BEACON ON THE CREST OF A HILL

A READER GUIDE
By Sharifah Hajar Almahdaly

This book was written by Prof. Dr. Wan Mohd Nor Wan Daud (1955 - ), who was a Senior
Research Fellow (1988 - 1991) at the time of writing who then became Deputy Director (which
is equivalent to Deputy Vice Chancellors of public universities in Malaysia) in 1998 - 2002 at the
International Institute of Islamic Thought and Civilisation (ISTAC) assisting Tan Sri Prof. Dr.
Syed Muhammad Naquib al-Attas in the establishment and development of the institute since the
beginning. He was incharge of all aspects of Student Affairs and Academic Development which
includes organizing ISTAC Trimester Courses and the General Advisor of all Postgraduate
Students from its inception from 1991 until 2002, assisted in determining the quality of ISTAC
Library Collection and ISTAC Publications as well as traveled with the Founder-Director all over
the world and involved in many discussions with important scholars, statesmen, diplomats,
bureaucrats, and professionals.1

The monograph was made to ensure proper historical record and reiteration of the original vision
and purpose of the institute's establishment. The objectives of presenting this book in this
Purposed-Based Islamic Leadership (PIL) Programme organized by IBFIM in collaboration with
ASB2 is to show a real life example of the non-dichotomous relations between theory and
practice of a leadership role in institution building based on the framework of the islamic
worldview. Below is the general information on ISTAC and its Founder-Director:

Syed Muhammad Naquib al-Attas (1931 - now)

Founder-Director of ISTAC
1st December 1987 - 2002
(An autonomous postgraduate center pertaining to its
academic and administrative functions and financial management whose conferment of
degrees are from the IIUM)

Other than al-Attas’ clear articulation of the institute’s educational philosophy, “...the
involvement of ISTAC’s Founder-Director in all aspects of the construction of the permanent
edifice is significantly and meaningfully complete, from landscaping the area, to drawing up the
building plans which include designing and drawing the entire structure encompassing the fine
windows, arches, doors, grills, floor, ceiling, balustrades, capitals, cornices, corbels, stairs, gate,
courtyard and fountains—and even to the furniture and interior decoration. In fact he is the
official designer and planner of ISTAC, which serves as a monument, a lasting testimony to his
profound talents in the arts and architecture.”3

This reader guide aims to help extract certain statements made in this monograph that highlights
the fundamental requirements and outcome of the unity between theory and practice of leaders in
institutional building. The monograph is divided into 4 sections: Introduction, history of ISTAC

1
Cf. The Commemorative Volume on the Conferment of the Distinguished Syed Muhammad Naquib al-Attas Chair
of Islamic Thought, (Kuala Lumpur, UTM Press: 2020)
2
6th-12th November 2023
3
p.16

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and its official and conceptual dimensions, a brief philosophy of ISTAC and the Islamization of
present-day knowledge.

Introduction

“There are many important institutions in the contemporary Muslim world which function
according to the arbitrary decisions of their directors, determined in many ways by the
constantly changing demands of the socio-economic and political order.”4

“Institutions without a proper written history and philosophy are able neither to do full justice
to their causes, nor to provide permanent guidelines for their staffs who, consequently, may
not even share and may, therefore unintentionally undermine, the institutions’
raisons d'etre.”5

History of ISTAC: Its Official and Conceptual Dimensions

“...the philosophy of ISTAC, which is reflected not only in its formal academic organization
and multifaceted programme but also in its administrative and even in the physical
construction of the building, will help in inspiring others to develop and establish genuine
Islamic institutions…”6

Page 4-9 The historical origins of al-Attas’s conception of the educational institution

“Prof. al-Attas tabled his philosophy of higher education at many

major symposia and seminars. In the historic First World Conference on
Muslim Education held in Makkah al-Mukarramah in 1977 attended by more
than 300 scholars from all over the world, which was surely the positive
result of Prof. al-Attas’ proposals set forth in that letter, he reiterated and
elaborated upon his position concerning many important matters, such as the
nature and concept of man and knowledge, the aims and objectives of
Islamic education, the idea of an Islamic University, and the Islamization of
present-day knowledge. His position in this respect and these ideas were
already being implemented by him personally, and are now hoped to be
gradually actualized at the institutional level at ISTAC.”7

Page 9 -10 The need to clarify the type of educational institution in Islamic tradition and
the West - madrasah (waqf); jami’ah; universitas (guild/corporation), studium
generale.

4
p.2
5
p.2
6
p.3
7
p.13

2
 Pages 11-12 The influence of islamic conception of higher institutions of learning to the
West: methods of education.

Page 12 Other types of informal islamic institutions: mosque (jami’), maktab,

madrasah, bayt al-hikmah and dar al-’ulum, gathering of scholars and
students (majalis), the zawiyah (of the Sufi fraternities), hospitals,
observatories, private own centers of arts and crafts.

Page 13 Definition of Islamic University

Page 14-18 Al-Attas’ creative output in building ISTAC proved the non-dichotomy
between theory and practice.

A Brief Philosophy of ISTAC

“Our intention here is but to provide an outline of this important matter without which no
institution can have proper direction and will subsequently be unable to conduct and
evaluate its programmes without resorting to arbitrary judgements and constantly changing
and often-times conflicting policies.”8

“The formulation of a philosophy and the articulation of objectives of an Institute

such as this one, is not easy; it requires correct and profound thinking on the nature of man,
knowledge, the arts and technology, education, religious requirements, civilizational
developments and many others.”9

Page 19 - 20 The institutions of learning has lost its soul

“The modern university has no abiding vital centre and no

permanent underlying principle establishing its final purpose. And not
recognizing and acknowledging the existence of the spirit or the soul, it
concerns itself primarily with the administrative functions of maintenance
and physical development, and espouses a relativistic principle urging on the
incessant pursuit of knowledge, with no absolute end in view resulting in
perpetual confusion and even skepticism.”10

Page 21 Challenges now is that knowledge and education is only for state-led and
market led pragmatic aim

“Even if it (secular institutions) admits of the importance of a more

broad-based professional training with a liberal educational foundation, the

8
p.19
9
p.19
10
p.20 cf. al-Attas, IS, p. 147-148.

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 final motive is not for the realization of humanity per se— not in this world
nor in the Hereafter — but for the creative utility of such a program. Creative
scientists and workers — as opposed to the merely productive ones — will be
more effective in dealing with, and responding to, the constantly changing
demands of the political-economic status quo.”11

Page 22 What is the ultimate purpose of education in Islam? To produce a good man, a
servant and then vicegerent of God.

Page 23 Relations between the islamic system of education should reflect a good man.

“Only that individual whose potential and interests are developed as fully as
possible can positively contribute to his own happiness in this life and the life
Hereafter, and thereby contribute meaningfully to the family, community,
nation and the whole of mankind.”12

Page 25 - 29 The implications when institution of higher learning reflects the universal
man (The Holy Prophet)
1. Head: academic who possesses universal knowledge and spiritual
qualities
2. Academic program: based on hierarchical scheme and unity of
knowledge
3. Final motive: is for realization of humanity
4. Human-relationships: should be of mutual love and respect on
knowledge and moral standing

“...the human-relationships within the institution should be of mutual love

and respect based on one’s love for, and contribution to, knowledge and
moral standing. Presently such relationships in many educational institutions
are very confused and are merely based on narrow pragmatic motives.”13

Page 26- 29 Comprehensive, multi-disciplinary and specialization of work in institutions

for a more humane reason

Islamization of Present-Day Knowledge

Knowledge is not neutral

11
p.26
12
p.29
13
p.29

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The philosophical project to return back true knowledge

Intellectual idea and an epistemological method.