay archipelago was fascinating in examining a culture and its amicability and history with Islam. I wish something similar could be applied to o...more

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Jun 09, 2009 Irsyad added it

Islam and Secularism

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Dec 04, 2011 Istikomah added it

religon,kowledge and education

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Feb 20, 2009 Nazifah rated it 4 of 5 stars

Shelves: islam

learn how Prof Al-Attas explain the meaning of the word "DEEN" in Qur'an.very important!

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indah

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Oct 26, 2011 Haryati Abd. Halim rated it 5 of 5 stars · review of another edition

catatan kasar

ada dibincangkan tentang teori esensi dan eksistensi, baru faham rupanya teori ini dikaitkan dengan kewujudan tuhan yakni Allah.

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Sep 05, 2007 Abdul Haque Chang rated it 5 of 5 stars Recommends it for: all

This is good book for knowing the history of Islam and secularism.

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Aug 01, 2012 syafiqah rated it 5 of 5 stars

Awesome!essential read for everyone.

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About Syed Muhammad Naquib al-Attas

Syed Muhammad Naquib al-Attas, born September 5, 1931 in Bogor, Java, is a prominent contemporary Muslim thinker. 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. His thought is integrated, multifaceted and creative. Al-Attas’ philosophy and methodology...more Syed Muhammad Naquib al-Attas, born September 5, 1931 in Bogor, Java, is a prominent contemporary Muslim thinker. 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. His thought is integrated, multifaceted and creative. Al-Attas’ philosophy and methodology of education have one goal: Islamization 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 authoritative works on various aspects of Islamic thought and civilization, particularly on Sufism, cosmology, metaphysics, philosophy and Malay language and literature.

Al-Attas was born into a family with a history of illustrious ancestors, saints, and scholars. He received a thorough education in Islamic sciences, Malay language, literature and culture. His formal primary education began at age 5 in Johor, Malaysia, but during the Japanese occupation of Malaysia, he went to school in Java, in Madrasah Al-`Urwatu’l-wuthqa, studying in Arabic. After World War II in 1946 he returned to Johor to complete his secondary education. He was exposed to Malay literature, history, religion, and western classics in English, and in a cultured social atmosphere developed a keen aesthetic sensitivity. This nurtured in al-Attas an exquisite style and precise vocabulary that were unique to his Malay writings and language. After al-Attas finished secondary school in 1951, he entered the Malay Regiment as cadet officer no. 6675. There he was selected to study at Eton Hall, Chester, Wales and later at the Royal Military Academy, Sandhurst, England (952 -55). This gave him insight into the spirit and style of 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 traveled 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, in order to pursue studies at the University of Malaya in Singapore 1957-59. While undergraduate at University of Malay, he wrote Rangkaian Ruba`iyat, a literary work, and Some Aspects of Sufism as Understood and Practised among the Malays. He was awarded the Canada Council Fellowship for three years of study at the Institute of Islamic Studies at McGill University in Montreal. He received the M.A. degree with distinction in Islamic philosophy in 1962, with his thesis “Raniri and the Wujudiyyah of 17th Century Acheh” . Al-Attas went on to the School of Oriental and African Studies, University of London where he worked with Professor A. J. Arberry of Cambridge and Dr. Martin Lings. His doctoral thesis (1962) was a two-volume work on the mysticism of Hamzah Fansuri.

In 1965, Dr. al-Attas returned to Malaysia and became Head of the Division of Literature in the Department of Malay Studies at the University of Malay, Kuala Lumpur. He was Dean of the Faculty of Arts from 1968-70. Thereafter he moved to the new National University of Malaysia, as Head of the Department of Malay Language and Literature and then Dean of the Faculty of Arts. He strongly 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. He founded and directed the Institute of Malay Language, Literature, and Culture (IBKKM) at the National University of Malaysia in 1973 to carry out his vision.

In 1987, with al-Attas as founder and director, the International Institute of Islamic Thought a(less)

More about Syed Muhammad Naquib al-Attas...

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The Concept of Education in Islam: A Framework for an Islamic Philosophy of Education

Islam dalam Sejarah dan Kebudayaan Melayu

Ma'na Kebahagiaan Dan Pengalamannya Dalam Islam

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“Ibarat manusia tanpa keperibadian, universiti moden tidak mempunyai pusat yang sangat penting dan tetap, tidak ada prinsip-prinsip utama yang tetap, yang menjelaskan tujuan akhirnya. Ia tetap menganggap dirinya memikirkan hal-hal universal dan bahkan menyatakan memiliki fakulti dan jurusan sebagaimana layaknya tubuh suatu organ - tetapi ia tidak memiliki otak, jangan akal (intellect) dan jiwa, kecuali oleh dalam suatu fungsi pengurusan murni untuk pemeliharaan dan perkembangan jasmani. 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.” — 18 people liked it

“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.” — 11 people liked it

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