Syed Muhammad Naquib al-Attas
Pemikir Malaysia; pendiri ISTACMalaysian thinker; founder of ISTAC
Syed Muhammad Naquib al-Attas adalah pemikir Malaysia yang menjadi tokoh sentral Islamisasi Ilmu Pengetahuan di Asia Tenggara. Ia mengembangkan ISTAC sebagai pusat kajian pemikiran dan peradaban Islam. Kajiannya tentang Hamzah Fansuri dan Nuruddin ar-Raniry menggali substansi tasawuf dan falsafah ulama Aceh, yang kemudian menjadi dasar agenda Islamisasi ilmunya. Melalui dia pula kalangan terdidik Malaysia diperkenalkan kepada Ismâ‘îl al-Fârûqî dan Seyyed Hossein Nasr.
Syed Muhammad Naquib al-Attas is a Malaysian thinker and a central figure of the Islamisation of Knowledge in Southeast Asia. He developed ISTAC as a centre for the study of Islamic thought and civilisation. His studies of Hamzah Fansuri and Nuruddin ar-Raniri drew out the Sufi and philosophical substance of these Acehnese scholars, which then underpinned his Islamisation agenda. Through him, educated Malaysians were also introduced to Isma‘il al-Faruqi and Seyyed Hossein Nasr.
Al-Attas menempati posisi istimewa dalam hubungan intelektual Aceh dan Malaysia. Telaahnya tentang Hamzah Fansuri dan Nuruddin ar-Raniry berulang kali dipuji para sarjana, khususnya mereka yang bergelut dalam agenda Islamisasi ilmu. Melalui telaah itu, semangat keilmuan kedua ulama Aceh tersebut diangkat menjadi dasar pemikiran untuk membuka agenda Islamisasi Ilmu Pengetahuan di dunia Islam. Dengan demikian, sebagian fondasi gerakan intelektual Malaysia modern bersumber dari khazanah Aceh abad-abad sebelumnya.
Pengaruhnya di Malaysia membentuk semacam mazhab pemikiran. Sejumlah tokoh, antara lain Anwar Ibrahim, Osman Bakar, Sidek Fadil, dan Muhammad Affandi Hassan, disebut tidak dapat dilepaskan dari pemikiran yang dikembangkannya. Wan Mohd. Nor Wan Daud mencatat bahwa melalui al-Attas kalangan terdidik Malaysia mengenal sarjana-sarjana seperti al-Fârûqî dan Nasr. Di ISTAC, ia membangun pendidikan pemikiran dengan mengundang filsuf Muslim dari berbagai penjuru dunia.
Kajiannya juga relevan bagi epistemologi studi Aceh. Upaya menjelaskan imajinasi kreatif dan dimensi batin kearifan lokal disebut paling banyak berkembang dalam kajian tasawuf seperti yang dilakukannya. Kontras yang ditarik bagi Aceh bersifat tajam: bila al-Attas mampu menggali substansi pemikiran ulama Aceh, Aceh sendiri kini dinilai kesulitan melahirkan sarjana sekaliber dia maupun ulama sekaliber Hamzah Fansuri dan ar-Raniry.
Al-Attas mendirikan ISTAC dengan menghimpun karya tentang Islam dan peradaban dari seluruh dunia, mengundang profesor, dan menyelenggarakan seminar, sehingga dijadikan model membangun sebuah bidang ilmu. Ia juga mencatat daftar nama tempat bercorak sufi di istana Aceh dari Hikayat Aceh.
Al-Attas holds a special place in the intellectual relationship between Aceh and Malaysia. His writing on Hamzah Fansuri and Nuruddin ar-Raniri has been repeatedly praised by scholars, especially those engaged in the Islamisation agenda. Through that work, the scholarly spirit of the two Acehnese ulama was elevated into a basis for launching the Islamisation of Knowledge across the Muslim world. Part of the foundation of modern Malaysian intellectual life thus derives from Aceh's earlier heritage.
His influence in Malaysia shaped something like a school of thought. Figures including Anwar Ibrahim, Osman Bakar, Sidek Fadil and Muhammad Affandi Hassan are described as inseparable from the thought he developed. Wan Mohd Nor Wan Daud records that it was through al-Attas that educated Malaysians came to know scholars such as al-Faruqi and Nasr. At ISTAC he built an education in thought by inviting Muslim philosophers from around the world.
His work is also relevant to the epistemology of Aceh studies. Efforts to explain creative imagination and the inner dimension of local wisdom are said to have developed most in Sufi studies such as his. The contrast drawn for Aceh is sharp: whereas al-Attas could unearth the substance of Acehnese ulama's thought, Aceh itself is now judged to struggle to produce a scholar of his calibre, let alone ulama of the stature of Hamzah Fansuri and ar-Raniri.
Al-Attas built ISTAC by gathering works on Islam and civilisation from around the world, inviting professors and holding seminars, making it a model for building a field. He also recorded the list of Sufi-inspired place names at the Acehnese court from the Hikayat Aceh.
Gagasan kunciKey ideas
Jembatan Aceh–MalaysiaAn Aceh–Malaysia bridge
Warisan ulama Aceh dihidupkan kembali melalui proyek intelektual Malaysia.The legacy of Acehnese ulama was revived through a Malaysian intellectual project.
Mazhab al-AttasThe al-Attas school
Sejumlah intelektual dan politisi Malaysia berakar pada pemikirannya.A number of Malaysian intellectuals and politicians are rooted in his thought.
ISTAC
Lembaga khusus pemikiran dan peradaban Islam sebagai model institusional.A dedicated institution for Islamic thought and civilisation as an institutional model.
Posisi dalam kerangkaPlace in the framework
Tokoh, lembaga, dan konsep yang paling dekat dengan entri ini, beserta sifat hubungannya.The figures, institutions and concepts closest to this entry, and how they relate to it.
Pertanyaan reflektifReflective question
Mengapa warisan intelektual Aceh justru lebih dahulu dihidupkan kembali di Malaysia?Why was Aceh's intellectual heritage revived first in Malaysia rather than in Aceh?
Kutip entri ini:Cite this entry: “Syed Muhammad Naquib al-Attas”, Acehnologi — Gerbang Studi AcehAceh Studies Gateway, https://acehnologi.com/entri/syed-naquib-al-attas/