What do you think?
Rate this book
Some Aspects of Sufism as Understood and Practised Among the Malays
106 pages, Hardcover
First published January 1, 1963
About the author
Syed Muhammad Naquib al-Attas
40 books625 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
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 8 of 8 reviews
May 17, 2015
Penerbitan buku Some Aspects of Sufism as Understood and Practised Among the Malays karya Tan Sri Prof Dr Syed Muhammad Naquib al-Attas pada tahun 1963 ini, bukanlah sesuatu yang biasa kerana ia dihasilkan ketika umat Islam berada pada ruang kosong dan psikologi bangsa yang terjajah sehingga terputus daripada hakikat Islam dan ilmu yang sebenar.
Prof Naquib memberikan garisan permulaan yang jelas terhadap sufisme yang bermula pada zaman Rasulullah SAW sendiri meskipun penggunaan istilah tasawuf berlaku selepasnya (seperti bidang ilmu Islam yang lain juga contohnya ilmu kalam, fiqh, usul fiqh, nahu dan saraf) dengan golongan ahli suffah memainkan peranan penting dalam merakamkan amalan dan pengalaman kerohanian khususnya bersumberkan Rasulullah SAW sendiri.
Beliau juga menjelaskan konsep penting yang diperkenalkan oleh tokoh sufi seperti Rabiatul Adawiah dengan konsep cinta yang sebelum itu Imam Hasan al-Basri (juga faqih dan alim dalam bidang ilmu lain) yang menekankan konsep taqwa; Zun Nun al-Misri (konsep ma'rifat & menggariskan proses maqamat) dan Abu Yazid al-Bistami (fana) serta Imam Junaid al-Baghdadi yg mendamaikan kekeliruan awam daripada perkataan syahatat golongan Sufi yang fana sehingga dan juga Hujjatul Islam, Imam Al-Ghazali yang memadukan fiqh dengan tasawuf khususnya melalui magnum opusnya, Ihya' Ulumuddin.
Lebih penting lagi, buku ini menyorot kefahaman masyarakat Melayu terhadap tasawuf dan amalan tariqat yang sudahpun wujud seperti Hamzah Fansuri daripada Tariqat Qadariah dan begitu juga sebahagian besar ulama yang faqih dalam bidang fiqh, kalam dan lain-lain.
Harus diingat, pada dekad 1960-an (dan juga 1950-an sebelumnya kerana penyelidikan sudah tentu bermula lebih awal lagi), perbincangan terhadap sufisme di alam Melayu secara ilmiah khususnya sudah tentu boleh dianggap suatu yang nadir, apatah lagi dengan usaha orientalis dan imperialis untuk memutuskan kefahaman dan keilmuan bangsa yang dijajahnya daripada akar ilmu yang sebenar.
Justeru, keilmuan yang dimiliki oleh Prof Naquib, kefahaman terhadap sufisme dan kesan pada umat Islam dan kesungguhannya membuat kajian lapangan khususnya membabitkan amalan tariqat adalah mengkagumkan. Sejarah hubungan sufisme dan penyebaran serta pengukuhkan Islam di alam Melayu melalui tasawuf dan tariqat serta sumbangan dan peranan ulama habaib bolehlah dibaca daripada karya beliau selepasnya seperti Islam dalam Sejarah dan Kebudayaan Melayu dan Historical Fact And Fiction, selain buku-buku oleh ilmuwan dan pengarang mutakhir ini.
Bagaimanapun, buku ini menjadi antara asas kepada karya beliau selepasnya dan saya percaya banyak membantu sarjana, sejarawan dan penyelidik pada dekad selepasnya untuk melihat Islam dan Melayu menerusi pandangan alam Islam yang syumul dan lengkap.
Prof Naquib memberikan garisan permulaan yang jelas terhadap sufisme yang bermula pada zaman Rasulullah SAW sendiri meskipun penggunaan istilah tasawuf berlaku selepasnya (seperti bidang ilmu Islam yang lain juga contohnya ilmu kalam, fiqh, usul fiqh, nahu dan saraf) dengan golongan ahli suffah memainkan peranan penting dalam merakamkan amalan dan pengalaman kerohanian khususnya bersumberkan Rasulullah SAW sendiri.
Beliau juga menjelaskan konsep penting yang diperkenalkan oleh tokoh sufi seperti Rabiatul Adawiah dengan konsep cinta yang sebelum itu Imam Hasan al-Basri (juga faqih dan alim dalam bidang ilmu lain) yang menekankan konsep taqwa; Zun Nun al-Misri (konsep ma'rifat & menggariskan proses maqamat) dan Abu Yazid al-Bistami (fana) serta Imam Junaid al-Baghdadi yg mendamaikan kekeliruan awam daripada perkataan syahatat golongan Sufi yang fana sehingga dan juga Hujjatul Islam, Imam Al-Ghazali yang memadukan fiqh dengan tasawuf khususnya melalui magnum opusnya, Ihya' Ulumuddin.
Lebih penting lagi, buku ini menyorot kefahaman masyarakat Melayu terhadap tasawuf dan amalan tariqat yang sudahpun wujud seperti Hamzah Fansuri daripada Tariqat Qadariah dan begitu juga sebahagian besar ulama yang faqih dalam bidang fiqh, kalam dan lain-lain.
Harus diingat, pada dekad 1960-an (dan juga 1950-an sebelumnya kerana penyelidikan sudah tentu bermula lebih awal lagi), perbincangan terhadap sufisme di alam Melayu secara ilmiah khususnya sudah tentu boleh dianggap suatu yang nadir, apatah lagi dengan usaha orientalis dan imperialis untuk memutuskan kefahaman dan keilmuan bangsa yang dijajahnya daripada akar ilmu yang sebenar.
Justeru, keilmuan yang dimiliki oleh Prof Naquib, kefahaman terhadap sufisme dan kesan pada umat Islam dan kesungguhannya membuat kajian lapangan khususnya membabitkan amalan tariqat adalah mengkagumkan. Sejarah hubungan sufisme dan penyebaran serta pengukuhkan Islam di alam Melayu melalui tasawuf dan tariqat serta sumbangan dan peranan ulama habaib bolehlah dibaca daripada karya beliau selepasnya seperti Islam dalam Sejarah dan Kebudayaan Melayu dan Historical Fact And Fiction, selain buku-buku oleh ilmuwan dan pengarang mutakhir ini.
Bagaimanapun, buku ini menjadi antara asas kepada karya beliau selepasnya dan saya percaya banyak membantu sarjana, sejarawan dan penyelidik pada dekad selepasnya untuk melihat Islam dan Melayu menerusi pandangan alam Islam yang syumul dan lengkap.
February 19, 2018
Buku nadir yang diterbitkan oleh Malaysian Sociological Research Institute pada 1963 ini boleh dikatakan buku kedua yang ditulis oleh Prof. al-Attas selepas penghasilan himpunan puisinya berjudul Rangkaian Ruba'iyat. Prakata buku ini ditulis pada tahun 1959 bersamaan umur penulis yang berusia sekitar 28 tahun. Namun, kajian yang dilakukan oleh penulis boleh dikategorikan dalam laras kajian ilmiah dengan rujukan yang berautoriti dan gaya bahasa akademik (penulis ada merujuk Arberry, E.W. Lane, H.R. Gibb, Edward Gibbon, Snouck Hurgronje, R.O. Windstedt dan Muhammad Iqbal).
Setelah membaca sebahagian besar daripada karya-karya penulis, mungkin ini merupakan salah satu daripada sebahagian kecil buku penulis yang disertakan bibliografi dan nota kaki. Buku ini—pada satu sisi—ibarat penceritaan rihlah dan penerokaan penulis dalam mencari ma'na sufi menurut Islam dengan adunan penulisan ilmiah.
Penulis memulakan penulisannya dengan asal-usul sufisme dan fasa-fasa perkembangan Sufisme. Penulis kemudiannya beralih kepada tokoh-tokoh mistik terawal di Tanah Melayu seperti Hamzah al-Fansuri, Nuruddin al-Raniri dan Abdul Rauf Singkel. Antara perkara lain yang disentuh ialah tentang konsep 'Insan Kamil' menurut ahli sufi yang terdiri daripada empat perkara; i) Mempunyai pekerjaan yang baik, ii) Mempunyai perlakuan yang baik, iii) Mempunyai prinsip yang baik dan iv) Mempunyai asas pengetahuan sains (ilmu duniawi).
Pada bahagian kedua ini juga, penulis telah mula berkongsi mengenai pengalamannya diwatikahkan oleh guru sufinya untuk mengajar tariqah yang diamalkannya selama dua tahun (antaranya berzikir hauqalah sebanyak 165 kali selepas Subuh) serta menghuraikan ma'na istilah-istilah penting dalam tradisi sufi seperti tariqah, shaykh/al-mursyid, zawiyah/surau, maqam/hal dan zikir/wirid. Tingkatan (maqam) bagi seorang pencari (salik) dalam tradisi sufi misalnya bermula daripada peringkat awam (nasut) kepada peringkat penyucian diri (tariqah), kemudian pengabdian dan pengawalan nafsu setara malaikat (malakut) dan akhir sekali jabarut (apabila seseorang individu itu telah mencapai ma'rifah untuk tiba ke haqiqah dan beralih daripada fana' kepada baqa').
Apabila penulis bertanya kepada salah seorang guru sufinya, Haji Muhammad Shah bagaimana untuk mengetahui tahap seseorang individu tersebut, gurunya menjawab, "Hanya pemancing ikan yang sedang memegang jorannya sahaja yang tahu sama ada umpannya sudah dimakan ikan ataupun tidak."
Budaya dan pengamalan Sufisme yang wujud di Tanah Melayu pula diterangkan pada bahagian terakhir buku ini. Di sini, penulis menghuraikan asal-usul Dikir Barat yang datang daripada negara Siam (yang boleh dikatakan terletak di Barat Malaysia), pengamalan ratib (wirid yang dibaca beramai-ramai) dalam kalangan masyarakat Melayu, simbolik tasbih yang mengandungi 99 butir manik (menandakan 99 Nama Allah & juga tasbih-tahmid-takbir pada setiap 33 kali) serta ma'na di sebalik pelbagai lafaz zikir.
Tidak cukup sekadar itu, kritikan terhadap masalah yang wujud dalam pengamalan sebahagian tariqah turut disuarakan oleh penulis selain penulis sendiri telah menjangkakan akan timbulnya salah faham dalam sesetengah masyarakat terhadap konsep mistik ini. Penulis mengatakan bahawa negara Malaysia perlu mewujudkan satu jabatan agama induk yang menguruskan dan mewakili hal ehwal Islam di negara Malaysia. Jabatan ini perlu bebas daripada cengkaman politik yang hanya mengecilkan ruang lingkup pergerakan, aktiviti dan kajian terhadap agama Islam. Sistem acuan kolonialis yang wujud pada hari ini yang kononnya meletakkan Islam sebagai agama persekutuan tetapi terdapat sembilan lagi jabatan agama di bawahnya ini—tidak dapat tidak—perlu dirombak semula kerana adakalanya ia kontradik antara satu sama lain dan berbeza-beza mengikut negeri.
Tambah penulis lagi, pemahaman masyarakat Malaysia terhadap Islam—yang kian kabur diselaputi debu ini—perlu mendapat suluhan dan gilapan semula supaya pergerakan ekonomi dan sosial masyarakat Malaysia mampu tumbuh dan berkembang dengan baik pada masa yang akan datang.
Setelah membaca sebahagian besar daripada karya-karya penulis, mungkin ini merupakan salah satu daripada sebahagian kecil buku penulis yang disertakan bibliografi dan nota kaki. Buku ini—pada satu sisi—ibarat penceritaan rihlah dan penerokaan penulis dalam mencari ma'na sufi menurut Islam dengan adunan penulisan ilmiah.
Penulis memulakan penulisannya dengan asal-usul sufisme dan fasa-fasa perkembangan Sufisme. Penulis kemudiannya beralih kepada tokoh-tokoh mistik terawal di Tanah Melayu seperti Hamzah al-Fansuri, Nuruddin al-Raniri dan Abdul Rauf Singkel. Antara perkara lain yang disentuh ialah tentang konsep 'Insan Kamil' menurut ahli sufi yang terdiri daripada empat perkara; i) Mempunyai pekerjaan yang baik, ii) Mempunyai perlakuan yang baik, iii) Mempunyai prinsip yang baik dan iv) Mempunyai asas pengetahuan sains (ilmu duniawi).
Pada bahagian kedua ini juga, penulis telah mula berkongsi mengenai pengalamannya diwatikahkan oleh guru sufinya untuk mengajar tariqah yang diamalkannya selama dua tahun (antaranya berzikir hauqalah sebanyak 165 kali selepas Subuh) serta menghuraikan ma'na istilah-istilah penting dalam tradisi sufi seperti tariqah, shaykh/al-mursyid, zawiyah/surau, maqam/hal dan zikir/wirid. Tingkatan (maqam) bagi seorang pencari (salik) dalam tradisi sufi misalnya bermula daripada peringkat awam (nasut) kepada peringkat penyucian diri (tariqah), kemudian pengabdian dan pengawalan nafsu setara malaikat (malakut) dan akhir sekali jabarut (apabila seseorang individu itu telah mencapai ma'rifah untuk tiba ke haqiqah dan beralih daripada fana' kepada baqa').
Apabila penulis bertanya kepada salah seorang guru sufinya, Haji Muhammad Shah bagaimana untuk mengetahui tahap seseorang individu tersebut, gurunya menjawab, "Hanya pemancing ikan yang sedang memegang jorannya sahaja yang tahu sama ada umpannya sudah dimakan ikan ataupun tidak."
Budaya dan pengamalan Sufisme yang wujud di Tanah Melayu pula diterangkan pada bahagian terakhir buku ini. Di sini, penulis menghuraikan asal-usul Dikir Barat yang datang daripada negara Siam (yang boleh dikatakan terletak di Barat Malaysia), pengamalan ratib (wirid yang dibaca beramai-ramai) dalam kalangan masyarakat Melayu, simbolik tasbih yang mengandungi 99 butir manik (menandakan 99 Nama Allah & juga tasbih-tahmid-takbir pada setiap 33 kali) serta ma'na di sebalik pelbagai lafaz zikir.
Tidak cukup sekadar itu, kritikan terhadap masalah yang wujud dalam pengamalan sebahagian tariqah turut disuarakan oleh penulis selain penulis sendiri telah menjangkakan akan timbulnya salah faham dalam sesetengah masyarakat terhadap konsep mistik ini. Penulis mengatakan bahawa negara Malaysia perlu mewujudkan satu jabatan agama induk yang menguruskan dan mewakili hal ehwal Islam di negara Malaysia. Jabatan ini perlu bebas daripada cengkaman politik yang hanya mengecilkan ruang lingkup pergerakan, aktiviti dan kajian terhadap agama Islam. Sistem acuan kolonialis yang wujud pada hari ini yang kononnya meletakkan Islam sebagai agama persekutuan tetapi terdapat sembilan lagi jabatan agama di bawahnya ini—tidak dapat tidak—perlu dirombak semula kerana adakalanya ia kontradik antara satu sama lain dan berbeza-beza mengikut negeri.
Tambah penulis lagi, pemahaman masyarakat Malaysia terhadap Islam—yang kian kabur diselaputi debu ini—perlu mendapat suluhan dan gilapan semula supaya pergerakan ekonomi dan sosial masyarakat Malaysia mampu tumbuh dan berkembang dengan baik pada masa yang akan datang.
August 18, 2023
Rating: 5/5 stars
Note: I read this solely for academic purposes, to extend my knowledge on Islamic Mysticism. I am in no way, or have the intention to, associate myself with the works or practices of Sufism.
I believe the best way to learn about Sufism free of bias is through academic works and I really recommend this. Prof. Dr. Syed Muhammad Naquib Al-Attas writes a very comprehensive text about understanding the tariqahs taught and practiced among the Malays, down to the different orders and their respective rituals, e.g. the Qadiriyyah order and the Naqshbandiyyah order. I could also learn the mystic deviations, the difference in practices compared to orthodox Sunnis, i.e. what first interested me in learning more about Sufis. I had a slight difficulty in reading about the theology and philosophy behind Sufism, but the reading got easier in later chapters.
A very interesting read. Makes me wonder now if Sufism is still widely practiced in contemporary Nusantara albeit controversial.
Note: I read this solely for academic purposes, to extend my knowledge on Islamic Mysticism. I am in no way, or have the intention to, associate myself with the works or practices of Sufism.
I believe the best way to learn about Sufism free of bias is through academic works and I really recommend this. Prof. Dr. Syed Muhammad Naquib Al-Attas writes a very comprehensive text about understanding the tariqahs taught and practiced among the Malays, down to the different orders and their respective rituals, e.g. the Qadiriyyah order and the Naqshbandiyyah order. I could also learn the mystic deviations, the difference in practices compared to orthodox Sunnis, i.e. what first interested me in learning more about Sufis. I had a slight difficulty in reading about the theology and philosophy behind Sufism, but the reading got easier in later chapters.
A very interesting read. Makes me wonder now if Sufism is still widely practiced in contemporary Nusantara albeit controversial.
January 5, 2020
This book consists of two parts:
1. An outline of the main ideas in Sufism.
2. A description of the local climate of Sufism among the Malays in Peninsular Malaysia.
I believe the relationship between the Master of the Order and his acolytes represents a vital domain where genuine psychological healing can occur. Sufism is often caricatured as producing ever-abiding, servile followers, but the reality is far from this. The journey of gnosis is a deeply personal venture that only the wayfarer can undertake. However, a Mentor archetype is essential to facilitate the journey; without such guidance, the wayfarer risks becoming lost in limbo. History, anthropology, and comparative mythology are replete with examples of these special relationships, from Merlin and King Arthur to Gandalf in The Lord of the Rings.
I believe the Master-acolyte relationship provides a framework where the acolyte (or even a client) can cultivate more stable and mature attachments, achieve self-individuation through mentorship, and progress through stages of psychological maturity. Most importantly, it prepares the acolyte for “graduation” (symbolized by the bestowing of the ijaza) after attaining invaluable experiential knowledge—knowledge they, in turn, can pass on. If Midas’s touch yielded lifeless gold, the accomplished wayfarer’s touch should yield an endless cornucopia, benefitting all they encounter. But this requires further exploration; I digress here.
The first part of the book provides a historical context for the development of Sufism in Islam. Al-Attas convincingly argues that Sufism did not originate in Hellas or among the Brahmins but in the very veranda of the Mosque in Medina. Sufism embodies ihsan, the third aspect of Islam referenced in the angel Gabriel’s dialogue with the Prophet. Initially, Sufism focused on purifying the Self, acting as a natural extension and completion of Islamic Law. Over time, it evolved into a fully-fledged prescriptive discipline of Islam, shaped by early Masters such as al-Kharraj, al-Qushairi, and al-Jilani. Al-Ghazali solidified Sufism’s legitimacy by integrating theology, jurisprudence, and Sufistic metaphysics in works like The Niche of Light. Successive luminaries further expanded its principles, allowing Sufism to flourish.
The story of Sufism resembles that of a single rose: while its facets and stages evolve over time, what we witness is the same rose blooming in successive phases, its fragrance becoming richer and more complete.
Al-Attas also defends one of Sufism’s key metaphysical doctrines, the Unity of Existence (wahdat al-wujud). The latter half of his Prolegomena essentially explores Akbarian-Sadrian metaphysics, which he presents as the pinnacle of Islamic metaphysical thought. This doctrine offers believers an ontological and metaphysical framework, complementing the rational theology of kalam, which delineates truth from falsehood. He likens this to constructing a house: a fence (theology) provides safety, but this safety allows for the creation of resplendent gardens and a house that serves as a haven for the soul (metaphysics).
Al-Attas highlights several points:
1. Perpetual Creation and Orthodox Theology: Sufis and orthodox Ash’arites and Maturidites agree on the idea of timeless, perpetual creation. While orthodox theology posits that atoms gain existence through accidents qualifying them, Sufis extend this to argue that atoms are thus basically non-existent prior to qualification. In their view, even atoms are a special type of accident, manifesting only through the creative Divine Will, in a cycle of creation and annihilation.
2. Epistemological and Ontological Model: Sufism provides a robust alternative to Skepticism and Idealism. As discussed in Things as They Are, Sufistic metaphysics affirms that things-in-themselves correspond to Archetypes. Unlike Kant, who argued the extramental world is unknowable, Sufis assert that existence is instantiated by the Divine Will. Against Idealism’s dictum, “to be is to be perceived,” Sufis counter, “to be is to be instantiated (by the Divine Will).”
3. Radical Monotheism: Sufism represents the highest expression of monotheism, resolving the tension between God’s transcendence and immanence. While other traditions struggle with this paradox—Hebraism emphasizing transcendence, Christianity favoring immanence—Sufism posits that the world is real but only through its relation to the perpetual Divine Source. Like an image in a mirror, the world exists as long as the Gazer looks; it has no independent substance. Thus, God is both utterly transcendent and pervasively immediate and intimate.
4. Interpretation of Sufi Utterances: The seemingly ambiguous expressions of Sufis must be understood intensively, not extensively. In states of ecstatic annihilation, some Sufis utter phrases that might suggest associationism (shirk), but these are unintentional and akin to a person’s incoherent speech post-anesthesia. Even outside such states, the writings of Sufis often express the overwhelming “tasting” (dhawq) of Divine presence rather than theological assertions.
The second part of the book examines the Sufi climate in Malaysia, which aligns with my experience in the Khalwatiyyah Samaniyyah Order, historically associated with figures like the martyred Shaykh Abdul Samad al-Falimbani.
Sufi Orders in Malaysia are typically loose and decentralized. Membership is non-exclusive, allowing acolytes to join multiple Orders and practice their invocations as they see fit. Unlike global counterparts, Malaysian Orders rarely have dedicated zawiyahs (Sufi lodges); congregations often take place in mosques where the Master is an imam or committee member.
Succession practices also vary. Masters may be chosen by their predecessors or elected by senior members. Candidates are assessed less on formal education and more on their gnostic experiences and ability to perform charismatic miracles (karamat). My grandfather, the current Master, himself was a postman before succeeding his teacher after decades of rigorous training.
Core practices in the Order include initiation (bai‘ah), prescribed invocations, and weekly gatherings. Practices like music, dance, or truncated invocations (e.g., Ahip, Ahum) are no forbidden, and advanced metaphysical discussions are limited to senior members. These reforms initially caused discontent among acolytes seeking more extravagant practices, but I say, the lesser, the better.
1. An outline of the main ideas in Sufism.
2. A description of the local climate of Sufism among the Malays in Peninsular Malaysia.
I believe the relationship between the Master of the Order and his acolytes represents a vital domain where genuine psychological healing can occur. Sufism is often caricatured as producing ever-abiding, servile followers, but the reality is far from this. The journey of gnosis is a deeply personal venture that only the wayfarer can undertake. However, a Mentor archetype is essential to facilitate the journey; without such guidance, the wayfarer risks becoming lost in limbo. History, anthropology, and comparative mythology are replete with examples of these special relationships, from Merlin and King Arthur to Gandalf in The Lord of the Rings.
I believe the Master-acolyte relationship provides a framework where the acolyte (or even a client) can cultivate more stable and mature attachments, achieve self-individuation through mentorship, and progress through stages of psychological maturity. Most importantly, it prepares the acolyte for “graduation” (symbolized by the bestowing of the ijaza) after attaining invaluable experiential knowledge—knowledge they, in turn, can pass on. If Midas’s touch yielded lifeless gold, the accomplished wayfarer’s touch should yield an endless cornucopia, benefitting all they encounter. But this requires further exploration; I digress here.
The first part of the book provides a historical context for the development of Sufism in Islam. Al-Attas convincingly argues that Sufism did not originate in Hellas or among the Brahmins but in the very veranda of the Mosque in Medina. Sufism embodies ihsan, the third aspect of Islam referenced in the angel Gabriel’s dialogue with the Prophet. Initially, Sufism focused on purifying the Self, acting as a natural extension and completion of Islamic Law. Over time, it evolved into a fully-fledged prescriptive discipline of Islam, shaped by early Masters such as al-Kharraj, al-Qushairi, and al-Jilani. Al-Ghazali solidified Sufism’s legitimacy by integrating theology, jurisprudence, and Sufistic metaphysics in works like The Niche of Light. Successive luminaries further expanded its principles, allowing Sufism to flourish.
The story of Sufism resembles that of a single rose: while its facets and stages evolve over time, what we witness is the same rose blooming in successive phases, its fragrance becoming richer and more complete.
Al-Attas also defends one of Sufism’s key metaphysical doctrines, the Unity of Existence (wahdat al-wujud). The latter half of his Prolegomena essentially explores Akbarian-Sadrian metaphysics, which he presents as the pinnacle of Islamic metaphysical thought. This doctrine offers believers an ontological and metaphysical framework, complementing the rational theology of kalam, which delineates truth from falsehood. He likens this to constructing a house: a fence (theology) provides safety, but this safety allows for the creation of resplendent gardens and a house that serves as a haven for the soul (metaphysics).
Al-Attas highlights several points:
1. Perpetual Creation and Orthodox Theology: Sufis and orthodox Ash’arites and Maturidites agree on the idea of timeless, perpetual creation. While orthodox theology posits that atoms gain existence through accidents qualifying them, Sufis extend this to argue that atoms are thus basically non-existent prior to qualification. In their view, even atoms are a special type of accident, manifesting only through the creative Divine Will, in a cycle of creation and annihilation.
2. Epistemological and Ontological Model: Sufism provides a robust alternative to Skepticism and Idealism. As discussed in Things as They Are, Sufistic metaphysics affirms that things-in-themselves correspond to Archetypes. Unlike Kant, who argued the extramental world is unknowable, Sufis assert that existence is instantiated by the Divine Will. Against Idealism’s dictum, “to be is to be perceived,” Sufis counter, “to be is to be instantiated (by the Divine Will).”
3. Radical Monotheism: Sufism represents the highest expression of monotheism, resolving the tension between God’s transcendence and immanence. While other traditions struggle with this paradox—Hebraism emphasizing transcendence, Christianity favoring immanence—Sufism posits that the world is real but only through its relation to the perpetual Divine Source. Like an image in a mirror, the world exists as long as the Gazer looks; it has no independent substance. Thus, God is both utterly transcendent and pervasively immediate and intimate.
4. Interpretation of Sufi Utterances: The seemingly ambiguous expressions of Sufis must be understood intensively, not extensively. In states of ecstatic annihilation, some Sufis utter phrases that might suggest associationism (shirk), but these are unintentional and akin to a person’s incoherent speech post-anesthesia. Even outside such states, the writings of Sufis often express the overwhelming “tasting” (dhawq) of Divine presence rather than theological assertions.
The second part of the book examines the Sufi climate in Malaysia, which aligns with my experience in the Khalwatiyyah Samaniyyah Order, historically associated with figures like the martyred Shaykh Abdul Samad al-Falimbani.
Sufi Orders in Malaysia are typically loose and decentralized. Membership is non-exclusive, allowing acolytes to join multiple Orders and practice their invocations as they see fit. Unlike global counterparts, Malaysian Orders rarely have dedicated zawiyahs (Sufi lodges); congregations often take place in mosques where the Master is an imam or committee member.
Succession practices also vary. Masters may be chosen by their predecessors or elected by senior members. Candidates are assessed less on formal education and more on their gnostic experiences and ability to perform charismatic miracles (karamat). My grandfather, the current Master, himself was a postman before succeeding his teacher after decades of rigorous training.
Core practices in the Order include initiation (bai‘ah), prescribed invocations, and weekly gatherings. Practices like music, dance, or truncated invocations (e.g., Ahip, Ahum) are no forbidden, and advanced metaphysical discussions are limited to senior members. These reforms initially caused discontent among acolytes seeking more extravagant practices, but I say, the lesser, the better.
June 17, 2021
Another excellent piece of writing from Prof al-Attas. This book is brief in pages, but thick in analysis. An extension of his works on Islam in Southeast Asia (Nusantara) - Islamisation - that focus on certain Tariqahs in Malaya. Al-attas is indeed a great historian as well! Managed to do various methods of research including fieldworks.
This entire review has been hidden because of spoilers.
February 8, 2025
A very informative primer on Sufism, and its practice in the land of the Malays.
April 13, 2024
Prof. Syed Muhammad Naquib al-Attas memulakan buku ini dengan menerangkan istilah sufi, doktrin yang terkait dan perkembangannya dalam tradisi Islam.
Menurut pengamatan prof, ada 9 tarekat sufi yang berkembang di sini dan 2 antaranya sangat terkenal iaitu Qadiriyah dan Naqsyabandiah.
Pada hemat aku, 2 tarekat ini cepat berkembang disebabkan tokoh merangkap khalifah mereka. Jalur Qadiriyah-Naqsybandiah melalui Syeikh Ahmad Khatib Sambas dan Naqsyabandiah melalui Syeikh Abd al-Wahab Rokan di Langkat.
Prof. juga menerangkan tentang ratib dan ratib Samman (atau Seudati di Aceh) serta ajaran sesat Taslim yang berkembang ketika itu.
Di akhir bab, Prof. al-Attas juga mengkritik akan pentadbiran institusi agama persekutuan serta pengurusannya. Adakah ia sudah dibaiki? mungkin dari 1 sisi sudah dibaiki dan ada juga belum sehingga cabaran pada masa kini sangatlah mencabar.
Berkenaan Tarekat di Alam Melayu, pembaca boleh menambah bacaan lain terutamanya penulisan Almarhum ust. Wan Mohd Saghir Abdullah.
Menurut pengamatan prof, ada 9 tarekat sufi yang berkembang di sini dan 2 antaranya sangat terkenal iaitu Qadiriyah dan Naqsyabandiah.
Pada hemat aku, 2 tarekat ini cepat berkembang disebabkan tokoh merangkap khalifah mereka. Jalur Qadiriyah-Naqsybandiah melalui Syeikh Ahmad Khatib Sambas dan Naqsyabandiah melalui Syeikh Abd al-Wahab Rokan di Langkat.
Prof. juga menerangkan tentang ratib dan ratib Samman (atau Seudati di Aceh) serta ajaran sesat Taslim yang berkembang ketika itu.
Di akhir bab, Prof. al-Attas juga mengkritik akan pentadbiran institusi agama persekutuan serta pengurusannya. Adakah ia sudah dibaiki? mungkin dari 1 sisi sudah dibaiki dan ada juga belum sehingga cabaran pada masa kini sangatlah mencabar.
Berkenaan Tarekat di Alam Melayu, pembaca boleh menambah bacaan lain terutamanya penulisan Almarhum ust. Wan Mohd Saghir Abdullah.
March 6, 2023
This book is considered a seminal work on Sufism among the Malays and is highly regarded by many scholars of Islamic studies. In the book, al-Attas explores various aspects of Sufism, including its history, philosophy, and practices, as well as its influence on Malay culture and society. He also discusses the relationship between Sufism and Islam, arguing that Sufism is an integral part of Islamic spirituality and a means of achieving a deeper understanding of the religion.
Overall, "Some Aspects of Sufism as Understood and Practised Among the Malays" is a well-respected and influential book on Sufism, and it has been praised for its insightful analysis and nuanced approach to the subject. Nevertheless, as with any work of scholarship, there may be varying opinions and interpretations of its contents.
Overall, "Some Aspects of Sufism as Understood and Practised Among the Malays" is a well-respected and influential book on Sufism, and it has been praised for its insightful analysis and nuanced approach to the subject. Nevertheless, as with any work of scholarship, there may be varying opinions and interpretations of its contents.
Displaying 1 - 8 of 8 reviews