Summary
Highlights
Al-Attas identifies the essential crisis in the Muslim world as the loss of 'adab.' He defines adab not merely as etiquette, but as acting in conformity with wisdom and justice. This means knowing and acknowledging the proper place of everything and conforming to that knowledge. Justice, in this context, is the condition that results when things are in their proper places, a state currently lost among Muslims.
Al-Attas explains that wisdom ('hikma') is the knowledge that reveals the proper places of everything. He emphasizes that wisdom is not solely for prophets and can be granted by Allah to whomever He pleases. He distinguishes true reality ('al-Haqq') as not just propositional truth but an ontological reality where things are established in their proper places, and wisdom involves understanding how to rightly deal with and place these realities in our minds. Adab is conforming our actions to this understanding.
Al-Attas criticizes the modern view that dismisses the past as 'dead,' asserting that the past is very much alive and integral to identity. He uses the analogy of trees needing roots to grow. He also clarifies that Islam, meaning 'submission,' is not a recently named religion but a fundamental state of all creation. He rejects the notion that the name 'Islam' is a modern development, arguing that it is inherently linked to submission to God.
Al-Attas addresses the idea prevalent in the Muslim world that it needs to adopt Western models to catch up. He acknowledges Western advancements but stresses the importance of self-knowledge and controlling one's inner self, something modern man, despite technological prowess, often fails to do. He advocates for compulsory knowledge of the past at all educational levels to achieve balance.
Al-Attas defines happiness not as momentary pleasure but as the removal of doubt, leading to inner certainty ('yaqin'). He discusses the role of women, stating there's no religious prohibition against them seeking knowledge. While acknowledging differences in suitability for certain professions (e.g., military general), he emphasizes that equality doesn't mean sameness and that priorities should be on strengthening 'Iman' (faith) before enforcing laws.
Al-Attas stresses the current need to re-establish Iman among Muslims by studying traditional Islamic ethics, thought, and Sufism. He laments the modern scholars' inability to connect these ideas with contemporary problems. He highlights Malaysia as a prime location for such intellectual development due to its diverse religious environment, requiring Muslims to understand their own religion and others deeply.
Al-Attas criticizes the scarcity of quality Islamic colleges compared to Christian ones in the US, attributing it to widespread ignorance and arrogance within government and educational ministries. He argues for the necessity of honest, competent, and intelligent individuals to quickly establish and improve educational institutions without bureaucratic delays, emphasizing the ongoing struggle against the loss of 'adab' and the masking of one's true self.