VISUALISING

Visualising the IIUM’s

Philosophy, Vision, Mission, Islamisation Policy
& Sejahtera Objectives

Office for Islamisation, CENTRIS, IIUM



Visualising the IIUM’s

Philosophy, Vision, Mission, Islamisation Policy
& Sejahtera Objectives

Nur Jannah Hassan

OFFICE FOR ISLAMISATION, CENTRIS, IIUM
2021

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VISUALISING THE IIUM’S PHILOSOPHY, VISION, MISSION, ISLAMISATION POLICY AND SEJAHTERA OBJECTIVES

© Centre for Islamisation (CENTRIS) 2021
All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means without permission in writing
from the Director, Centre for Islamisation (CENTRIS), International Islamic University Malaysia. The content of this book may be used, with proper
citation and referencing, for the purpose of spreading the knowledge contained within its pages.

Published in Malaysia by
Office for Islamisation, CENTRIS
P.O. Box 10, 50728 Kuala Lumpur
www.iium.edu.my
Tel : (+603) 6196 4000 Fax : (+603) 6196 4053
Email : [email protected] | [email protected]

Nur Jannah Hassan, 1964-
Visualising the IIIUM’s Philosophy, Vision, Mission, Islamisation Policy and Sejahtera Objectives / Nur Jannah Hassan / Office for
Islamisation / CENTRIS
ISBN ?????????

Cover picture: Faces of IIUM Plate 1 Seeking Divine countenance of The Lord of the Worlds. Photo courtesy of Khan Nasik Sami, KICT, IIUM.

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This book is dedicated to all who had sincerely striven
and those who continue to dedicate their lives
towards realising the

Philosophy, Vision and Mission of the International Islamic University Malaysia.
May Allah Subḥānahu wa Ta’ālā grant them closeness to Him, āmῑn.

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Faces of IIUM Plate 2 Grounded on earthly task of ‘ubūdiyyah and khilāfah, seeking heavenly
guidance from The Sustainer. Photo courtesy of Nur Haifa M. Bohari, (Qur’an and Sunnah),
KIRKHS, II

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Contents

Foreword vii 8 Integration 45
Preface xxi 9 Internationalisation 49
1 Introduction 57
2 Philosophy 1 10 Comprehensive Excellence 63
3 Vision 9 11 How to Islamicise? 65
4 The Seven Mission Statements 15 How 66
5 Rationale 19 Example Ways 68
6 Islamisation/Islamicisation 23 12 Categorisation of Islamisation 71
27 13 A Model of Integration 75
General Operational Definition 32 14 Relevantisation 85
Scope & Framework 34 Conclusion 89
Necessary Efforts Needed 35 References 93
7 Towards Sejahtera 37 Appendix

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Foreword

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“… we pray to Allah The All-Knowing, The All-Powerful to
protect IIUM from all negative forces, bless it and guide its
future development along the right path to become His
agency of goodness, sustainability and true wellbeing for all
human beings in this world and in the Hereafter.”

Visualising

IIUM’s VISION and MISSION

Faces of IIUM Plate 2 Seeking Divine countenance of The Lord of the Worlds. Photo courtesy of Khan Nasik Sami, KICT, IIUM.

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All praise is due to Allah The Most and colourful infographics, which
Compassionate, The Most are appealing to today’s readers
Merciful Sustainer of all the and visual-oriented audiences.
worlds. And may the peace and The primary sources for the
blessings of Allah be showered upon His Final and Most visualization are: a) the University’s Constitution (legally
Beloved Messenger, Muhammad, and upon his noble known as the Memorandum and Articles of Association
family and his illustrious Companions (may Allah be of the International Islamic University Malaysia in
pleased with all of them). It is by the grace and mercy of accordance with the Companies Act 1965 and 2016) and
Allah The Most Compassionate Sustainer that we are all b) IIUM Policies and Guidelines on Islamisation produced
alive and enjoying the limitless bounties He has bestowed by CENTRIS (Centre for Islamisation) in 2013 under the
upon us and upon IIUM since the last 37 years. As His directorship of Associate Professor Dr. Hazizan Noon. The
obedient servants and trustworthy vicegerents, we pray 52-page policies and guidelines are designed to cover the
to Allah The All-Knowing, The All-Powerful to protect comprehensive scope of the meanings and implications
IIUM from all negative forces, bless it and guide its future of the term “Islamisation” (or “Islamicisation”) and
development along the right path to become His agency “Relevantisation” as used in the context of IIUM since Dr.
of goodness, sustainability and true wellbeing for all AbdulHamid AbuSulayman became the second Rector in
human beings in this world and in the Hereafter. 1988.

It gives me great pleasure to pen a few words in The coming of Professor Emeritus Tan Sri Dzulkifli
this foreword to Dr. Nur Jannah’s creative visualisation of Abdul Razak in 2018 as the sixth Rector of IIUM opened
IIUM’s Vision, Mission, Islamisation Policy and Sejahtera up new dimensions of IIUM’s internationalisation mission
objectives. Dr Nur Jannah has the knack for translating and societal significance. He introduced in 2018 the
abstract philosophical concepts and discourses into neat Malay-Islamic concept of Sejahtera (holistic and

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balanced human wellbeing anchored in the purification to provide the Islamic system of knowledge development
of the spiritual heart) as a new objective of IIUM – and higher education as an alternative to the secularized
without undermining the original Philosophy, Vision and westernized paradigm of knowledge construction
and Missions as enshrined in the Constitution – in and university education which became the dominant
accordance with the Islamic principles of Maqāṣid al- system of higher learning in Muslim countries under the
Sharī`ah (Higher Objectives of the Divine Code of Life) control of European colonial and neo-colonial powers.
and Raḥmatan li’l-`Ālamīn (the Prophetic Mission and
Method of Spreading Mercy to all the Worlds). “The knowledge-triumphant Islamic
civilisation of the past, it should be recalled,
It is to the credit of Dr Nur Jannah that she is able was the dominant and universally
to blend harmoniously the new objectives and beneficent civilisation for nearly a thousand
orientations with the original ideational structure of years before the advent of anti-Islamic
IIUM. Her skilful visualisation effort is commendable and European colonialism and imperialism in
I am grateful to Dr. Nur Jannah for many of her Muslim countries.”
infographic contributions in the last couple of years. The
graphic or symbolic representation certainly makes it Based on worldviews (with their respective
easier for everyone to understand the relationship epistemologies or philosophies of knowledge) such as
between different concepts and ideas, but for better materialism, naturalism, positivism, mechanism,
understanding of meanings and connotations of concepts empiricism, rationalism, agnosticism, atheism or post-
which the symbolic representation cannot convey, it is modernism, all of which are basically opposed to the
advisable to refer to the written Policies and Guidelines. worldview and epistemology of Tawḥīd (the absolute
oneness of Allah and the comprehensive as well as far-
It has to be reiterated that the original reason or reaching implications of Allah’s commandments,
raison d’etre for the establishment of IIUM in 1983 was

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guidance and norms in all aspects of human life, culture, reform and development of balanced and integrated
society, state and civilisation). The secularised and Islamic personalities. The ultimate goal of these
dichotomised system of higher education imported from intellectual and educational initiatives is the realisation
secular Western societies and civilisation had produced of Tawḥīd-based civilization which produces goodness
many negative consequences in contemporary Muslim and wellbeing (or sejahtera) in this world and goodness
personalities, cultures and societies up to the present and wellbeing (or sejahtera) in the Hereafter.
day.
The knowledge-triumphant Islamic civilisation of
“The essence of the cultural-civilisational the past, it should be recalled, was the dominant and
goal based upon the Muslim ummah’s universally beneficent civilisation for nearly a thousand
mastery of all branches of knowledge is years before the advent of anti-Islamic European
captured in the Vision of IIUM, while the colonialism and imperialism in Muslim countries. The
different means and measures aimed at essence of the cultural-civilisational goal based upon the
realizing the long-term goal of the university Muslim ummah’s mastery of all branches of knowledge is
are described in the seven long Mission captured in the Vision of IIUM, while the different means
statements enshrined in the Constitution.” and measures aimed at realizing the long-term goal of the
university are described in the seven long Mission
Therefore, new Islamic universities (including statements enshrined in the Constitution. Among them
IIUM) were established in post-colonial Muslim countries (Mission No. 3) is the key mission of “Islamisation of
for the primary purpose of producing a new generation Human Knowledge” (IOHK) based upon the
of holistically educated Islamic leaders and epistemology of the Qur’an which contradicts the
professionals to serve as competent agents of Muslim worldview and epistemology of secular Western
cultural liberation, societal de-secularisation, educational societies and civilization.

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However, since 9/11, the rise of Muslim radicalism implement Islamisation over the past 37 years, they
and militancy as well as the spread of Islamophobia would have no justifications to retain those misgivings
around the world, the term “Islamisation” has become a and negative perceptions if they are objective and
taboo word with derogatory implications, just as the unbiased observers of our institution of higher learning.
word “jihād” is widely equated with “Muslim violence”,
“Muslim hatred of non-Muslims” or “terrorism” in the “It is very important for all IIUM staff to read
West and in many non-Muslim countries. the IIUM Policies and Guidelines on
Islamisation…. [T]he missions of Islamisation
This misconception has also caused some Muslim consists of two inter-connected dimensions: (a)
scholars, even in Malaysia, to be wary of using the term Islamisation/Islamicisation of [acquired]
Islamisation, mainly because it is associated with the Human Knowledge (IOHK) and (b)
policy of “Infusion of Islamic Values” which Dr. Mahathir Islamisation/Islamicisation of the Self (IOS)…”
launched in 1982, and which has been interpreted as the
political imposition of Islamic laws and norms by the We have explained in the 2013 IIUM Policies and
Muslim majority over a multi-religious Malaysian society. Guidelines that Islamisation (or “Islamicisation” which is
It is most unfortunate that this misconception has my preferred terminology) in IIUM context refers to: (a)
prevailed in the minds of many non-Muslims, such that if the necessity of Muslims to live, work and act according
they come to know that IIUM has Islamisation as one of to the `Aqīdah (the Creed), the Sharī`ah (the Divine Code
its missions, they would assume that IIUM aims either at; of life) and the Akhlāq (Moral and Ethical conduct) of
(a) imposing Islamic norms upon non-Muslims, or (b) Islam, in order to achieve the goals of Goodness in this
converting non-Muslim students or staff to Islam. world and Goodness in the Hereafter; and (b) readiness
and openness of Muslim scholars to recognize,
However, if these people were to visit IIUM and acknowledge, accept or adapt anything [which is found in
hear what we mean by the term and see how we

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non-Muslim cultures, societies or civilisations] that is in within Muslim cultures and societies.
harmony with, or not opposed to, the worldview,
principles, norms and values of Islam. It is very important for all IIUM staff to read the
Islamisation/Islamicisation is certainly IIUM Policies and Guidelines on Islamisation, which
came about as a result of the request made by the then
1) not aimed at converting non-Muslims to Islam; Rector, Professor Dr. Zaleha Kamaruddin. We make it very
2) not an imposition of Islamic beliefs, worldview, clear in the little book that in the context of IIUM, the
mission of Islamisation consists of two inter-connected
systems, perspectives, norms and values upon non- dimensions:
Muslims;
3) nor an intellectual demolition exercise by a) Islamisation/Islamicisation of [acquired] Human
intolerant Islamic zealots, or an aversion or Knowledge (IOHK) and
rejection of all things Western.
b) Islamisation/Islamicisation of the Self (IOS)
Far from it, and IIUM’s track record of (referred to in classical Islamic ethics as tahdhīb al-
internationalisation and civilizational dialogue speaks akhlāq (refinement of character), taṭhīr al-qalb
volumes of our universal humanistic spirit, respect for (cleansing of the spiritual heart), tazkiyat al-nafs
the Other, recognition of the inherent dignity of all (purification of the soul) or tarbiyah rūḥiyyah
human beings (karamah insāniyyah) irrespective of (spiritual education).
religious differences, and adaptation of useful Western
knowledge, wisdom, skills and technology. IOHK is The first dimension has to do with philosophical,
however a rejection of falsehood, evil, wrongdoing, epistemological and educational issues, while the second
oppression, injustice or atheism, Țāghūt (false gods or dimension deals with Muslim behaviour, character and
objects of worship) and Shirk (polytheistic beliefs or ethics. In our opinion the second dimension is extremely
practices) no matter where it comes from, even from important because it is foundational to the production of
knowledge and it precedes the first dimension, insofar as

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the heart and character of the Islamic scholar influences knowledge. I wish to explain, first of all, that integration
the nature of his/her thinking and the knowledge that is one of the several modes (21 in all) of Islamicisation of
flows from the heart of the scholar. The Qur’an mentions Acquired Human Knowledge spelled out in the IIUM
that true scholars are distinguished by the attribute or Policies and Guidelines. Second, if we only use the term
characteristic of profound consciousness of Allah’s integration, we will not be able to deal critically and justly
presence and pleasure or displeasure (khashyat Allah, in with those aspects of human or social construction of
Q. Fāṭir 35: 28). knowledge or sciences which are anathema or
antagonistic to the worldview, principles, values and
“Allah’s Divine Code of Life does not allow norms of Tawḥīd, or those Kufr-based systems, theories,
Islamic scholars or intellectuals to integrate paradigms or perspectives which are harmful to the real
or accommodate Kufr, Shirk, Bāṭil…, wellbeing of man, society, civilization or nature.
Ḥarām…, Munkar…, Ghurūr…, Atheistic or
Agnostic elements from empirically- Allah’s Divine Code of Life does not allow Islamic
intellectually acquired human knowledge or scholars or intellectuals to integrate or accommodate
intellectual constructs into the Islamic or Kufr, Shirk, Bāṭil (falsehood), Ḥarām (prohibited) things
Tawḥīdic body of knowledge and wisdom.” or ideas, Munkar (wrong, bad, evil or reprehensible)
things, acts or thoughts, Ghurūr (deceptions, delusions),
At this juncture I would like to address the view of Atheistic or Agnostic elements from empirically-
some Muslim scholars today who believe that Muslims intellectually acquired human knowledge or intellectual
should cease using the term Islamisation/Islamicisation constructs into the Islamic or Tawḥῑdic body of
with regard to knowledge production or construction knowledge and wisdom.
because it is no longer pertinent to the present era, and
instead should be using the term integration of Those antagonistic elements or aspects have to be
properly addressed by the Islamic scholar by using the

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appropriate modes we have stated in the Policy book. In functions of the Maqāṣid al-Sharī`ah. If we were to
addition to the mode of integration, we have identified apply only the integration mode in the construction of
the comparative approach, critical appreciation, human knowledge and education and abandon the
refutation, rejection, reintegration, synthesis, Islamisation modes, then we are planning to move
harmonisation, critique, reconstruction, deconstruction, Islamic civilization forward only by walking – as it were –
and new construction as among the 21 or 22 ways and on one leg, the leg of al-amr bi’l-ma`rūf (enjoining that
means of reaching the ideals of IOHK. If Muslim scholars which is good or right), having already cut off the other
limit their intellectual and educational reform efforts leg of wa’n-nahy `an al-munkar (prohibition of that
only to integration of human knowledge, they are which is bad, wrong and harmful).
unknowingly denying the legitimacy and necessity of
applying the different modes of “In doing so, IOHK is, in fact, fulfilling the
Islamisation/Islamicisation properly understood as an important functions of the Maqāṣid al-
imperative of Tawḥῑdic theology, epistemology, Sharī`ah … of al-amr bi’l-ma`rūf (enjoining
cosmology, ethics, axiology, eschatology as well as the that which is good or right) … wa’n-nahy `an
Maqāṣid al-Sharī`ah. Thus by applying the IOHK modes al-munkar (prohibition of that which is bad,
of rejection or refutation or defence of Islam, we are wrong and harmful).”
protecting and preserving Islamic values, systems or
civilisation from those negative, reprehensible, harmful, With regard to an old lingering assumption –
jāhiliyyah or antagonistic aspects of empirically or hopefully we do not have it any more in IIUM – shared by
rationally acquired human knowledge, sciences or un- some well-meaning Muslims and non-Muslims that IOHK
Islamic education systems. is uncalled for because;

In doing so, IOHK is, in fact, fulfilling the important a) knowledge comes from God or;
b) that human empirically or rationally acquired

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knowledge or human sciences are value-free, nowadays, would subscribe to the already outdated view
we would refute that assumption by saying, first of all, that natural sciences (as well as social sciences and
that all actions (good or bad) or thoughts (good or bad) humanities) are value-free or unaffected by the value
can only happen or occur with the permission of Allah orientations of the scientist or the scholar who develops
The One True God, but God does not approve or endorse or constructs a particular scientific or non-scientific
anything that is against His will, teachings or norms. knowledge, theories, concepts or paradigms. The advent
Second, not all humanly produced or constructed of post-modernist philosophical school of thought in the
knowledge is good or useful or beneficial. West since the 80s of the 20th century has also exposed
the hidden connection between human knowledge or
That is why the Qur’an does not accept as good science production with power interests or patronage of
any product of human intellect or experience which goes dominant elites in Western societies.
against Allah’s injunctions, laws, principles, norms or
ways or which is based on human speculative reasoning A major branch of knowledge in the curriculum of
(ẓann) or subjective imagination driven by desire (hawā). IIUM is what we call Islamic Revealed Knowledge and
It is for this reason that one of the well-known Heritage or Islamic Religious Sciences (`Ulūm Shar`iyyah)
supplications of the Prophet (peace and blessings of Allah representing what classical Islamic scholars classified as
be upon him) seeks refuge in Allah (S.W.T.) from `Ulūm Naqliyyah (Sciences Transmitted by Divine
knowledge (or science) which is not useful (lā yanfa`). Revelation) which are contrasted with `Ulūm `Aqliyyah
(Sciences Developed by Human Reason). These religious
As for western science and knowledge, since the sciences are being taught in IIUM by the Department of
revolutionary theory of Thomas Kuhn (1962) concerning Uṣūl al-Dīn and Philosophy, Department of Fiqh and Uṣūl
the dominant role of scholarship’s reigning paradigms in al-Fiqh, Department of Qur’an and Sunnah. These
a particular era in the production of scientific knowledge, religious sciences, unlike the natural sciences, social
very few contemporary western scholars or scientists,

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sciences and humanities, are grounded in the of the Kulliyyah.
epistemology of Tawḥῑd in which Divine Revelation is the
highest and most authoritative source of knowledge and Relevantisation requires changing with the times,
wisdom, while human reason serves as an important without sacrificing the integrity of some necessary
tool of knowledge construction but it is to complement fundamental core courses which have to remain constant
Divine Revelation and is subservient to it. for a long time. However, the modes of relevantisation
may overlap with some of the 21 modes of IOHK, but the
“Relevantisation requires changing with the courses have to be subjected from time to time to the
times, without sacrificing the integrity of processes of:
some necessary fundamental core courses
which have to remain constant…” a) regular curriculum and syllabi review;
b) reform (iṣlāḥ);
As such we do not require those Islamic religious c) renewal (tajdīd);
and heritage sciences to undergo the process of IOHK. d) integration (takāmul);
But, to make sure those religious sciences keep abreast e) change (taghyīr); refinement (taḥsīn);
with the changes in the world and in Muslim societies, f) reconstruction (i`ādat al-binā’);
and continue to fulfil the religious, spiritual, moral, g) transformation (taḥwīl);
emotional and social needs of Muslim individuals and h) modernization (taḥdīth) of methods, pedagogy or
societies, as well as provide effective solutions to human
and societal problems, we introduced in 2005 the technology;
nomenclature of “Relevantisation” specifically for IRKH i) exercise of independent reasoning to solve new
sciences. This nomenclature was adopted by the KIRKHS
during the deanship of Dr. Hazizan Noon as a new policy problems (ijtihād) by creating new courses or by
combining IRKH courses with courses in natural
sciences, applied sciences, social sciences or
humanities; or by having more socially or

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culturally-grounded programmes of study; and communities to be the normal inseparable qualities, but
j) the creation of new knowledge or hybrid there are exceptions and they have to be dealt with firmly
and expeditiously, because the students’ morale will be
disciplines. seriously affected by the unethical behaviour of their
lecturers or professors. So the semesterly or yearly
Another issue related to the academic staff of IRKH spiritual retreat programmes (often called Ibadah Camps)
departments or programmes is the dimension of their of all IRKH programmes or departments have to address
akhlāq or ethical development, similar to the moral or ethical failings of the academic or
Islamisation/Islamicisation of the Self (IOS), the second administrative staff.
dimension of IOHK. A deficit in this dimension is a very
serious matter, because as scholars of religious sciences, As Murabbūn (moral-spiritual guides or educators)
of students under their charge, IRKH academics must
“As Murabbūn… of students under their charge, instil in themselves the deep spiritual consciousness of
taqwā, iḥsān, khasyatu’Llāh, muḥāsabah and as
IRKH academics must instil in themselves the warathat’ul-anbiyā’ (inheritors of the Prophets). They
deep spiritual consciousness of taqwā, iḥsān, ought to know that one of the motivations behind Imam
khasyatu’Llāh, muḥāsabah and as warathat’ul- al-Ghazālī’s writing of his monumental Iḥyā’ `Ulūm al-Dīn
anbiyā’. They ought to know that one of the was the grave spiritual-moral failings and materialistic
motivations behind Imam al-Ghazālī’s… Iḥyā’ orientation of the doctors of Islamic jurisprudence
`Ulūm al-Dīn was the grave spiritual-moral (fuqaha’ or `ulama’ al-fiqh) in his time.
failings and materialistic orientation of the…
The seductive worldly temptations of our present
(fuqaha’ or `ulama’ al-fiqh) in his time.” era are far more complex, insidious and lethal than during
the 12th century C.E. Both our students and the Muslim
they are expected to embody the best examples of
moral, ethical and professional integrity. Good religious
knowledge and good character are regarded by Muslim

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societies are in greater need of moral guidance and Constitution of International Islamic University Malaysia
ethical integrity from the living examples of spiritual- (Company Act 2016) which include the Philosophy,
moral probity or excellence of the academic staff Vision, Mission and the first five items of Objects of IIUM.
(particularly from the programmes or departments of These are the philosophical foundations of IIUM which
Islamic Revealed Knowledge and Heritage) of an make the identity and character of IIUM unique.
international Islamic university such as ours.
As the university ploughs through the uncharted
“… we would like the Hon. Rector, Deputy oceans of the future, the external forms and structures of
Rectors, Deans, Deputy Deans, Directors of the ship may undergo changes or transformations to
Institutes or Centres and Heads of meet new challenges or unforeseen conditions of future
Departments in IIUM as well as all academic oceans, but as long as she remains faithful to the Divine
staff and administrative heads to be fully amānah as articulated in her philosophical foundations,
conversant, … with the first 8 pages of the and her Captains and pilots do not change her original
Constitution of IIUM… which include the destination and follow the right way to reach her destiny,
Philosophy, Vision, Mission and the first five I am sure Allah, The Compassionate Creator, Master and
items of Objects of IIUM.” Sustainer of all the worlds will bless the journey –
however tough it may be – and will ensure that she and
Finally, we would like the Hon. Rector, Deputy her crew will arrive safely in 1500 A.H./ 2077 C.E. at the
Rectors, Deans, Deputy Deans, Directors of Institutes or final harbour of holistic SEJAHTERA-FALĀḤI
Centres and Heads of Departments in IIUM as well as all CIVILISATION.
academic staff and administrative heads to be fully
conversant, first of all, with the first 8 pages of the Her competent, skilful and trustworthy crew would
then proceed to offer the intellectual, moral and spiritual
goods brought by the ship for the construction and

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revitalisation of the inclusive, God-fearing, peaceful and Yours fraternally,
tolerant civilization whose intellectual-spiritual-ethical
and technological fruits are specially nurtured to elevate
the dignity and wellbeing of all human beings – in a new
baldatun ṭayyibatun wa Rabbun Ghafūr. (Q. Saba’ 34:
15).

May Allah S.W.T. guide us to earn His Riḍwān and
bless our efforts and protect the integrity and identity of
our beloved International Islamic University Malaysia.
Āmīn!

M. Kamal Hassan

(Emeritus Professor Tan Sri Dr.)
Honorary Advisor of CENTRIS, IIUM.

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Preface

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CENTRIS is committed to work with different Kulliyyahs,
centres, departments, institutes, offices and maḥallāt of the University

to realise IIUM’s—OUR—mission of ISLAMICISATION,
together.

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In the Name of Allah, The Most Gracious, The Dispenser of Grace.

The IIUM Policies and Guidelines on Islamisation, a. The unity of knowledge in which “revealed
published by CENTRIS in 2013 and made available in the knowledge” becomes the most important
IIUM website since then, is a 52-page document that component and the centre of Islamic education.
outlines in detail, the processes of Islamisation that every
staff of the University is responsible for. The document b. The purpose of acquiring knowledge as a means of
also briefly explains the background of the establishment assisting the seeker to play the fundamental role as
of the International Islamic University Malaysia in 1983, Allah’s servants (‘abd) and vicegerent (khalīfah) on
which is “a fulfilment of a long-felt need of the Muslim earth.
community… for a model of Islamic university education
that can serve as an alternative to the existing c. The all-embracing scope of Islamic education as the
conventional education based on the Western and process of nurturing the cognitive, affective,
secular model.” This Islamic model is “grounded in the spiritual and behavioural aspects of the human
worldview of the Qur’an and the Sunnah of the personality in the light of Islamic ‘Aqīdah (creed),
Messenger of Allah (ṣ)” and with a unique philosophy of Sharī’ah (law) and Akhlāq (ethics). 1
knowledge and education as expounded in the First
World Conference on Islamic Education in Mecca in 1977 The end-result are personalities who are not only
that] stresses on:
properly equipped with useful knowledge and

specialised skills but are also highly committed to Islamic

values and norms, with mannerism (Ādāb) and morality

(Akhlāq) that are consistent with God-consciousness

(Taqwā); who commit themselves for the service of

1 From a prospectus: International Islamic University Malaysia: The Community”, 1983, cited in IIUM Policy and Guidelines on
Philosophy and Objectives of the International Islamic University Islamisation, Kuala Lumpur: CENTRIS, 2013, p. 8-9.
and Their Implications for the Islamic Discipline of the University

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Allah in whatever profession they may hold. bringing the self back to the purity of Islam—the Straight
Path, al-Ṣirāṭ al-Mustaqῑm. Islamisation (or more
The whole university set-up is a trust (Amānah) accurately Islamicisation) is not a technical discipline. It
from Allah, especially designed to serve the cause of is laden with philosophical foundations, which are solidly
Islam, towards restoring the primacy of Islam in all fields. based on the Qur’an and Prophetic traditions, and
Understanding Islamisation, the raison d’etre of the Islamic scholarship, knowledge and civilisational legacies,
IIUM, as well as the operationalisation of the being made relevant to contemporary situations. It has
University’s Vision and Mission, then, is key. The very strong and solid rationales that have been the
pathway of IIUM has seen Islamisation being discourse spanning decades, of numerous well-known
systematised and institutionalised into the discipline that Muslim scholars, supplemented by scores of well-known
it is today. Islamisation of Human Knowledge (IOHK) in Western critics of modern and contemporary knowledge,
particular, is crucial to return the trajectory of acquired theories, sciences, disciplines, systems, practices, etc.
human knowledge, which has diverted far from what is
decreed in the Qur’an, “READ! In the name of Your Lord” Critiques of the latter are in lieu of the subjectivity,
(Q. al-‘Alaq: 1), back to being in line and harmonious with false values, faulty theories or fundamentally wrong
Islam’s primary reference, the Qur’an and the Sunnah of premises about realities. These stem forth from
the final Prophet (peace and blessings be upon him). worldviews that do not acknowledge God as The Creator
and Sustainer of the Universe, His Dominion, Kingdom
CENTRIS, IIUM, feels the need to make this and Lordship over everything that exists; or an outward
understanding cascade down to every level of the denial of His Existence; and thus reject the Authority of
University community, in an easier to understand pure and uncorrupted Revelation. The unprecedented
illustrated pictorial book. Most importantly, is the humanitarian and environmental crises of today, are, in
Islamisation of Self (IOS), as no other forms of fact the aftermath of such Godless endeavours of
Islamisation may occur, let alone IOHK, without first

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mankind. In addressing contemporary crises, the need internalised by all academics, administrators and
for those acquired human disciplines to be evaluated, students of the University.
filtered and developed “on the basis of the Divinely
revealed criteria concerning truth and falsehood that CENTRIS is committed to work with different
Allah (SWT) has [decreed] in the Qur’an” cannot be Kulliyyahs, centres, departments, institutes, offices and
refuted. Human reason is not perfect, and prone to faults maḥallāt of the University to realise IIUM’s—OUR—
and errors, which explains the need for Divine Guidance. mission of ISLAMICISATION, together. Wassalām.
Hence, the requirement for Islamisation, which is
enshrined in the University’s Constitution.2 Akmal Khuzairy bin Abdul Rahman

The discourse on Islamisation is vast. It is neither (Professor, Dr.),
the intention of this small book to try to capture this vast Director of CENTRIS, IIUM.
and very important discourse, nor is it an attempt to give
a “one-size fits all” solution or “how-to” manual for
Islamising the different disciplines – the forte of the
different Kulliyyahs of the University. Instead, Visualising
IIUM’s Philosophy, Vision, Mission, Islamisation Policy &
Sejahtera Objectives is a book that translates IIUM’s
sacred mission of Islamisation, mostly in visual forms,
with the hope that the message contained in its
predecessor, IIUM Policies and Guidelines on Islamisation
– which must be referred to and read – is well

2 IIUM Policy and Guidelines on Islamisation, p. 8.

xxv



.

Introduction

1

Let’s lead the way
Enlighten the future

Leading the Way
Lyrics: Emeritus Professor Dr. M Kamal Hassan, 2008

2

1. Introduction

The International Islamic University Malaysia was is nurtured by, and strives to nurture “Insān Ṣāliḥ” – who
established on May 10th 19833. “Inspired by the is Islamically well “balanced and harmonious”, who
Worldview of Tawḥῑd4 and Islamic philosophy of the unity generates “kesejahteraan” (soundness, security, virtue,
of knowledge” and “of holistic education”, the peace and well-being) in the self, family, society, nation,
University’s Vision is to be a “leading centre of excellence environment, and in the world, in accordance with the
in education, research and innovation, which seeks to Tawḥῑdic worldview. As such, the IIUM endeavours to
restore the dynamic and progressive role of the ummah create holistic environments—physical, intellectual,
in all branches of knowledge”5. This is translated in her social, emotional and spiritual—that promote
Mission statements, summarised as Integration, sustainable “kesejahteraan” for all, for this world and the
Islamisation, Internationalisation and Comprehensive next, in line with the Will of Allah SWT, the Almighty
Excellence, III’CE or Triple I’CE6. Indeed, the University’s Creator and Sustainer of the Cosmos.
Philosophy, Vision and Mission constitute as her raison
d'être. IIUM is “Leading the Way” in bringing about
positive changes for the future with Tawḥῑd at the core,
As a “Garden of Knowledge and Virtue”, the IIUM

3 The Memorandum and Articles of Association of International vicegerent (khalῑfah) in accordance to His Will, “the quest for
Islamic University Malaysia (also known as the IIUM Constitution,
p. 1-2) clearly states that the University’s philosophy and principles knowledge… as an act of worship (‘ibādah)”, and that “the
shall include “the meaning and spirit of Q. al-‘Alaq: 1-5”, “the
acceptance of Tawḥῑd”, “the acceptance of Allah as the Absolute University shall be Islamic and international in Character”.
Creator and Master”, knowledge propagation as an “amānah form 4 The creed of the unwavering Oneness of God in Islam.
Allah”, knowledge to be utilised as Allah’s servant (‘abd) and 5 Ibid., 2.
6 IIUM Policies & Guidelines on Islamisation, 2013: 19.

3

Islam as the seal, and Divine Revelation as the primary discussion on the University’s Philosophy, Vision and
reference. Her entire endeavour is deeply rooted in Mission, as enshrined in her Constitution, accorded by
‘Aqīdah Islāmiyyah – the Islamic creed; the Sharī‘ah – the the Companies Act 2016, Memorandum and Articles of
Divinely prescribed normative way of Islam; and bearing Association of International Islamic University Malaysia,
Islamic Akhlāq – i.e. the Divinely prescribed ethics and highlighting the fact that Islamisation, as the raison
morality. Each member of the University must strive to d’etre, is the most important and fundamental
fulfil the sacred duty as Khalῑfah (God’s vicegerent) on overarching mission of the University. The book makes
earth. This Divinely assigned Amānah (Trust) forms part consistent references to the IIUM Policies & Guidelines on
of humanity’s raison d’etre, which should be carried out Islamisation, 2013: 20. It discusses the objectives of
with the spirit of Iqra’ (undertaking knowledge in Allah’s “Sejahtera” and relates it to Islamisation. Various sections
Name) to proliferate Raḥmatan li’l-‘Ālamῑn (mercy to all deliberate on the different aspects of Integration,
the worlds). Islamisation, Relevantisation, Internationalisation and
Comprehensive Excellence in the wider context of
This book is divided into fourteen (14) sections, as ‘Ubūdiyyah, Khilāfah and Raḥmatan li’l-‘Ālamῑn.
indicated in the table of contents. It begins with a

4

Fig. 1.1 The Qur’anic parable of the “goodly tree” reflected in the context of the IIUM. Some of the International Islamic University Malaysia’s
fruits are indicated as her 2018-2020 Strategic Initiatives, those that have begun to sprout on the ground, signifying the University’s
commitment for sustainability. (CENTRIS Infographic, April 2019.)

5

1.1 The “Goodly Tree” Parable resilient to spiritual diseases, able to sustain
against crises and deceptions of contemporary
Referring to Figure 1.1, the parable of the “goodly tree” times. The observance of good Akhlāq promotes
is hereby taken as pertains to “Tawḥῑd”, whereby: mercy to all the worlds (Raḥmatan li’l-‘Ālamῑn).
Iḥsān is a highly desirable spiritual quality of God-
(i) ‘Aqῑdah Islāmiyyah forms the strong root system consciousness that generates holistic, well-
that reaches deep and wide into the ground, balanced and Comprehensive Excellence.
nourishing and supporting the “tree”. This implies
a strong Tawhidic belief system that reaches deep IIUM aspires and works to cultivate “goodly trees”
and wide into one’s worldview, nourishing and in her Garden of Knowledge and Virtue. The “goodly
supporting growth. tree” parable is further operationalised through a variety
of academic and non-academic strategies, policies and
(ii) Sharī‘ah Islāmiyyah, akin to the robust trunk, initiatives which are in harmony with the overarching
carries nutrition for the wide canopy, which concept of Integration, Islamisation/Islamicisation,
reaches up high to receive light from the sun. The Internationalisation and Comprehensive Excellence, or
“goodly tree” receives Light and Guidance from III’CE, as enshrined in the IIUM Constitution.
The Creator, Allah SWT. Wholesome living
according to the prescribed Divine Way enlightens Starting with producing and propagating beneficial
one’s spirit with the Light and Guidance from God, knowledge (‘ilm), then putting knowledge into excellent
who Nourishes, and Sustains. practice (‘amal), the IIUM targets to internalise
“Comprehensive Excellence” as part of her identity (ḥāl)
(iii) Thus making “the tree” resilient to diseases and and promotes it. In Ghazalian discourse, knowledge (‘ilm)
strong winds, bearing “fruits” and giving a long list
of benefits to other creatures. One becomes

6

gained must be followed by constant and continuous “True knowledge” is that which draws one closer to Allah
action (‘amal), so much so that the knowledge and action SWT.7 In Khaldunian terminology, the state of being is
“become” as part of one’s personal characteristics, i.e. known as “malakah”.
his/her being (ḥal).

Fig. 1.2 The Mission Statement of the University shall at all times reflect the following four core elements: INTEGRATION;
INTERNATIONALISATION; ISLAMISATION; and COMPREHENSIVE EXCELLENCE or III’CE. (Companies Act 2016, Memorandum and Articles of
Association of International Islamic University Malaysia, p. 4-6; IIUM Policies & Guidelines on Islamisation, 2013: 20).

7 See al-Ghazali, Kitāb al-‘Ilm, Iḥyā’ ‘Ulūm al-Dῑn.

7

Fig. 1.3 The IIUM endeavours to nurture “Goodly trees” in her “Garden of Knowledge and Virtue”, to live by and share the beauty and mercy
of Islam. (CENTRIS Infographic, March 2019).

8

IIUM’s Philosophy

9

Share the Wisdom
Through the Spirit of Islam

Leading the Way
Lyrics: Emeritus Professor Dr. M Kamal Hassan, 2008

10

2. IIUM’s Philosophy BOOK of NATURE (replete with The Creator’s Signs in the
Cosmos, within the self and human society, in history and
IQRA’! (READ!) elsewhere).
“In the Name of your Lord and Cherisher, who
created – Created man, out of a (mere) clot Allah has endowed man with the tools (symbolised
of congealed blood. as the “pen (qalam)”, knowledge of the usage of the
READ! And your Lord is the Most Bountiful. tools, and faculties of senses and intellect. However
He Who taught (the use of) the pen – Taught much gifted is the human intellect, it is by nature
man that which he knew not. subservient to the Divine Intellect—Who created man,
Nay, but man does transgress all bounds, in the Cosmos and everything within. Allah gifted all these
that he looks upon himself as self-sufficient. especially to human for knowledge acquisition; as well as
Verily, to your Lord is the return”. taught him all things that otherwise human would not
have the means of knowing. Hence, knowledge is to be
(Q. al-‘Alaq, 96: 1-8) pursued in accordance to Allah’s Will and guided by His
Revelation with acknowledgement and humility,
ISLAMISATION as accorded by the IIUM’s Constitution is gratitude, awe and reverence, obedience and servitude,
based on the philosophy embedded in Sūrah al-‘Alaq responsibility and accountability towards Him as The
verses 1-5. The Qur’an obliges humankind to “READ”, that God, The Creator, The Owner and The Lord of all that
is to observe, proclaim, contemplate, study, ponder upon, exists. The sūrah continues with the forewarn “Nay, but
and internalise Allah’s Signs (Āyāt) in His Two Books: (i) man does transgress all bounds, in that he looks upon
AL-QUR’AN (as the ultimate guide), and (ii) HIS OPEN himself as self-sufficient. Verily to your Lord is the return”.

11

QALB

The HIGHEST level or APEX of knowledge
is arriving at deep knowledge of Allah
SWT, being acquainted with Him,
with Ḥubb (the highest level of
love for Allah) and Khashyah
(the fear of causing
His Displeasure).

Fig. 2.1: The Philosophy of Islamisation as accorded by the IIUM’s Constitution is based on verses 96: 1-5 of the Holy Qur’an. (CENTRIS
Infographic, May 2019.)

12

In light of the above, the University is also guided by the Faces of IIUM Plate 3 As willing members of the IIUM big family,
following principles: each of us must internalise and reflect upon ourselves, the reasons
for the University’s being. Photo courtesy of Nur Haifa M. Bohari,
• Acceptance of TAWḤID by recognising ALLAH as The (Qur’an and Sunnah), KIRKHS, IIUM.
Absolute Creator and Master of the Universe;

• The ultimate source of knowledge is the acceptance
of ALLAH as The ABSOLUTE CREATOR and MASTER
of mankind;

• The propagation and advancement of knowledge is
a Trust (AMĀNAH) from Allah, and shall be in
conformity with the purpose of Allah’s creation of
the universe;

• Knowledge is to be utilised by mankind as servant
(‘ABD) and vicegerent (KHALĪFAH) of ALLAH on
earth, in accordance with His Will;

• The quest for knowledge is as an act of worship
(‘IBĀDAH); and

• The University shall be ISLAMIC and INTERNATIONAL
in character.

It is to be noted that the highest aim for knowledge
acquisition is to attain MA‘RIFATU’LLĀH (knowing Allah in
the truest sense of the word). This is illustrated in Figure
2.1.

13

Faces of IIUM Plate 4 The clarity of VISION illuminates and leads, even in the darkest hour.

14

IIUM’s Vision

15

Revelation and Reason
We shall excel, we shall prevail

Leading the Way
Lyrics: Emeritus Professor Dr. M Kamal Hassan, 2008

16

3. IIUM’s Vision This is achieved through:

Inspired by the Worldview of 1. REVITALISATION of the Intellectual Dynamism of
Tawḥīd the Unity of Knowledge Islam and the Muslim ummah
and the concept of Holistic
Education in Islam, the University 2. Seeking to RESTORE a Leading, Dynamic and
aims at becoming a leading Progressive Role of the Muslim ummah in ALL
International Centre of Excellence branches of knowledge
in education, research and
innovation which seeks to restore 3. INTEGRATION of Islamic Revealed Knowledge and
the Dynamic and Progressive role Values in ALL academic disciplines and educational
of the Ummah in all branches of activities
knowledge for the benefit of all
mankind. 8,9 4. Contributing to the IMPROVEMENTS and
UPGRADING of the qualities of human life and
civilisation.10

With the above VISION, the IIUM sets herself in
LEADING the WAY, “with the implied objective of a
khalīfah, to lead humankind to the right path of
God”11.

8 IIUM Constitution, p. 2. 11 ‘Leading the Way: The Philosophy of IIUM Song.’ Prof. Emeritus
9 Companies Act 2016, Memorandum and Articles of Association of Dr. Kamal Hassan and Dr. Nadzrah Ahmad, retrieved on 30/6/2020
from https://www.iium.edu.my/office/kca/murabbi-series.
International Islamic University Malaysia, p. 2
10 IIUM Policies & Guidelines on Islamisation, 2013: 17.

17

Fig. 3.1 IIUM’s Vision.

Figure 3.1 depicts the nature of the IIUM’s
VISION as accorded by the IIUM’s Constitution.
(CENTRIS Infographic, June 2019.)

18

IIUM’s Seven
Mission Statements

19

Merging faith and knowledge

Leading the Way
Lyrics: Emeritus Professor Dr. M Kamal Hassan, 2008

20

4. IIUM’s Seven Mission Statement

To actualise the IIUM’s VISION, the University endeavours 1. Undertake the special and greatly needed task of
to12:
REFORMING contemporary MUSLIM MENTALITY and
2. Produce better quality intellectuals, professionals INTEGRATING Islamic Revealed Knowledge and
Human Sciences in a positive manner;
and scholars of distinction by INTEGRATING quality of
faith (ĪMĀN), knowledge (‘ILM) and good character 3. Promote the concept of ISLAMISATION of Human
(AKHLĀQ) to serve as agents of COMPREHENSIVE
and BALANCED PROGRESS as well as SUSTAINABLE Knowledge (IOHK) in teaching, research, consultancy,
DEVELOPMENT in Malaysia and in the Muslim world; dissemination of knowledge and the development of
ACADEMIC EXCELLENCE in the University;

4. Nurture the quality of HOLISTIC EXCELLENCE imbued 5. Exemplify an INTERNATIONAL COMMUNITY of

with ISLAMIC MORAL-SPIRITUAL VALUES, in learning, dedicated intellectuals, scholars, professionals,
teaching, research, consultancy, publication, officers and staff motivated by the ISLAMIC
administration and student life; WORLDVIEW and CODE of ETHICS as an integral part
of their work culture;
6. Enhance INTERCULTURAL Understanding and foster
7. Develop an environment which instils COMMITMENT
Civilisational Dialogues in Malaysia as well as across
communities and nations; for Life-Long Learning and a DEEP SENSE OF SOCIAL
RESPONSIBILITY among staff and students.
Fig. 4.1 The Mission of Islamisation as accorded by the IIUM’s
Constitution.

12 Companies Act 2016, Memorandum and Articles of Association
of International Islamic University Malaysia, p. 2-3.

21

The IIUM endeavours to positively REFORM the In lieu of the IIUM’s present focus on Sustainable
contemporary Muslim mentality; INTEGRATE Islamic Development Goals, Professor Emeritus Tan Sri Dzulkifli
Revealed Knowledge and Human Sciences; Produce Abdul Razak, the IIUM 6th Rector has drawn upon
better quality intellectuals, professionals and scholars another perspective of the IIUM’s Seven Mission
who are INTEGRATED with ĪMĀN (faith), Statements, to be as such:
‘ILM (knowledge) and AKHLĀQ (good character) to:
1. INTEGRATED KNOWLEDGE

2. SUSTAINABLE DEVELOPMENT

3. ISLAMISATION

4. ISLAMIC MORAL-SPIRITUAL VALUES

5. INTERNATIONAL COMMUNITY

6. INTERCULTURAL UNDERSTANDING

7. DEEP SENSE OF SOCIAL REPSONSIBILITY

It is to be noted that although Islamisation appears only
in the third statement, ISLAMISATION is the overarching
concept for all the seven mission statements. (IIUM
Policies & Guidelines on Islamisation, 2013: 19-20.)

22