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Historical Fact And Fiction

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In this book the author gives a penetrating insight into the ways of spurious thinking and analytical reasoning among historians of the Malay Archipelago in their explanation and interpretation of historical events pertaining to the coming and spread of Islam in the Archipelago. He exposes errors and fallacies in their chronological framework and educated conjectures, thei In this book the author gives a penetrating insight into the ways of spurious thinking and analytical reasoning among historians of the Malay Archipelago in their explanation and interpretation of historical events pertaining to the coming and spread of Islam in the Archipelago. He exposes errors and fallacies in their chronological framework and educated conjectures, their tainted assumptions on the religious and cultural effects of Islamization in indigenous history. In dealing with the Islamic past his critique of their empirical and inductive methods and weak logical analysis and rational estimation deserves due appreciation. In contradiction to what the historians assume as the facts of history the author demonstrates his own explanation and interpretation of the major issues and casts new light on many basic matters that have hitherto eluded inquiry


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In this book the author gives a penetrating insight into the ways of spurious thinking and analytical reasoning among historians of the Malay Archipelago in their explanation and interpretation of historical events pertaining to the coming and spread of Islam in the Archipelago. He exposes errors and fallacies in their chronological framework and educated conjectures, thei In this book the author gives a penetrating insight into the ways of spurious thinking and analytical reasoning among historians of the Malay Archipelago in their explanation and interpretation of historical events pertaining to the coming and spread of Islam in the Archipelago. He exposes errors and fallacies in their chronological framework and educated conjectures, their tainted assumptions on the religious and cultural effects of Islamization in indigenous history. In dealing with the Islamic past his critique of their empirical and inductive methods and weak logical analysis and rational estimation deserves due appreciation. In contradiction to what the historians assume as the facts of history the author demonstrates his own explanation and interpretation of the major issues and casts new light on many basic matters that have hitherto eluded inquiry

30 review for Historical Fact And Fiction

  1. 4 out of 5

    Nazmi Yaakub

    Prof Tan Sri Dr Syed Muhammad Naquib al-Attas tidak pernah berhenti daripada menggugah pandangan kita dan menuntunnya ke arah pandangan alam Islam yang berasaskan tauhid dan 'adalah (keadilan). Historical Fact And Fiction bergerak daripada dua asas ini - sejarah Islamisasi rantau Malay-Archipelago, iaitu alam Melayu dengan mendabrak pandangan yang diwariskan orientalis Barat kepada sarjana yang tersihir dengan pandangan mutlak sejarawi betapa Islam di dunia belah ini hanya dibawa oleh pedagang In Prof Tan Sri Dr Syed Muhammad Naquib al-Attas tidak pernah berhenti daripada menggugah pandangan kita dan menuntunnya ke arah pandangan alam Islam yang berasaskan tauhid dan 'adalah (keadilan). Historical Fact And Fiction bergerak daripada dua asas ini - sejarah Islamisasi rantau Malay-Archipelago, iaitu alam Melayu dengan mendabrak pandangan yang diwariskan orientalis Barat kepada sarjana yang tersihir dengan pandangan mutlak sejarawi betapa Islam di dunia belah ini hanya dibawa oleh pedagang India dan Parsi. Dengan asas 'adalah atau keadilan, iaitu meletakkan sesuatu pada tempatnya (sila baca buku beliau yang menegaskan konsep-konsep penting dalam pandangan alam Islam ini, iaitu Risalah Untuk Kaum Muslimin), maka buku ini membuat pembetulan dan pembenaran sejarah kedatangan Islam itu seperti pembuktian terhadap pengislaman Parameswara yang jauh lebih awal daripada tebakan umum, sebelum menyusur perjalanan dakwah atau proses Islamisasi di rantau Malay-Archipelago yang sebenarnya bermula daripada golongan sayyid di Hadramaut yang berketurunan daripada al-Husain (sila baca buku Ahlul-Bait (Keluarga) Rasulullah SAW & Kesultanan Melayu yang turut menjelaskan sejarah penting ini). Noktah-noktah penting seperti identiti Parameswara dan pengislamannya; asal-usul nama Sumatera dari semut besar dan bukannya samudera; kedudukan Sultan Malikul Salih sebagai sultan pertama daripada kerajaan Islam pertama di alam Melayu; penamaan Melaka daripada kalimah malaqat, iaitu pertemuan sekaligus mirip kepada kota pelabuhan di Sepanyol, Malaga dan juga proses penyebaran Islam oleh ulama dan pendakwah keturunan Rasulullah SAW sebenarnya ialah wacana sejarah yang sangat diperlukan dalam keadaan keyakinan pada diri dalam watak bangsa Melayu semakin lemah dan melemahkan ini. Perlu diingatkan interpretasi yang dikemukakan oleh Prof Naquib al-Attas bukan semata-mata mahu menongkah pandangan sarjana dan sejarawan terhadap sejarah lalu, sebaliknya ia adalah sebagai satu sanggahan pada pandangan alam Barat yang dipegang termasuk dalam menanggap persoalan utama dan besar yang berkait rapat dengan agama dan bangsa kita sendiri. Apatah lagi sebahagian besar data yang dicerap oleh sejarawan Eropah untuk membina kerangka sejarah kedatangan Islam itu berasal daripada catatan harian dan dokumen rasmi pegawai kolonial, transaksi dagang, penjelajahan ketenteraan serta travelog. Sedangkan Islam yang dibawa, disebar dan diteguhkan di alam Melayu ini jauh lebih awal daripada kedatangan bangsa Eropah itu sendiri sehingga aneh untuk memasukkan data yang lebih awal kepada kerangka yang dibina dengan maklumat yang lebih baru. Justeru dalam muqaddimah buku ini, Prof Naquib al-Attas menegaskan kebenaran fakta dan kronologi kedatangan Islam dalam buku ini tidak hanya ditentukan oleh data empirikal, sebaliknya interpretasi dan penerangan secara rasional kerana sebahagian besar sejarah agama, intelektual dan budaya Melayu tidak didokumentasi dalam bentuk penulisan sejarah. Penjelasan yang dibuat oleh Prof Naquib al-Attas ini, sebenarnya menjawab banyak persoalan terhadap makna diri dan akal budi orang Melayu yang menerima Islam daripada sumber yang asal, sekali gus memeluk Islam bukan semata-mata kerana ada persamaan antara akar budaya Hindu-Budha dengan ajaran tariqat seperti yang disangka oleh sebahagian modenis Muslim sendiri. Karya Prof al-Attas ini wajar membuka dimensi baru dalam pensejarahan di tanah air yang seolah-olah melihat Malaysia hanya bermula daripada 1957, manakala peristiwa sebelumnya adalah fragmen-fragmen yang diajar sepintas lalu saja. Kerana kita tidak ditegaskan dengan keunggulan Islam yang mengubah pandangan alam orang Melayu dan memberikan peradaban yang cukup tinggi (seperti yang berlaku kepada orang Arab dan Turki) - maka sebab itulah kita menjadi dua kelompok manusia yang berjiwa kecil - nasionalis sempit, liberal songsang dan modenis lungu. Selain menantikan terjemahannya ke dalam bahasa Melayu seperti yang diberitahu oleh Prof Dr Wan Mohd Nor Wan Daud dalam syarahannya ia sedang diusahakan oleh Prof Madya Dr Khalif Muammar, kita juga menunggu buku ini menjadi asas kepada pembetulan dan pembenaran sejarah Melayu sehingga ia boleh menjadi ranah yang menumbuhkan keyakinan diri bangsa ini kembali. Tambahan: Buku ini saya pilih untuk perkongsian pengalaman pembacaan ketika diundang untuk acara Borak Buku di Espresso Lab, Nu Sentral, Kuala Lumpur pada Disember 2015.

  2. 5 out of 5

    Imran Rasid

    I rarely( or never) put anything beyond 4 stars. Hence this book is of utmost quality in my list of super good books. True that parts of the author's claim, or one should say a hypothesis, need some further justification. For now, those are rather academic speculations. But the rest is pretty convincing. I might have to reread this again, with closer examination and notes taking, to analyse the arguments put forward by the author. Will only do a proper review next time. But i must say this work I rarely( or never) put anything beyond 4 stars. Hence this book is of utmost quality in my list of super good books. True that parts of the author's claim, or one should say a hypothesis, need some further justification. For now, those are rather academic speculations. But the rest is pretty convincing. I might have to reread this again, with closer examination and notes taking, to analyse the arguments put forward by the author. Will only do a proper review next time. But i must say this work is probably the very few works of his that i had me convinced. Really worth the read, although the price might be too high relative to the content.

  3. 4 out of 5

    Khairul Anwar

    Being the first proper read of essays regarding the history of the Malay Archipelago, I am drowned in the wealth and breadth and the interconnectedness of the peoples of the region. The essay includes among others, the derivation of the name Sumatra; on the Parameswara, Islam, and the derivation of the name Melaka; facts and proofs that show that the early missionaries who disseminated Islam in the region were Arabs from Saudi Arabia, and that as is proper, to recognize the fact, and further ackn Being the first proper read of essays regarding the history of the Malay Archipelago, I am drowned in the wealth and breadth and the interconnectedness of the peoples of the region. The essay includes among others, the derivation of the name Sumatra; on the Parameswara, Islam, and the derivation of the name Melaka; facts and proofs that show that the early missionaries who disseminated Islam in the region were Arabs from Saudi Arabia, and that as is proper, to recognize the fact, and further acknowledge their part in history.

  4. 5 out of 5

    Nuruddin Azri

    Jika silibus sejarah di sekolah menengah dahulu mendatangkan hujah bahawa Islam datang ke Tanah Melayu melalui beberapa cara (antaranya ialah hasil perkahwinan dan perdagangan orang India, Cina dan tanah Arab), tetapi di dalam buku ini, SMNA menegaskan secara terperinci bagaimana Islam sebenarnya tersebar ke tanah Melayu melalui tanah selatan Arab Saudi (South Saudi). Tanpa menafikan pengaruh yang dibawa oleh bangsa India dan Cina terhadap budaya Orang Melayu, penulis mendatangkan rasionalnya per Jika silibus sejarah di sekolah menengah dahulu mendatangkan hujah bahawa Islam datang ke Tanah Melayu melalui beberapa cara (antaranya ialah hasil perkahwinan dan perdagangan orang India, Cina dan tanah Arab), tetapi di dalam buku ini, SMNA menegaskan secara terperinci bagaimana Islam sebenarnya tersebar ke tanah Melayu melalui tanah selatan Arab Saudi (South Saudi). Tanpa menafikan pengaruh yang dibawa oleh bangsa India dan Cina terhadap budaya Orang Melayu, penulis mendatangkan rasionalnya persamaan antara tanah Arab dan Melayu dalam beberapa aspek berikut: i. Istilah Hari dan Minggu ii. Skrip Melayu-Arab yang bertulisan jawi (di sini penulis mendetilkan keakraban tulisan Arab dan Jawi dan bagaimana terhasilnya lima lagi huruf tambahan dalam tulisan jawi; cha, ga, nga, pa, dan nya) iii. Istilah nama-nama Muslim di Tanah Melayu iv. Cara sebutan perkataan Arab v. Kewujudan jalur/silsilah penyebar-penyebar terawal di Tanah Melayu Kelima-lima hujah di atas disimpulkan pada bab terakhir (yang juga merupakan bab terpenting dalam buku ini). Dalam dua bab yang awal, penulis mengambil contoh Merah Silau dan Parameswara dalam menyangkal dakwaan sesetengah ahli sejarah yang mengatakan Islam datang daripada India dan Cina sedangkan agak mustahil bagi orang Melayu pada ketika itu daripada sudut logik akalnya untuk menerima ajaran agama daripada 'orang asing' sedangkan ajaran Islam itu perlu diterima dan difahami daripada aspek ontologi, kosmologi dan psikologinya. Dalam buku ini juga, pembaca dapat mengetahui perbezaan silsilah (single), salasilah (plural) dan sulalah (plural) di samping mengetahui betapa eratnya hubungan antara negara Yaman dan Tanah Melayu dengan kewujudan gelaran Syarif yang bersambung hingga ke jalur keturunan Hasan dan Sayyid yang bersambung hingga ke jalur keturunan Husayn. Itu mungkin tidak menarik perhatian bagi sesetengah orang untuk mengkaji dengan lebih mendalam. Namun, kaedah penelitian dan pencerapan ilmu sejarah yang dilakukan oleh penulis wajar diberi perhatian seperti mengutamakan sumber yang tidak terdedah kepada penukaran/penambahan seperti batu bersurat berbanding helaian kertas serta perlunya kita untuk membezakan antara fakta (cth: mengetahui secara pasti tarikh kematian seseorang tokoh dan membuat perkiraan kewujudan tokoh tersebut) dan fiksyen (yang bersifat tidak pasti, andaian dan melibatkan perkiraan) sesebuah sejarah. Empat salasilah yang disertakan pada lampiran buku ini sangat signifikan bagi pengkaji mahupun peminat sejarah kerana amat sedikit ilmuan yang mengkaji secara terperinci akan kemasukan Islam ke Benua Asia lebih-lebih lagi di Nusantara Melayu. Usaha-usaha pengkajian manuskrip ini wajar disokong dalam menjernihkan semula identiti dan asal-usul agama dan bangsa Melayu. Buku ini agak baik bagi mengetahui asas-asas sejarah di Kepulauan Melayu berbanding buku Membongkar Rahsia Dunia Melayu kerana jalan penulisan penulis di sini walaupun lebih bersifat akademik dan mempunyai sumber rujukan yang pelbagai, ianya lebih mesra pembaca.

  5. 4 out of 5

    Aziff

    Historical Fact and Fiction is Syed Muhammad Naquid al-Attas' criticism against the Orientalist narrative of Islam's genesis in Sumatra. With that as the preface, one should prepare beforehand for plenty of historical references and also a shift in perspectives conventional history has given us. For myself, I find myself at odds with what to feel about this work. It is largely an academic exercise in genealogical study that has a good huge chapter dedicated to it. It would be difficult to believe Historical Fact and Fiction is Syed Muhammad Naquid al-Attas' criticism against the Orientalist narrative of Islam's genesis in Sumatra. With that as the preface, one should prepare beforehand for plenty of historical references and also a shift in perspectives conventional history has given us. For myself, I find myself at odds with what to feel about this work. It is largely an academic exercise in genealogical study that has a good huge chapter dedicated to it. It would be difficult to believe that Historical Fact and Fiction was not written without an Islamic agenda in mind. While the premise of Islam's genesis in Southeast Asia is up for debate, this is not a book you'd read for pleasure. It's one you pick up to give yourself another narrative to the rich and changing definition of history of Islam in Sumatra. So did Syed Muhammad Naquib al-Attas convince me of the Islamic narrative? Only to an extent.

  6. 4 out of 5

    Shirin

    Surprisingly easy to read, coming from an Al-Attas. I definitive new way of looking at the history of my country.

  7. 4 out of 5

    Mamluk Qayser

    A distinctive flavor of al-Attas was his total Islamization and Arabic character. Whole narration of history seemingly pushed to fit his Arabic worldview. Again and again we can see the pattern: the first Muslim king in the Archipelago according to him is an Arab originated from Monghyr instead of the current knowledge of more loose interpretation where Islam supposed to be propagated according to traders and missionaries not necessarily Arab, the naming of countries can only be conceived in cou A distinctive flavor of al-Attas was his total Islamization and Arabic character. Whole narration of history seemingly pushed to fit his Arabic worldview. Again and again we can see the pattern: the first Muslim king in the Archipelago according to him is an Arab originated from Monghyr instead of the current knowledge of more loose interpretation where Islam supposed to be propagated according to traders and missionaries not necessarily Arab, the naming of countries can only be conceived in countries which has embraced Islam due to peculiar character brought by Islam, this went against the historical anecdotes of primitive agrarian societies founding myths scattered all around the world. His eminence as a scholar must not be contested nor suspected upon, but his insistence of total Islamization might draw some attention from observing eyes. Any views against him would be hailed as secular interpretation of history, in contrast with his Islamisizing interpretation of history and the world. The volume is divided into 3 main essays: I: exploring the origin of Islamization of the Malay Archipelago as according to the Hikayat Raja Pasai (Chronicles of the Pasai King). II: exploring the persona Parameswara, his life and his relation to the establishment of the Malaccan kingdom. And III: on proving the lineage of the Palembang sultans originated from the noble houses of the Prophet. The word Malay originated from the word "mo-lo-you", used by Chinese traders towards the people lived in today Jambi. These are what we called as "Old Malay". Al Attas also claimed that the Old Malay spoken by then people of Jambi has no written scripts, and their vocabulary expanded along with a new written script taken after their conversion to Islam, now called as Jawi. The significance for this is that the intellectual character of the Malay owns its existence to Islamic propagation. Al Attas also believed that the tradition of the Prophet mentioning Samudra, where the word is actually shall not be inderstood from the Sanskrit language. Instead, we should understand it from the words semut and raya, which means ant and city in English. These two words were derived from the Hikayat Raja Pasai, or the Chronicle of the Pasai King. Al Attas also took issue with the orientalists interpreting Merah Silau, the protagonist of the chronicle with Malik al-Salih, the titular sultan lived in late 13th century. Al Attas insisted that Merah Silau shall be interpreted as a persona lived earlier than Malik al-Salih, referring to how early it was the Prophet had noticed the civilization blossoming in the Archipelago. Central to al Attas's narration of Islamization of the Malay Archipelago are two points; it occured directly from Arabic source and secondly, it occurred much earlier (around 9th and 10th century). In the chronicle, the Sharif ordered a delegate to despatch a man from Mengiri and then to proceed to the archipelago to be installed as ruler. The Mengiri man is the Muhammad of Monghyr, in today Bengal area. But it must not be mistaken as Bengali ethnically, because multiple reports noted that there were Arab communities thriving in Monghyr. The second essay focuses on the persona of Parameswara. Al Attas believed that the person mentioned in the Kertanagara epic is not Adityawarman (as his departure from the Javanese court supposed to be 2p years earlier), the prince of Minangkabau, but Parameswara, the son of the de facto ruler of Palembang. Parameswara true name was not known, and the Parameswara referred to his title rather than personal name after his marriage to the Parameswari, the niece of the titular king of Majapahit. It is important to note the significance of the name as title rather than personal name, as to refute Sir Richard Windstedt claim that the use of the name Sri Parameswara Dewa Shah by Raja Ibrahim showed resistance against Islam in the growing kingdom of Malacca. Important dates pertaining to Parameswara: 1365 Return to court, intrigue to rebel, asked the emperor to appoint him king 1376 Rebellion and invasion by Majapahit 1378 Retreat to Temasik 1383 retreat to Muar 1389 retreat to Bertam 1392-1404 development of Bertam 1404 official establishment of Malacca 1424 death of Parameswara Al-Attas believed that Parameswara has embraced Islam prior to his coming to Temasik, in line with waves of Muslim missionaries into the region, as the Sultan of Pasai was very zealous in propagating Islam in the island of Sumatra. The name al Attas believed taken by Parameswara post conversion is Muhammad, and Iskandar was added later. Parameswara conversion to Islam must take place before 1404, because he married the daughter of Sultan Ahmad of Pasai who died in 1406. The Sultan of Pasai desired the conversion of Parameswara, and certainly his beloved daughter would be given after his conversion, not before. I have no problem with al Attas's opinion on the naming of Malacca, but his stance saying that the idea of naming according to tree can only occur after the conversion to Islam and also a peculiar character to Islamic civilization is a bit stretching the lines. The naming according to tree, or the tree symbols is already prevalent in other countries and civilization, the simplest being the Yggdrasil. And we also found many founding mythology especially among the Austronesian people that is based from plants. In this volume, we can see entire current knowledge of history is shifted to fit his worldview. My statements never mean that I have any problem with his view...while I agree and content with most of it, this pattern is too striking for me to not to note and address in this writing space.

  8. 5 out of 5

    Amin Ashari

    I am deeply intrigued by the content of the book, even more so on Prof Syed Muhammad Naquib's methodology which combines empirical facts with intellectual reason to determine the historical events that took place in the Malay Archipelago hundreds of years ago. The essays on Parameswara, Sumatra, Malacca and the spread of Islam by systematic da'wah of the Hadrami Arabs who were descendents of the Prophet PBUH were critically researched and presented in this book.

  9. 4 out of 5

    Haikal Iqbal

    Every Malaysians should read this

  10. 5 out of 5

    Nisah Haron

    Available at www.ujanailmu.com.my. Can't wait to start on this book. Available at www.ujanailmu.com.my. Can't wait to start on this book.

  11. 5 out of 5

    Khairul Hezry

    Needs a more detailed title (or at least a subtitle) but reading the contents at Ujana Ilmu (Nisah Haron's online bookshop) makes this book a must buy for me...soon.

  12. 4 out of 5

    Eslam

  13. 4 out of 5

    Muhammad Naqiuddin Mohd Said

  14. 4 out of 5

    Saladinalbany

  15. 5 out of 5

    Faiz Hamzah

  16. 4 out of 5

    Alina Abdullah

  17. 4 out of 5

    Aisya Amran

  18. 4 out of 5

    Syakiki85

  19. 4 out of 5

    Robiatuladawiya

    i am courious about this book

  20. 4 out of 5

    Nabilah Hakim

  21. 5 out of 5

    Husni Mohd Amin

  22. 4 out of 5

    Wan Mohd Aimran

  23. 4 out of 5

    hikhmal

  24. 4 out of 5

    Fakharur Razi

  25. 5 out of 5

    Steel Assist

  26. 4 out of 5

    MOHD ERZUAN

  27. 4 out of 5

    Muhammed Alsaqaf

  28. 5 out of 5

    FARHA MUHAMMAD

  29. 4 out of 5

    Tomy Riando

  30. 4 out of 5

    Luqman

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