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Islam Faham Agama dan Asas Akhlak
100 pages, Unknown Binding
First published January 1, 1976
20 people are currently reading
211 people want to read
About the author
Syed Muhammad Naquib al-Attas
37 books589 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 - 10 of 10 reviews
May 16, 2019
Tak layak rasanya aku nak membuat ulasan buku ini, sebab dengan cemerlangnya Al-Attas menulis peri pentingnya memahami agama Islam atau din dalam pengertian sebenar dan bagaimana pemahaman yang sebenarnya dapat memandu kita hidup di dunia tanpa kita mengabaikan akhirat. Nampak macam biasa saja, tapi cubalah baca sendiri. Aku akui yang aku tak berapa faham sangat dan sebelum baca buku ini dua tahun lepas, hujung tahun 2017 aku sempat menghadiri beberapa sesi kelas membaca buku ini dipimpin oleh Khairulrijal pelajar di CASIS.
October 4, 2021
Sebuah buku yang 'berat' untuk saya hadam dan fahami. Walau bagaimanapun, ia merupakan yang baik bagi pembaca untuk memahami agama mengikut ajaran Islam.
July 8, 2016
Faham agama adalah faham tujuan kehidupan. Lebih lagi dihuraikan SMNAA bahawa antara makna dari kata Deen itu adalah status manusia sebagai orang berhutang. Dan sebagai penghutang, manusia telah diberikan segalanya oleh Allah sebagai modal dalam kehidupan ini untuk beribadah kepada Allah seperti yang difirmankan dalam Quran ;
“Dan tidaklah Aku ciptakan Jin dan Manusia kecuali untuk beribadah kepadaku” (Q.S adz-Dzaariyaat ayat 56)
Sesudah mengerti dan faham makna Deen itu, buku ini membahas dengan sangat mendalam pula tentang hakikat sebagaimanakah penghidupan yang layak bagi kita sebagai manusia, makhluk yang berhutang ini.
Buku ini tidak mudah untuk dihabiskan. Satu kerana tiadanya subtopik, membuatkan ianya seperti bermarathon tak henti henti, ditambah dengan butir perbahasan yang sangat mendalam dan memerlukan focus dan renungan mendalam, ibaratnya bagai bermarathon berhari hari dengan menggendong beras seguni.
satu pembacaan yang sangat enlightening dan Insightful.
“Dan tidaklah Aku ciptakan Jin dan Manusia kecuali untuk beribadah kepadaku” (Q.S adz-Dzaariyaat ayat 56)
Sesudah mengerti dan faham makna Deen itu, buku ini membahas dengan sangat mendalam pula tentang hakikat sebagaimanakah penghidupan yang layak bagi kita sebagai manusia, makhluk yang berhutang ini.
Buku ini tidak mudah untuk dihabiskan. Satu kerana tiadanya subtopik, membuatkan ianya seperti bermarathon tak henti henti, ditambah dengan butir perbahasan yang sangat mendalam dan memerlukan focus dan renungan mendalam, ibaratnya bagai bermarathon berhari hari dengan menggendong beras seguni.
satu pembacaan yang sangat enlightening dan Insightful.
November 6, 2025
Buku ketiga Profesor Syed Muhammad Naquib al-Attas حَفِظَهُ الله تعالى yang dikhatamkan selepas Islam dalam Sejarah dan Kebudayaan Melayu dan Risalah untuk Kaum Muslimin.
Buku ini sebenarnya dikhatamkan sejurus selepas saya menghadiri kuliah pertama Dr. Roslan Jelani di CASIS-UTM, "Short Course on Readings of Authoritative Texts: Prolegomena to the Metaphysics of Islam".
Walau bagaimanapun, tiadalah kebanggaan pada diri ini tatkala buku-buku Prof. berjaya dikhatamkan, melainkan lahirnya satu tuntutan baharu untuk mengulangbaca kembali demi memperoleh kefahaman yang baharu. Buku-buku Prof. menggendong idea-idea besar, namun ia dimampatkan. Justeru, banyak idea-idea lain yang perlu juga untuk para pembaca fahami demi mendapatkan kefahaman yang benar-benar tulen.
Maka, buku ini tiada terkecuali—memerihalkan Islām daripada bahasa, kemudian berkembangluas diperkukuhkan faham Islām itu sebagai دين (deen); bukan pengertian agama yang sempit dan menyeleweng seperti yang ditafsir oleh para sosiologis bahawa agama itu ialah hasil dan produk daripada kebudayaan.
•••
Berikut saya kongsikan juga sebahagian catatan ringkas saya berkenaan kuliah pertama Dr. Roslan Jelani.
In yesterday's lecture of the Short Course on Readings of Authoritative Texts: Prolegomena to the Metaphysics of Islam, Dr. Roslan began with the problem statement of the book: why Prof. al-Attas حَفِظَهُ الله تعالى wrote it.
Around the 60s-70s, a group of Western sociologists tried to define and interpret religion using their own logic. Firstly, they classified religion into three main categories:
(1) prophetic;
(2) cultural; and
(3) cosmic
where all of these categories were only observed through external aspects. They neglected the concept of spirituality. Using this classification, they attempted to define religion in a few ways:
(a) a source of harm;
(b) includes mysticism;
(c) something only for fools; and
(d) a natural product of the human mind
which could be summarized into one single conclusion: religion is illogical and unreasonable, since it cannot be grounded in reason.
—Muhammad Amirul Faiz
16 October 2025 | 1:42 p.m.
Buku ini sebenarnya dikhatamkan sejurus selepas saya menghadiri kuliah pertama Dr. Roslan Jelani di CASIS-UTM, "Short Course on Readings of Authoritative Texts: Prolegomena to the Metaphysics of Islam".
Walau bagaimanapun, tiadalah kebanggaan pada diri ini tatkala buku-buku Prof. berjaya dikhatamkan, melainkan lahirnya satu tuntutan baharu untuk mengulangbaca kembali demi memperoleh kefahaman yang baharu. Buku-buku Prof. menggendong idea-idea besar, namun ia dimampatkan. Justeru, banyak idea-idea lain yang perlu juga untuk para pembaca fahami demi mendapatkan kefahaman yang benar-benar tulen.
Maka, buku ini tiada terkecuali—memerihalkan Islām daripada bahasa, kemudian berkembangluas diperkukuhkan faham Islām itu sebagai دين (deen); bukan pengertian agama yang sempit dan menyeleweng seperti yang ditafsir oleh para sosiologis bahawa agama itu ialah hasil dan produk daripada kebudayaan.
•••
Berikut saya kongsikan juga sebahagian catatan ringkas saya berkenaan kuliah pertama Dr. Roslan Jelani.
In yesterday's lecture of the Short Course on Readings of Authoritative Texts: Prolegomena to the Metaphysics of Islam, Dr. Roslan began with the problem statement of the book: why Prof. al-Attas حَفِظَهُ الله تعالى wrote it.
Around the 60s-70s, a group of Western sociologists tried to define and interpret religion using their own logic. Firstly, they classified religion into three main categories:
(1) prophetic;
(2) cultural; and
(3) cosmic
where all of these categories were only observed through external aspects. They neglected the concept of spirituality. Using this classification, they attempted to define religion in a few ways:
(a) a source of harm;
(b) includes mysticism;
(c) something only for fools; and
(d) a natural product of the human mind
which could be summarized into one single conclusion: religion is illogical and unreasonable, since it cannot be grounded in reason.
—Muhammad Amirul Faiz
16 October 2025 | 1:42 p.m.
June 20, 2017
Bahasa yang indah, penghujahan yang mampan, itulah komen saya ketika membaca buku ini. Kebahagiaan dalam memahami sesuatu ilmu itu apabila kita mampu memahami bagaimana bahasa untuk sesebuah perkataan itu terbentuk. Inilah yang cuba dilakukan oleh Prof. Al-Attas dalam buku ini.
Beliau menghuraikan perkataan Ad-Din, Islam, Ta'abud, Insan, Madinah, Tamaddun, dan pelbagai lagi. Pengetahuan kita akan sesuatu perkara akan bertambah sebaik saja kita lebih memahami perkataan atau kedalaman sesuatu bahasa.
Dalam buku ini juga beliau menghuraikan permasalahan sebenar umat Muslimin pada hari ini ialah krisis Ilmu. Wujud dualisme tentang ilmu, kekeliruan memahami pengklasifikasian ulama' terhadap ilmu Fardu Ain dan Fardu Kifayah. Beliau menghuraikan dengan mendalam sekali persoalan epistemologi Ilmu itu sendiri.
Tidak rugi membaca...
Beliau menghuraikan perkataan Ad-Din, Islam, Ta'abud, Insan, Madinah, Tamaddun, dan pelbagai lagi. Pengetahuan kita akan sesuatu perkara akan bertambah sebaik saja kita lebih memahami perkataan atau kedalaman sesuatu bahasa.
Dalam buku ini juga beliau menghuraikan permasalahan sebenar umat Muslimin pada hari ini ialah krisis Ilmu. Wujud dualisme tentang ilmu, kekeliruan memahami pengklasifikasian ulama' terhadap ilmu Fardu Ain dan Fardu Kifayah. Beliau menghuraikan dengan mendalam sekali persoalan epistemologi Ilmu itu sendiri.
Tidak rugi membaca...
Read
June 25, 2020Karya Prof. Dr Syed Muhammad Naquib al-Attas yang sangat bagus untuk difahami.
Buku ni cuba menyingkap dan memaham kan pembaca sisi pandang agama dari sudut Islam dan Barat. Hasil proses sekularisasi yang berlaku di Barat faham agama di salah erti mengikut acuan yang sebenar.
Kesanya, umat Islam mengambil cara faham, budaya dan cara hidup Barat dari hasil silap faham mereka memahami agama di sisi Islam.
Ingat!faham agama
Buku ni cuba menyingkap dan memaham kan pembaca sisi pandang agama dari sudut Islam dan Barat. Hasil proses sekularisasi yang berlaku di Barat faham agama di salah erti mengikut acuan yang sebenar.
Kesanya, umat Islam mengambil cara faham, budaya dan cara hidup Barat dari hasil silap faham mereka memahami agama di sisi Islam.
Ingat!faham agama
This entire review has been hidden because of spoilers.
January 5, 2022
Recommended!
Memahami al-Din yang sebenarnya.
Buku ini merupakan sebahagian dari buku Islam dan Sekularisme.
Bacaan yang kedua. Mudah2n setiap kali membaca dan merenung ini membawa kepada futuh dan sirr.
Memahami al-Din yang sebenarnya.
Buku ini merupakan sebahagian dari buku Islam dan Sekularisme.
Bacaan yang kedua. Mudah2n setiap kali membaca dan merenung ini membawa kepada futuh dan sirr.
May 19, 2023
A must read book. It must be repeated 100 times in your life to really profess it. Certainty is key.
June 7, 2015
Buku yang makan berbulan-bulan untuk selesai baca. Tapi masih perlu baca. Huraian tentang makna din di dalam bukuini amat menarik. Kata guru saya, ia pentakrifan yang belum dikemukan oleh ilmuan lain. Pemaknaan din yang begitu mendalam. Makna din dilihat dari akar kata din.
April 12, 2016
Sukar untuk mengikut cara-gaya bahasa melayu yang digunakan dalam makalah ini.
Makalah ini menghuraikan Islam, mencantum-gabungkan perkara-perkara yang pada mata kasar kelihatan tidak berkait, menjadikannya bermakna dalam pemahaman makna Islam sebagai DYN mereka yang Islam.
Makalah ini menghuraikan Islam, mencantum-gabungkan perkara-perkara yang pada mata kasar kelihatan tidak berkait, menjadikannya bermakna dalam pemahaman makna Islam sebagai DYN mereka yang Islam.
Displaying 1 - 10 of 10 reviews