The passing of the late Royal Laureate Professor Syed Muhammad Naquib al-Attas on March 8, 2026 (18 Ramadan 1447), at the age of 94, has been mourned by diverse segments of the global Muslim community, particularly buy those of learning and reflection across the world.
Prominent figures such as Sheikh Ahmad al-Tayyib, the Grand Imam of al-Azhar, Sheikh Ali al-Qaradaghi, President of the International Union of Muslim Scholars, and Sheikh Hamza Yusuf, President of Zaytuna College, expressed their condolences, paid tribute and unanimously recognized that the Muslim ummah has lost a towering figure and a great thinker of our time.
Although al-Attas is widely regarded as one of the most prominent Muslim thinkers, his contributions have not always been fully examined or understood. This essay outlines several key aspects of his contributions that remain vital for the contemporary Muslim world and global Muslim community.
Throughout his life, al-Attas authored 32 books and hundreds of articles. Among his most significant contributions that he developed in this corpus concern three crucial themes: The Islamization of Contemporary Knowledge (Aslamat al-ʿUlūm al-Muʿāṣirah), the concept of the Islamic university (Kulliyyah Jāmiʿah), and the notions of adab and ta’dīb.
A number of academics have criticized his work without a sufficient understanding of these concepts and ideas. Such misrepresentations risk doing injustice to a scholar who has contributed immensely to the academic study of Islam and the global Muslim communities.
It is important to note that al-Attas’ thought cannot be understood in isolation from the ontology and epistemology that developed within the broader Islamic intellectual tradition, particularly in the disciplines of kalām and tasawwuf. His rootedness in the Sunni intellectual tradition distinguishes him from many of his contemporaries. Therefore, a proper appreciation of his work requires an in-depth knowledge of metaphysics of Islam.
In what follows, drawing on more than half of my lifetime of study under him, I highlight key aspects of his ideas so that readers may better appreciate them and avoid common misunderstandings.
- The Idea of Islamization of Contemporary Knowledge (Aslamat al-ʿUlūm al-Muʿāṣirah)
In Islam and Secularism, first published in 1978 and translated into many of the world’s major languages (including most recently, into Mandarin), al-Attas highlights the clash of worldviews between Islam and secularism. He emphasizes that Muslims must be aware of the dangers posed by the secular worldview to their identity. He further argues that secularism has contributed to the destruction of the three kingdoms of nature: animals, plants, and minerals.
This destruction, he explains, stems from the corruption of knowledge that developed in the West following the emergence of modernism and the Enlightenment in Europe. The Islamization of contemporary knowledge, as articulated in that work, is presented as a necessary response to the intellectual challenges of secularization in the Muslim world. His analysis of secularism is particularly significant because it is informed not only by textual study but also by his direct engagement with Western culture and thought.
The idea of the Islamization of contemporary knowledge begins with the premise that knowledge is not value-free or neutral. Any knowledge developed by human beings—whether in the humanities or the sciences—is influenced by the worldview and values of the scientists or scholars who produce it.
A corrupted and distorted worldview, therefore, has far-reaching consequences for life on earth.
According to al-Attas, the Western secular knowledge has contributed to various forms of corruption affecting human thought, the soul, material life, and the environment. At its core, this corruption originates from the corruption of knowledge itself, which he identifies as the root problem underlying other forms of disorder.
Al-Attas further argues that secularism is not merely a political philosophy; it is rather a comprehensive philosophical program encompassing metaphysics, epistemology, and axiology. Accordingly, the Islamization of knowledge must also be understood as a philosophical project, rather than an endeavour limited to a mere focus on values or legal rulings.
Al-Attas further argues that secularism is not merely a political philosophy; it is rather a comprehensive philosophical program encompassing metaphysics, epistemology, and axiology. Accordingly, the Islamization of knowledge must also be understood as a philosophical project, rather than an endeavour limited to a mere focus on values or legal rulings.
In this context, Al-Attas emphasizes the importance of grounding oneself firmly in the metaphysical worldview of Islam as derived from the Qur’an and the Sunnah. At the same time, he cautions, Muslims must be able to critically engage with and juxtapose this worldview against those proposed by modern or postmodern Western thinkers.
It is crucial to note, then, that a deeper understanding of secularism as a philosophical program helps prevent confusion regarding the meaning of Islamization of contemporary knowledge. From this perspective, al-Attas’ concept differs from approaches such as the Islamization of specific disciplines, the integration of knowledge, or similar formulations that have emerged in contemporary discourse.
Despite understandable confusion, Al-Attas was not involved with certain strands of Islamization of knowledge work, such as the IIIT-led efforts to produce textbooks, because his concern lied with reforming a broader process of thinking about the world, that aligned with the Islamic worldview.
Another nuance in Al-Attas’ work concerns his rejection of the idea that the Western worldview has only impacted the field of humanities, and that the fields of science and technology are value-free. Al-Attas does not distinguish the humanities from science and technology, as both have been permeated with the secular worldview. In fact, he argues, the secularization of science and technology has caused even more confusion and corruption in the modern world- the theory of evolution, the modern health crisis, environmental catastrophe, and the modern philosophy of Artificial Intelligence (AI) are all greatly influenced by Western empiricism, anthropocentrism, materialism, and physicalism.
Another nuance in Al-Attas’ work concerns his rejection of the idea that the Western worldview has only impacted the field of humanities, and that the fields of science and technology are value-free. Al-Attas does not distinguish the humanities from science and technology, as both have been permeated with the secular worldview. In fact, he argues, the secularization of science and technology has caused even more confusion and corruption in the modern world
The Islamization of contemporary knowledge thus offers an alternative framework to that of Islamic modernism. It combines both stabilism and dynamism or as Wan Mohd Nor puts it, it is characterized by dynamic-stabilism. Therefore, it avoids being trapped in the dualism between exclusivism and inclusivism, or tradition and modernity, unlike Islamic modernism, which inclines toward inclusivism, religious pluralism, and Western modernism. Al-Attas also criticizes the Salafi movement, and the trends around conservatism and traditionalism which lack the Islamic aspect of dynamism.
It is a tajdīd movement—a renewal of Islamic thought to return to the principles of metaphysics, epistemology, ethics, and jurisprudence as taught and practiced by the Prophet Muhammad, peace be upon him, and preserved and developed in the Sunni intellectual tradition.
This renewal is not conceived as an evolution in the secular sense, but rather as a return or devolution to the primordial truth. The prophetic tradition serves as the parameter of this truth.
It differs from the term ‘integration’, which does not disclose its main reference and therefore devoid of a clear direction. Similarly, the term ‘Islamicization’ cannot be an alternative to Islamization because it insinuates Islam as something not fundamental, or rather optional.
There is also a criticism that Islamization implies an effort to convert something or someone to Islam, making it deemed unsuitable for a multi-racial society. In reality, as Al-Attas conceptualized it, Islamization does not seek to change other people or any objects, but oneself and one’s worldview.
A Muslim is not someone who merely displays an Islamic appearance (the Islamic man), but someone who submits and obeys Allah wholeheartedly, becoming a man of Islam. Adopting Islam as our identity does not make us less appreciative of others, alternative forms of knowledge and wisdom of other civilizations. Such exclusive attitudes are not taught by Islam.
Ultimately, in al-Attas’ formulation, the Islamization of knowledge is a civilizational and intellectual program for Muslims that helps bring about the revival of Islamic civilization. However, since Islam is not only for Muslims but for the whole world, when it is presented in a coherent manner it becomes a formidable force for good.
Thus, the claim that the Islamization of knowledge is an exclusivist enterprise is misleading. The Islamization of knowledge is designed to revive the Sunni intellectual framework, which is necessary for addressing contemporary challenges such as secularization, with its subsets of scientism, anthropocentrism, postmodernism, religious pluralism, and posthumanism.
- The Idea of the Islamic University
In 1977, at the First World Conference on Muslim Education, al-Attas presented a keynote paper titled “Preliminary Thoughts on the Nature of Knowledge and the Definition and Aims of Education.”
This article was later developed into a monograph titled The Concept of Education in Islam: A Framework for an Islamic Philosophy of Education and was presented at the Second World Conference on Muslim Education held in Islamabad in 1980.
In both conferences, he presented a philosophy of education in Islam that should be implemented by universities established in Muslim countries. Specifically, he emphasized that the purpose of education in Islam is to produce a good human being, that is a man of adab (insān adabī). This differs from the purpose of education in the West, which is to produce good citizens.
According to al-Attas, education is the process of instilling adab in a man. Since adab is the purpose and goal of education, the most appropriate term for education should be ta’dīb, rather than tarbiyah or ta‘līm.
According to al-Attas, education is the process of instilling adab in a man. Since adab is the purpose and goal of education, the most appropriate term for education should be ta’dīb, rather than tarbiyah or ta‘līm.
This is because tarbiyah focuses on the physical aspect, ta‘līm focuses on the intellectual aspect, whereas ta’dīb focuses on the human soul (rūḥ), the most fundamental element of a man. He asserted that a university must reflect the whole man, and therefore must emphasize the kullī (universal) rather than juz‘ī (particular) aspects of knowledge- therefore, universal knowledge must be prioritized over narrow specialization.
On the same basis, Islamic universities should regard farḍ ‘ayn knowledge as the core of education on which farḍ kifāyah knowledge develops. Al-Attas criticized universities built on the Western model, which he described as a manifestation of injustice because they fail to put things in their proper places. He argued it is unfortunate that most universities in the Islamic world are built on the model of Western philosophy of education, which separates religion from the sciences, thereby neglecting the true mission and purpose of a university. Unfortunately, these ideas did not receive the attention they deserved. Im my opinion, a core reason for this this is due to the influence of Salafi cynicism towards Sufism- a core source of Al-Attas’ conception of the metaphysical worldview of Islam.
Considering this, al-Attas strove to implement his own vision of an Islamic university and the Islamization of contemporary knowledge program by establishing ISTAC (International Institute of Islamic Thought and Civilization) in 1987 with the support of the Government of Malaysia.
The establishment of ISTAC, with its magnificent architecture, world-class library, authoritative faculty, and highly qualified graduates, proved that his ideas were indeed practical ideas—al-Attas was able to translate abstract ideas into concrete reality.
The establishment of ISTAC, with its magnificent architecture, world-class library, authoritative faculty, and highly qualified graduates, proved that his ideas were indeed practical ideas—al-Attas was able to translate abstract ideas into concrete reality.
ISTAC stands as a witness and evidence of the profundity, sagacity, and universality of its founder; al-Attas is not only a polymath but also a universal scholar. ISTAC was established as a model Islamic educational institution for the Islamic world, capable of producing a generation of scholars who consciously imbibe the worldview of Islam and its epistemic framework.
Among its main objectives were to produce academic works that serve as references for the Islamic world and to restore the role of the university in producing good men, rather than confused and corrupted individuals.
Even though ISTAC has been overseen since 2002 by those unaffiliated with al-Attas, and subsequently adopted a different mission and vision, his ideas of Islamization of contemporary knowledge and the Islamic university continue to flourish and find implementation in many institutions and organizations established by his former students and other scholars influenced by his thought.
Many research projects are conducted, books are written, and scholarly discourses are being held to discuss, develop, and implement al-Attas’ ideas around the Islamic university as a testament to his longue-durée impact as a public intellectual.
- The Concept of Adab and Ta’dīb
The concept of adab is inspired by a famous hadith often cited by Sufi scholars: “My Lord has educated me, and He has made my education the best” (addabanī Rabbī fa ahsana ta’dībī).
This hadith is often considered ḍa‘īf (weak) or even lacking a sound chain of narration (sanad) because al-A’mash was said to have never met Abdullah bin Mas’ud. However, upon my investigation, it is found that al-A’mash was a student of Abdullah bin Abi Awfa, not Abdullah bin Mas’ud, and in the sanad it is mentioned Abdullah only, thus, there is no reason to categorize this hadith as weak or rejected.
Furthermore, this hadith was narrated by many prominent scholars of hadith in the past, most notably Abd al-Karīm al-Sam‘ānī, a renowned hadith scholar of the twelfth century CE, in his work Kitāb Adab al-Imlā’ wa al-Istimlā’. Consequently, the concepts of adab and ta’dib as the key concept in the Islamic philosophy of education proposed by al-Attas has a strong epistemological foundation. Although the concept of adab has long been discussed by Sufi scholars, al-Attas brings to it a new dimension never previously articulated.
Adab according to al-Attas is right action. It requires an intellectual, spiritual, and physical discipline. It is “the recognition and acknowledgment of the reality that knowledge and being are ordered hierarchically according to their various levels (marātib) and degrees (darajāt)”.
Adab demands every person to put things in their proper places, thereby creating justice. Justice, harmony, and peace are the manifestations of adab. “Adab is the spectacle (mashhad) of justice as it is reflected by wisdom” which is the God-given knowledge of proper place for everything. Viewed from this perspective, adab becomes a fundamental principle in the science of ethics (akhlāq) and, therefore, should not be understood merely as good manners or etiquette.
The concept of adab was introduced by al-Attas as a solution to the backwardness and disintegration of the Muslim ummah. This is in line with the message of the Qur’an urging Muslims to look at their own weaknesses when struck by calamity (Āli ‘Imrān: 165), and consistent with the teachings of Tasawwuf, which emphasizes the importance of self-improvement and self-mastery (al-sayṭarah ‘alā al-nafs) rather than pointing to and mastering others (al-sayṭarah ‘alā al-ākharīn).
The concept of adab was introduced by al-Attas as a solution to the backwardness and disintegration of the Muslim ummah. This is in line with the message of the Qur’an urging Muslims to look at their own weaknesses when struck by calamity (Āli ‘Imrān: 165), and consistent with the teachings of Tasawwuf, which emphasizes the importance of self-improvement and self-mastery (al-sayṭarah ‘alā al-nafs) rather than pointing to and mastering others (al-sayṭarah ‘alā al-ākharīn).
Al-Attas views the loss of adab as the root cause of the Muslims’ quandary today . This loss of adab has led to a crisis of authority, when most people are unable to truly identify which scholars to follow.
Great scholars are often belittled while the insignificant and confused ones are often magnified. It also leads to subjectivism, when excellence, certainty and truth become a matter of taste. And finally, catastrophe arises when the community are led by those who are unfit to lead.
In addition, a narrow understanding of religion and the separation of the sciences from religion occurs because of the inability to comprehend knowledge in a unified and holistic manner. Such confusion and falsehood lead to injustice, and injustice ultimately results in corruption and backwardness.
With this new understanding of the concept of adab, al-Attas seeks to restore akhlāq (ethics and morality) to its rightful, primary place in Islam, not as a secondary, incidental, or superficial aspect of religion.
Conclusion
One of the defining characteristics of a mujaddid (renewer) is the ability to provide a clear sense of direction to the Muslim ummah in facing challenges that can threaten its identity and faith. This quality is often associated with figures such as al-Ghazali (d.1111), a scholar who is generally recognized as the mujaddid of the fifth century AH.
Whether al-Attas can rightly be considered as the mujaddid of this century will be clear by observing his impact on the Muslims in the decades to come.
However, for many scholars who are familiar with his ideas and thought, it is clear that he is indeed a significant beacon for the Ummah in this very challenging time.
Associate Professor Dr. Khalif Muammar A. Harris is the former Director of the Raja Zarith Sofiah Centre for Advanced Studies on Islam, Science and Civilisation (RZS-CASIS), Universiti Teknologi Malaysia (2017–2023). He holds a B.A. in Shari‘ah and Islamic Studies from Mu’tah University, Jordan (1998); an M.A. in Islamic Civilization from the International Institute of Islamic Thought and Civilization (ISTAC) (2003); and a Ph.D. in Islamic Civilization, also from ISTAC (2008). Dr. Khalif has authored many books and scholarly articles in the fields of Islamic thought, philosophy, ethics, and statecraft. His published works include: Islam and Liberalism (2006); Islam and Religious Pluralism (2013, 2015); Raja Ali Haji on Malay Statecraft (2016); Environmental Ethics in Islam (2024). He translated the late Royal Laureate Professor Syed Muhammad Naquib al-Attas’s works into Malay: Islam and Secularism (2010), Historical Fact and Fiction (2025) and On Justice and the Nature of Man (2026).