The Role of the Malay Language and the Concept of Knowledge According to Syed Muhammad Naquib al-Attas

The Malay language has long been a medium for expressing Islam, especially after centuries of translation and interpretation of the Qur’an, Hadith, and Islamic jurisprudence. However, the Western conquest of the Malay world and the ensuing secularisation of knowledge, language, and thought significantly impacted Malay intellectualism and language. This shift prioritised worldly knowledge while relegating Islamic knowledge to the spiritual realm. This discussion explores the Islamisation of the Malay people and language through the lens of Syed Muhammad Naquib al-Attas, highlighting two key elements: rational and logical thought, and the transformation of Malay into an Islamic language enriched with Islamic vocabulary to serve as a conduit for Islamic knowledge.

Introduction

The connection between the Malay language and Islam is historically significant. Some believe that Malay was divinely destined to become one of the principal languages of Islam, alongside Persian, Urdu, Turkish, Swahili, and Arabic—the language of the Qur’an and Prophet Muhammad. As Malays became one of the largest Muslim communities globally, the Malay language embraced an Islamic identity after centuries of translating and interpreting Islamic texts. Malay speakers in the archipelago are among the largest Muslim populations, comparable in number to Arabic speakers.

Malay as a Medium for Islamic Knowledge

In Malaysia, “Malay” is synonymous with Islam, often leading to the perception that converting to Islam means becoming Malay. The Federal Constitution of Malaysia defines Malays before independence as individuals who habitually speak Malay, profess Islam, and conform to Malay customs. With the spread of Islam from regions like Malacca, Johor-Riau, and others, the Malay language and customs propagated alongside the religion. Islam played a crucial role in spreading the Malay language and culture throughout the archipelago, now known as the Malay World, deeply colored by Islamic principles.

For over a millennium, starting with the Islamic state of Perlak in 840 AD, Malay became an Islamic language, reinforced by the establishment of Islamic centers across the archipelago. Islamic texts in Malay, written in Jawi script, were widespread in religious schools and libraries. Notable works include:

1. Bidayat al-Hidayat: Tawhid and Usul al-Din (Muhammad Zain Jalal al-Din Aceh, 1757)
2. Siraj al-Huda: Tawhid (Muhammad Zain al-Din al-Samabawi, 1886)
3. Aqidat al-Najin: Tawhid (Zain al-Abidin al-Fatani, 1890)
4. Sirat al-Mustaqim: Fiqh (Nur al-Din al-Raniri, 1634-1644)
5. Sabil al-Muhtadin: Fiqh (Muhammad Arsyad al-Banjari, 1780)
6. Hidayat al-Salikin: Tasawuf (`Abd al-Samad al-Falimbani, 1778)
7. Al-Durr al-Thamin: Usul al-Din (Daud al-Fatani, 1816)

These texts were either translations with added commentary or original works by scholars from various regions in the Malay archipelago. This rich tradition of Malay scholarship, primarily in Jawi script, produced thousands of works, many of which are preserved in libraries and private collections worldwide.

The Concept of Islamisation in the Malay World

Syed Muhammad Naquib al-Attas identified two main elements in the Islamization of the Malays:

1. The introduction of rational thought from Islam, which transformed Malay thinking from mythical Hindu-Buddhist traditions to logical, rational, and coherent Islamic thought. This shift emphasised the unity of God, human equality, and rational discourse.
2. The transformation of the Malay language into an Islamic language, enriched with Arabic/Islamic vocabulary. This enabled Malay to become a medium for expressing Islamic philosophy and rational thought, aligning with the Qur’anic principle of clarity and truth.

Islamisation, according to al-Attas, liberated the Malays from magical, mythical, and animistic traditions, and secularism, aligning their thought and language with Islamic principles. This process is evident in Malay literature and sayings that reflect Islamic values and wisdom.

Secularisation of Knowledge and Its Confusion

In contemporary academia, even among Malay Muslim scholars, secular views on knowledge dominate. Secular knowledge is defined as understanding facts or phenomena through research, learning, or experience, often excluding intuition, revelation, and faith. This secular approach emphasises empirical data and reason, rejecting non-empirical sources of knowledge.

John Hospers, a prominent philosopher, argued against intuition and revelation as sources of knowledge, stating that only sensory experience and reasoning are valid. This secular perspective has influenced the classification of sciences and the perceived hierarchy of knowledge, often relegating religious knowledge to a secondary status.

Conclusion

The secularisation of knowledge has led to confusion and a diminished understanding of the true nature of knowledge from an Islamic perspective. By revisiting the principles of Islamisation as outlined by Syed Muhammad Naquib al-Attas, we can better appreciate the integration of rational thought and Islamic vocabulary in the Malay language, reaffirming its role as a medium for Islamic knowledge and intellectualism. This holistic approach to knowledge can help rectify the current epistemological confusion and restore the balance between worldly and spiritual understanding.