Civilizational Relations and the Concept of “Influence”: Case Studies of the Arabic-Latin Translation Movement and the Byzantine Iconoclastic Controversy (in Malaysian)

Roslan Abd Jelani

ABSTRACT

This paper represents a brief exposition of Professor Dr. Syed Muhammad Naquib al-Attas’ ideas on the nature of man and the meaning of happiness. In this regard, I have relied upon the writings of al-Attas, specifically his Prolegomena to the Metaphysics of Islam, Chapters II and IV, and the numerous private discussions with al-Attas himself that I have had the privilege of being party to. In addition, any serious elucidation concerning the nature of man will allow for an in depth understanding of that which is essential, which makes man what he is, or more specifically what makes man man, following which, comparison in the absolute sense may be discerned between man and other living beings in creation. The term nature itself, in reference to the nature of man, refers to something which is permanent, fixed, unchanging, and not subject to any denial of what is.

Well known modern Western philosophers and thinkers, are well known for their preference to reject  the notion of the existence of unseen elements, and deny the fact that there are things which are permanent, unchanging and fixed. This is a result of their conclusions with regard to the understanding of who man is, an understanding which solely depends on the rational empirical approach which is ultimately based upon supposition. However, questions surrounding the nature of man cannot be apprehended solely by the mind or by the experience of the senses. And therefore, it is not possible for the aforementioned thinkers and philosophers to confirm that there is something which is unchanging and permanent in man, something referred to as the spirit (al-ruh) because to such confirmation originates beyond the realm of sense and sense perception. Those philosophical preferences result in man facing a crisis in his attempts to understand himself. In general, one may say that if the nature of man is not understood sufficiently, then man will be unable to realise and nurture his individuality as a human being. What it means is, to try to understand something of the nature of man, who created man, how he came into existence, what is it that distinguishes man from all other creatures; the term being itself refers to something intact, in existence and not subject to any denial concerning who created it. If the nature of man is not well known, then human beings will struggle to express and nourish humanity. The true nature of man therefore, refers to something that is immaterial, unchangeable, that essentially distinguishes man from any other in creation. It is also not destroyed by the destruction of the body as the potential for decay and destruction is not part of its nature.