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Ma'na Kebahagiaan Dan Pengalamannya Dalam Islam
- GenresPhilosophyIslamReligion
64 pages, Paperback
First published January 1, 1993
23 people are currently reading
295 people want to read
About the author
Syed Muhammad Naquib al-Attas
37 books590 followersSyed 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
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
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Displaying 1 - 16 of 16 reviews
February 7, 2016
Dengan selitan nota penterjemah, pembacaan suatu karya yang penuh makna seperti ini lebih dapat dihayati, walau masih susah untuk menanggap pemahaman sepenuhnya. Apatah lagi bukan mudah untuk dapat membaca buku yang membincangkan makna yang tinggi dalam bahasa melayu.
February 11, 2013
Sangatlah rugi bagi mereka yang bernama 'saadah' untuk tidak membaca buku ini~! Erti sebuah kebahagiaan (saadah) boleh difahami apabila kesengsaraan (shaqawah) juga difahami bersama.
June 30, 2024
Happiness, as understood by many of us, relates to the pursuit of it. When I have to race myself to the ending line, most of the time the victory has yet to manifest; it is under construction, under process, a becoming. What if I reached the end of the line and there's another lap ahead of me? And what if after achieving an end, there's more that I wished and I repeat the pursuit ad infinitum, simply because I conceived life, its achievement and its happiness as a project becoming? Because it is becoming, ontologically it is ungraspable. I wonder how many pursuit, how many journeys, how many milestones, how many reincarnations, how many eternal recurrence should I undergo in order to reach the goal? What if, because Reality is eternally becoming, there would be no end goal, but mere phantoms of it, clear enough so I can keep spurring myself running forward?
What if, with the words of Nietzsche, a life of becoming would be as thus:
"What, if some day or night a demon were to steal after you into your loneliest loneliness and say to you: 'This life as you now live it and have lived it, you will have to live once more and innumerable times more; and there will be nothing new in it, but every pain and every joy and every thought and sigh and everything unutterably small or great in your life will have to return to you, all in the same succession and sequence—even this spider and this moonlight between the trees, and even this moment and I myself. The eternal hourglass of existence is turned upside down again and again, and you with it, speck of dust!'
"Would you not throw yourself down and gnash your teeth and curse the demon who spoke thus? Or have you once experienced a tremendous moment when you would have answered him: 'You are a god and never have I heard anything more divine.' If this thought gained possession of you, it would change you as you are or perhaps crush you. The question in each and every thing, 'Do you desire this once more and innumerable times more?' would lie upon your actions as the greatest weight. Or how well disposed would you have to become to yourself and to life?"
The words of Nietzsche is a poetic and succinct summary of the entire project of "pursuit of happiness" in the phantasmagoric world of the becoming. In this monograph, al-Attas rightly mentioned that the opposite of happiness is not merely sadness, fear or disappointment. Because happiness is not merely a fleeting psychological state but an existential one, the terrible form of its opposite must materialize itself at the vast metaphysical plane. Yes, the opposite of happiness is not those mentioned above, but of tragedy and despair.
How would someone not to be despaired in a world of becoming, where there's no Reality except what they thought to be man-made thus relativistic, fragile and transient? When there's not even something solid enough to make a firm foothold, how can one diagnose its sickness aside from merely giving symptomatic treatment, panacea or even placebo facing the many heads and faces of rapidly successive becoming? How can one not despair when he is essentially living with pseudo-problems, conjectures and doubts?
In the children game of broken telephone, if the second person mentioned "carrot", the third person answered "tarot", the fourth "parrot" while the answer is actually "millet", how can anybody trust their senses anymore? In those games, it is not difficult to conceive what is reality but a mere illusion. Then, do tell me about the people who actually lived with "carrot, tarot and parrot" as their reality, despaired over the uselessness of the words and concepts but all-too-quick to defend it for no reason but ego and fear of seeing everything went to rubbles.
It is clear to us now that happiness does not merely dwell in the realm of the psychological, but at simultaneously existential, metaphysical and ontological levels. Happiness according to al-Attas then would be the realization of the ultimate Truth, and a self that is tranquil and free from despair.
It rises from the recalibration involving the entire individual ontological understanding of the Reality, the shift from a world of becoming into a world that has indeed "become", being. It is only with the establishment of a firm foothold one can then adorn oneself with a more enduring virtues of temperance, sagacity and wisdom instead of discrete episodes of dopamine rushes.
What if, with the words of Nietzsche, a life of becoming would be as thus:
"What, if some day or night a demon were to steal after you into your loneliest loneliness and say to you: 'This life as you now live it and have lived it, you will have to live once more and innumerable times more; and there will be nothing new in it, but every pain and every joy and every thought and sigh and everything unutterably small or great in your life will have to return to you, all in the same succession and sequence—even this spider and this moonlight between the trees, and even this moment and I myself. The eternal hourglass of existence is turned upside down again and again, and you with it, speck of dust!'
"Would you not throw yourself down and gnash your teeth and curse the demon who spoke thus? Or have you once experienced a tremendous moment when you would have answered him: 'You are a god and never have I heard anything more divine.' If this thought gained possession of you, it would change you as you are or perhaps crush you. The question in each and every thing, 'Do you desire this once more and innumerable times more?' would lie upon your actions as the greatest weight. Or how well disposed would you have to become to yourself and to life?"
The words of Nietzsche is a poetic and succinct summary of the entire project of "pursuit of happiness" in the phantasmagoric world of the becoming. In this monograph, al-Attas rightly mentioned that the opposite of happiness is not merely sadness, fear or disappointment. Because happiness is not merely a fleeting psychological state but an existential one, the terrible form of its opposite must materialize itself at the vast metaphysical plane. Yes, the opposite of happiness is not those mentioned above, but of tragedy and despair.
How would someone not to be despaired in a world of becoming, where there's no Reality except what they thought to be man-made thus relativistic, fragile and transient? When there's not even something solid enough to make a firm foothold, how can one diagnose its sickness aside from merely giving symptomatic treatment, panacea or even placebo facing the many heads and faces of rapidly successive becoming? How can one not despair when he is essentially living with pseudo-problems, conjectures and doubts?
In the children game of broken telephone, if the second person mentioned "carrot", the third person answered "tarot", the fourth "parrot" while the answer is actually "millet", how can anybody trust their senses anymore? In those games, it is not difficult to conceive what is reality but a mere illusion. Then, do tell me about the people who actually lived with "carrot, tarot and parrot" as their reality, despaired over the uselessness of the words and concepts but all-too-quick to defend it for no reason but ego and fear of seeing everything went to rubbles.
It is clear to us now that happiness does not merely dwell in the realm of the psychological, but at simultaneously existential, metaphysical and ontological levels. Happiness according to al-Attas then would be the realization of the ultimate Truth, and a self that is tranquil and free from despair.
It rises from the recalibration involving the entire individual ontological understanding of the Reality, the shift from a world of becoming into a world that has indeed "become", being. It is only with the establishment of a firm foothold one can then adorn oneself with a more enduring virtues of temperance, sagacity and wisdom instead of discrete episodes of dopamine rushes.
January 7, 2017
Pada awalnya pembacaan menghadapi sedikit kesukaran apabila hanya cara bacaannya hanya menuruti susunan tulisan latar belakang penulis - nota penterjemah - penulisan asal. Setelah saya memilih untuk membaca terlebih dahulu penulisan asal sebelum nota penterjemah, ia lebih jelas dan mudah difahami.
Kaedah penulis dalam mengungkapkan ma'na kebahagian amatlah cermat susunannya, bermula daripada menjelaskan apakah itu Islam, kemudian beralih pada tabiat insan dan apakah itu amal salih.
Tertarik dengan kesimpulan yang dibuat oleh penulis terhadap sebab mengapakah Barat amat memerlukan kepada hiburan yg berterusan akibat faham tragedy yang berakar dalam kehidupan mereka.
Kaedah penulis dalam mengungkapkan ma'na kebahagian amatlah cermat susunannya, bermula daripada menjelaskan apakah itu Islam, kemudian beralih pada tabiat insan dan apakah itu amal salih.
Tertarik dengan kesimpulan yang dibuat oleh penulis terhadap sebab mengapakah Barat amat memerlukan kepada hiburan yg berterusan akibat faham tragedy yang berakar dalam kehidupan mereka.
June 18, 2017
This is my first malay book of Prof Syed Muhammad Naqiub al-Attas. I thought it would be easier for me to read it in Bahasa Melayu compare to his other english books. However, i was wrong! Its not easy to for me to really understand the content. I really love this book, it explains the meaning of happiness in a different perspective, and the meaning of my name is happiness. 😜
January 2, 2026
Ma'na Kebahagiaan dan Pengalamannya dalam Islam
Oleh Syed Muhammad Naquib Al-Attas
Terjemahan oleh Muhammad Zainiy Uthman
Diterbitkan oleh IBFIM Kuala Lumpur
Penilaian Goodreads: 4.5/5
Penilaian Saya: 5/5
"Kebahagiaan (sa'ādah) lawan kepada kesengsaraan (shaqāwah), dan sebagaimana yang dialami dan disedari oleh mereka yang benar-benar menyerah diri kepada Tuhan dan menurut perintahNya, bukanlah sendirinya suatu tujuan akhir..."
Walaupun hanya setebal 45 mukasurat, pemahaman daripada segi bahasa juga erti lahiriah dan batiniah yang diperlukan adalah agak tinggi daripada bacaan biasa. Sebuah buku yang perlu dibaca dengan perlahan untuk dapat diserapi semuanya, seperti menitikkan air di atas batu sungai...
Oleh Syed Muhammad Naquib Al-Attas
Terjemahan oleh Muhammad Zainiy Uthman
Diterbitkan oleh IBFIM Kuala Lumpur
Penilaian Goodreads: 4.5/5
Penilaian Saya: 5/5
"Kebahagiaan (sa'ādah) lawan kepada kesengsaraan (shaqāwah), dan sebagaimana yang dialami dan disedari oleh mereka yang benar-benar menyerah diri kepada Tuhan dan menurut perintahNya, bukanlah sendirinya suatu tujuan akhir..."
Walaupun hanya setebal 45 mukasurat, pemahaman daripada segi bahasa juga erti lahiriah dan batiniah yang diperlukan adalah agak tinggi daripada bacaan biasa. Sebuah buku yang perlu dibaca dengan perlahan untuk dapat diserapi semuanya, seperti menitikkan air di atas batu sungai...
April 2, 2021
Sebenarnya berbelah bagi; antara 4 atau 5 bintang.
Saya rasa struktur dan terjemahan melayu IBFIM, masih mempunyai banyak ruang untuk diperhalusi,walaupun teks terjemahan ini sudah dibaca oleh S.M.N sendiri. Mungkin saya perlu baca versi inggeris untuk lebih adil. Atau mungkin perlu 're-work' versi Melayu dari S.M.N sendiri, bukan terjemahan.
Sebab utama beri 5 bintang sebab dapat buah ilmu yang amat baik dari buku ini. How to always return to the state of happiness (kebahagiaan).
Disyorkan.
Saya rasa struktur dan terjemahan melayu IBFIM, masih mempunyai banyak ruang untuk diperhalusi,walaupun teks terjemahan ini sudah dibaca oleh S.M.N sendiri. Mungkin saya perlu baca versi inggeris untuk lebih adil. Atau mungkin perlu 're-work' versi Melayu dari S.M.N sendiri, bukan terjemahan.
Sebab utama beri 5 bintang sebab dapat buah ilmu yang amat baik dari buku ini. How to always return to the state of happiness (kebahagiaan).
Disyorkan.
March 31, 2019
Awal-awal lagi penulis telah menulis dan mendedahkan tentang perbezaan antara pengertian kebahagiaan daripada sudut Barat dan Islam. Seterusnya penulis memberikan hujah tentang sejarah 'pengalaman' memahami kebahagiaan dari sudut pandangan Barat sejak zaman Aristotle dan golongan ahli falsafah humanis. Kebahagiaan dalam Islam tidak hanya melibatkan diri sahaja, malahan hubungan antara mahkluk dan Pencipta dan hubungan antara dunia dan akhirat. Penulis menyatakan masyarakat Barat telah menolak hubungkait kebahagiaan berdasarkan teologi selepas berlaku era Renaissance dengan menolak terus agama dan gereja dalam kehidupan mereka. Kesannya, telah berlakunya pemikiran berbentuk sekular sehinggalah sekarang.
June 9, 2021
Bahan bacaan yang baik. cuma mungkin lemah dari diri aku dalam memproses rangkaian kata/ayat yang telah diterjemah-susun oleh Prof. Madya Dr. Muhammad Zainiy Uthman dalam menyuguhkan apa yang nak disampaikan oleh Prof. Dr. Syed Muhammad Naquib al-Attas dalam penulisan asalnya yang berbahasa Inggeris. penulis sangat teliti dalam mengemukakan cara pandang beliau dalam memahami sesuatu. penguasaannya yang mendalam dalam pelbagai bidang dengan tajamnya pemikiran dalam mengolah idea membuatkan penulisan ini keluar dari klise penyampaian idea/pandangan yang biasa. ia lebih kepada mengetuai pengenalan semula kepada cara fikir yang benar setelah lama pemikiran masyarakat dibawa arus cara fikir yang dikelola oleh pemikir-pemikir moden-barat.
December 15, 2017
Buku yang tidak mudah dibaca. Kadang-kadang ayat berjela (pusing sana pusing sini) sampai terlupa apa yang ingin disampaikan sebenarnya.
Bukanlah aku nak kata buku ni tak bagus, cuma mungkin kalau dibaca dalam bahasa inggeris lebih mudah? I don't know. Semestinya harus dibaca sekali lagi supaya lebih banyak isinya dapat digarap.
Bukanlah aku nak kata buku ni tak bagus, cuma mungkin kalau dibaca dalam bahasa inggeris lebih mudah? I don't know. Semestinya harus dibaca sekali lagi supaya lebih banyak isinya dapat digarap.
August 3, 2025
Memahami erti bahagia yang hakiki bersumberkan wahyu.
Bahagia dipanggil saadah.Lawan kepada saadah adalah syaqawah iaitu kebinasaan.
Nak mendapat saadah sebenar,kunci menyerah diri pada Tuhan Dan mengikut petunjuk hidayahNya.
Nak mendapata syaqawah(kebinasaan),lawan Tuhan dan menolah hidayahNya.Dunia akan terasa sempit dan payah.
Wallahualam
Bahagia dipanggil saadah.Lawan kepada saadah adalah syaqawah iaitu kebinasaan.
Nak mendapat saadah sebenar,kunci menyerah diri pada Tuhan Dan mengikut petunjuk hidayahNya.
Nak mendapata syaqawah(kebinasaan),lawan Tuhan dan menolah hidayahNya.Dunia akan terasa sempit dan payah.
Wallahualam
December 31, 2024
"Rather suffering is recognized by them to be probation, a testing of their faith in God and virtuousness of conduct in the face of hardship and calamity"
"It has to do with certainty (yaqin) of the ultimate Truth and fulfilment of action in conformity with that certainty"
The meaning and experience of happiness in Islam , Syed Muhammad Naquib al-Attas
"It has to do with certainty (yaqin) of the ultimate Truth and fulfilment of action in conformity with that certainty"
The meaning and experience of happiness in Islam , Syed Muhammad Naquib al-Attas
February 20, 2019
A. Must. Read.
January 5, 2021
Baca naskhah terjemahan dalam bahasa Arab حقيقة السعادة ومعناها في الاسلام.
October 15, 2022
Happiness is something to do with Certainty of the Ultimate Truth and fulfilment of action in conformity with that Certainty.
February 2, 2025
Throughout this book, the opposite of happiness (Shaqawah) needs to be understood first before we get to know about happiness (Saadah). Honestly, it takes some time to understand the content but the knowledge this book can offer to the reader is super good!! + It gives a new perspective on happiness. Hence, this book is a good mind exercise!
My POV about happiness
- Before I read this book for the first time: The most miserable people in this world were the people who were running after happiness (worldly life), but not God.
- After: The end of happiness is the love of God!
Side note: I will revisit this book once I have read all the books made by the author for a deeper understanding.
My favourite phrase I found from this book is "How then can one who forgets God find peace of heart and mind and calmness of soul when in reality forgetfulness of God involves also forgetfulness of the soul of itself?"
Rate: 9.5/10
The remaining 0.5 is due to difficulty in understanding some Arabic terms. No worries, it's a part of the learning curve, we will get used to it soon. Stay hungry reader!
My POV about happiness
- Before I read this book for the first time: The most miserable people in this world were the people who were running after happiness (worldly life), but not God.
- After: The end of happiness is the love of God!
Side note: I will revisit this book once I have read all the books made by the author for a deeper understanding.
My favourite phrase I found from this book is "How then can one who forgets God find peace of heart and mind and calmness of soul when in reality forgetfulness of God involves also forgetfulness of the soul of itself?"
Rate: 9.5/10
The remaining 0.5 is due to difficulty in understanding some Arabic terms. No worries, it's a part of the learning curve, we will get used to it soon. Stay hungry reader!
Displaying 1 - 16 of 16 reviews