VISUALISING

HUMAN KNOWLEDGE

Tawhidic Qur’anic Prerequisite: ISLAMIC WORLDVIEW and MASTERY
Criteria Concepts, of the philosophical premises and fundamental
assumptions of the body of knowledge
Prophetic verses
Traditions Guided and based on ISLAMIC WORLDVIEW and
Islamic TAWHIDIC CRITERIA:
legacy
1. IDENTIFY elements that are incompatible or
injurious to Islam or Tawḥῑdic Worldview.

2. PURIFY by correcting, redefining, redirecting,
repositioning or discarding contentious
elements.

3. BEAUTIFY and ENRICH with relevant Qur’anic
concepts or verses, Prophetic traditions,
Islamic knowledge and civilisational legacy
(turāth).

“PURIFIED” Fig. 13.1 The Three-Step Methodology for Integration of Knowledge.
KNOWLEDGE Starting with the prerequisite of Islamic worldview and knowledge mastery,
first is to Identify, second is Purify and thirdly is Beautify and Enrich.

73

IIUM
Is to realise, the meaning of

Mercy to all the Worlds
For all mankind

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

74

Relevantisation

75

"…Remember one day you will meet Allah and answer your
deeds. So beware, do not astray from the path of
righteousness after I am gone."

"O People! No Prophet or apostle will come after me and no
new faith will be born. Reason well, therefore O People! and

understand words that I convey to you.
I leave behind me two things, the Quran and the Sunnah

and if you follow these you will never go astray."

Prophet Muhammad (peace be upon him)
The Last Sermon, 9th Dhu’l-Ḥijjah, 10 Hijrah.

https://media.islamicity.org/

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14. Bringing About Relevance: Relevantisation21

14.1 ISLAMIC REVEALED SCIENCES The Qur’an and Sunnah call for:

These are grounded in the epistemology of Tawḥῑd in • Taghyῑr – individual or societal change;
which Divine Revelation is the highest and most • Iṣlāh – renewal, revitalization;
authoritative source of knowledge and wisdom, with • Iḥyā’ – revival, regeneration;
human reason - an important tool of knowledge • Takāmul – integration with knowledge and skills
construction - complements Divine Revelation and is
subservient to it. “Islamisation” is not needed as they from other disciplines inclusive of the sciences;
are directly derived from
• Taḥsīn – refinement;
• Islamic Worldview, Theology and Epistemology • I‘ādat al-binā’ – reconstruction;
• ‘Aqῑdah, Sharῑ‘ah and Akhlāq • Taḥwīl – transformation;
• Mainstream Islamic Religious and Intellectual • Taḥdīth – keeping abreast with contemporary

Legacy. methods, pedagogy or technology;

However, Islamic Revealed Knowledge must • Ijtihād – exercise of independent and collective
undergo REFORM / REVISION on content, approaches,
methodologies, applications, pedagogy, etc., to be reasoning in facing new issues not covered in
EFFECTIVE and RELEVANT to contemporary human primary texts.
personality, culture, society, state and civilization. The implication is to promote the sense of SERVITUDE
to ALLAH through the acquisition of Revealed and

21 IIUM Policies and Guidelines on Islamisation, 2013: 42-45.

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acquired knowledges, and bringing forward the
RELEVANCE of Revealed sciences for contemporary
situations and problems, for a harmonious, holistic and
comprehensive re-integration of the different
knowledges, based on Tawḥῑdic criteria.

(Right) Faces of IIUM Plate 11 Taking lesson from Islam’s
knowledge and civillisational legacies, and briging it up forth to the
present and the future.

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14.2 RELEVANTISATION: SITUATING III’CE

We may place IIUM’s mission of Integration, Islamisation, Internationalisation and Comprehensive Excellence (III’CE) in
three different circumstances, as illustrated.

(i) CONCEPTUAL AND OPERATIONAL The National Education Philosophy

Conceptually, TAWḤĪD forms the foundational basis for <moe.gov.my/en/>
the philosophy and concept of the IIUM, thus the III’CE.
Operationally, the University is governed by the Maqāṣid “Education in Malaysia is an on-going effort towards
al-Sharī‘ah (objectives of the Sharī’ah), i.e. preservations further developing the potential of individuals in a
of faith, life, intellect, lineage and resources – towards holistic and integrated manner, so as to produce
nurturing persons, families, societies, nations and individuals who are intellectually, spiritually,
civilisation that are righteous, virtuous, wholesome and emotionally and physically balanced and harmonious,
good (ṢĀLIḤ). based on a firm belief in and devotion to God. Such
an effort is designed to produce Malaysian citizens
This is supported by the National Education who are knowledgeable and competent, who possess
Philosophy (FPK) with an added dimension— high moral standards, and who are responsible and
“SEJAHTERA”. Such persons, societies and nations are capable of achieving high level of personal well-being
capable to apply themselves and serve the cause of SDGs, (KESEJAHTERAAN) as well as being able to contribute
and contribute further in redefining—in other word to the harmony and betterment of the family, the
contextualisation or indigenisation of—the 17 society and the nation at large.”
Sustainable Development Goals from the perspective of
Islam (thus I-SDGs).

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This is especially in the context of IIUM, Malaysia as
a Muslim majority country with Islam as the religion of
the Federation, and other Muslim nations of the world,
with spirituality at the core, or at least as the 18th SDG.

For the Muslim world, this spirituality, i.e. one’s
relation with Allah, as The Creator and Sustainer of the
entire Cosmos and all that exists is perfectly harmonious
with the nature of humankind, and thus with the raison
d'être of being, which is to know and serve Allah SWT,
The Creator and Sustainer Himself, as His slave-servants
and vicegerents, hence becoming agents of mercy to all
the worlds (Raḥmatan li’l-‘Ālamīn) (see Fig. 14.1).

It is paramount to understand and act upon the
fact that the question of sustainability in Islam transcends
life on earth to life beyond earthly existence. The latter
is the most important, yet mostly forgotten and ignored.

Fig. 14.1 Mapping III’CE conceptually and operationally.

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(ii) PHYSICAL AND GEOGRAPHICAL the aim of spreading mercy to all the worlds – human,
different species, the earth, water and atmosphere,
Looking at the physical geography, III’CE is situated in the natural and built environments (Raḥmatan li’l-‘Ālamīn).
context of IIUM, which, as an international Islamic
university has always functioned and will continue to do SDGs serve as the practical implications with global
so, on Ummatic and global concerns, relevance and effects. From the perspective of the IIUM, which it is
implications despite being situated in Malaysia. proposing for Muslim nations of the world, the core of
the SDGs must be the essence of humanity, which is
FPK (Falsafah Pendidikan Kebangsaan) as the Tawḥῑdic spirituality, which we term as I-SDGs.
national philosophy of education applies in the larger
context of Malaysia. However, the beauty and relevance For an estimated “1.9 billion Muslims globally” or
of the philosophy transcends the national boundary and “24.9% of the world population” in 2020,
appeals to common shared humanitarian values, hence “making Islam the second-largest religion in the
applies globally. world behind Christianity”22—what more with Muslims
being “the world’s fastest-growing religious group”23, this
Maqāṣid al-Sharī‘ah – which serves as the indigenisation is necessary (see Fig. 14.2).
governing foundation of FPK and III’CE – applies in the
larger context of Muslim nations and communities, with

22 Muslims as a share of world population 1990-2030, in “The 23 Michael Lipka and Conrad Hackett (April 6, 2017), “Why
Future of the Global Muslim Population” (January 27, 2011), Pew
Research Centre, Religion and Public life, accessed 24/10/2020 Muslims are the world’s fastest-growing religious group”, Pew
from <https://www.pewforum.org/2011/01/27/the-future-of-
the-global-muslim-population/>. Research Centre, accessed from

<https://www.pewresearch.org/fact-tank/2017/04/06/why-

muslims-are-the-worlds-fastest-growing-religious-group/>,

24/10/2020.

81

Fig. 14.2 Mapping III’CE physically and geographically. (iii) CONVERSATIONS, INTERCONNECTIONS

All of the four components: III’CE, the National
Philosophy of Education, the Maqāṣid al-Sharī‘ah and
SDGs have common goals of bringing sustained well-
being, harmony and prosperity to humanity. In the
context of Islam, the common goal of all is to nurture
persons, families, societies, nations and civilisation that
are ṢĀLIḤ, or in another word, SEJAHTERA by Tawḥῑdic
criteria.

In all circumstances, the relevance of III’CE and
Maqāṣid al-Sharī‘ah is to bring home the awareness that
the most fundamental issue is to manage all human
endeavours towards achieving TRUE SUSTAINABILTY on
this planet Earth, transcending also to the outer space24,
in accordance to The Creator and Sustainer’s Will and His
Law (see Fig. 14.3). In the case that I-SDGs pose a strong
challenge, the IIUM is proposing the establishment of the
18th SDG on SPIRITUALITY.

24 This is in reference to the hundreds of thousands hi-tech trash https://www.nasa.gov/mission_pages/station/news/orbital_debri
that litter the Earth’s oceans, lands and outer space, the latter is s.html; and
known as space-junks. See https://www.nationalgeographic.com/science/article/space-junk.

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Fig. 14.3 Mapping III’CE: Conversations and interconnections.

The above three situations will go a long way TO ENSURE SUSTAINABILITY BEYOND THIS EARTHLY EXISTENCE.

83

Faces of IIUM Plate 12 The onus of upholding the Philosophy, Vision and Mission of the International Islamic University Malaysia lies on the
shoulders of her staff, each one a role model – Murabbi – for the University’s students. Photo from <iium.edu.my>.

84

Conclusion

85

Leading the Way

IIUM Anthem

Let’s lead the way IIUM…
Enlighten the future Is to realise, the meaning of
Share the Wisdom
Through the Spirit of Islam Raḥmatan li’l- ‘Ālamīn

Revelation and Reason Together…
We shall excel, we shall prevail We make the world a better place
Merging faith and knowledge
Forever,
We’re the Khalῑfah Expand the culture of Iqra’
We will fulfil the Amānah
IIUM…
Together… Is to realise, the meaning of
We make the world a better place
Mercy to all the Worlds
Forever, For all mankind.
Expand the culture of Iqra’
Leading the Way
Lyrics: Emeritus Professor Tan Sri

Dr. M Kamal Hassan, 2008

86

Conclusion

The IIUM strives to cultivate her “Garden of Knowledge commitment, excellence and mastery.
and Virtue” by nurturing her staff, students and
communities with strong Tawḥῑdic qualities implied by ISLAMISATION as the core of IIUM’s raison d'être
the Qur’anic parable “Shajaratin Ṭayyibatin – Goodly addresses the man-made dichotomy between Revelation
Tree” (Q. 14:24-25). ‘Aqῑdah Islāmiyyah forms the and reason, which has become predominant since the
extensive strong root system that nourishes and supports modern era. Islamisation embraces aspects of
the “tree”. Sharī‘ah Islāmiyyah as the robust “trunk”, “Academic” (IOHK) and “Non-Academic” (comprising the
carries “nutrients” for the canopy, which reaches up high self, family, society, humanity and the environment).
to receive Light and Guidance from The Lord-Creator and Islamisation begins with the SELF (IOS), who needs to
Sustainer. Resilient, the “goodly tree” holds up a canopy pursue knowledge, in fulfilling ‘ubūdiyyah (servitude) and
that gives benefits to other creatures. Such are good khilāfah (vicegerency) towards Allah SWT.
Akhlāq, that propagate mercy to all the worlds (raḥmatan
li’l- ‘ālamῑn). Purification of the self is constantly needed, as the
purity of the spiritual heart (qalb) is key in bringing the
This “Garden” of “Goodly trees” i.e. Insān Ṣāliḥ or self, closer to the pinnacle of Knowledge - Ma‘rifatu’Llāh
Tawḥῑdic Insan Sejahtera, is carefully tended through her - knowing The Creator and Lord Sustainer. “Those truly
Vision and Seven Mission Statements (summarised as fear Allah, among His Servants, (are those) who have
III’CE) as enshrined in her Constitution. The whole knowledge” (Q. 35:28). “Khashyah or fear” in the context
atmosphere of the “Garden” is characterised by Tawḥῑdic of the Qur’anic verse comes with deep love of Allah SWT,
worldview, with Iḥsān - the highest spiritual quality of as a result of knowing Him, that the soul is ever cautious
God-consciousness and Itqān: deeds of utmost of causing His displeasure. Human knowledge, theories,

87

disciplines, systems, practices, etc. need to be realigned, collective efforts of IIUM’s “Goodly Trees”, where all
recalibrated and purified from elements that are not in pursuits – execution of duties and responsibilities,
harmony with the Tawḥῑdic or Qur’anic worldview. teaching and learning, research and innovations, societal
outreach and engagements, environmental care and
An aspect of Islamisation, INTEGRATION is crucial, activism – are done with the awareness and spirit of
where, resulting from human actions, the self, ‘ubūdiyyah and khilāfah, solely for gaining the pleasure
knowledge, society, humanity and the environment have of Allah SWT, The Lord-Sustainer of the Universe.
become disintegrated. Humanity needs to be
reconnected with its inner self—rūḥ (spirit), nafs (soul), It is inherent then, that the IIUM must “Lead the
‘aql (intellect) and qalb (spiritual heart)—for integrated, Way”, in overcoming the multitudes of contemporary
harmonious, holistic and well-balanced (sejahtera) spiritual, humanitarian, environmental and civilisational
existence as divinely intended. Integration of Revelation challenges with COMPREHENSIVE EXCELLENCE, to
with reason calls for inter, cross and trans-disciplinary ensure AL-FALĀḤ (KESEJAHTERAAN of humanity)—HERE
efforts, transcending racial, geographical and socio- and THEREAFTER.
political boundaries.
“Nay, but man does transgress all bounds, in that he
INTERNATIONALISATION is IIUM’s nature, as looks upon himself as self-sufficient. Verily, to your
Islam’s message of Raḥmatan li’l-‘Ālamīn brings mercy to Lord is the return” (Q. al-‘Alaq, 96:8).
all the Universe. Hence, IIUM’s mission of III’CE is
ummatic, humanitarian and universal. Individual and

88

References

89

Faces of IIUM Plate 13 A beautiful hidden perspective. Photo courtesy
of Khan Nasik Sami, KICT, IIUM.

90

References M. Kamal Hassan and Nadzrah Ahmad. (2020) ‘Leading the Way:
The Philosophy of IIUM Song.’ Retrieved 30 June 2020. From
Abdul Rashid Moten (Ed.). (2020). Spirituality and Sustainability. https://www.iium.edu.my/office/kca/murabbi-series.
Kuala Lumpur: IIUM Press.
M. Kamal Hassan. (2013). The Need to Understand Al-Wasaṭiyyah
Al Ghazali. (2007). Wonders of The Heart. Skellie W. J. (Trans.). as Part of IIUM’s Mission of Islamisation. Kuala Lumpur:
Petaling Jaya: Islamic Book Trust. CENTRIS.

Al-Ghazālῑ. (2016). Kitāb al-‘Ilm, The Book of Knowledge, Book 1 Memorandum and Articles of Association of International Islamic
of the Iḥyā’ ‘Ulūm al-Dῑn, The Revival of the Religious Sciences. University Malaysia. Companies Act 1965. Retrieved 1 June
Honerkamp, K. (Trans.). USA: Fons Vitae. 2020. From
https://www.iium.edu.my/media/22440/Memorandum%20an
BasmAllah calligraphy at the foreword is accessed 19 October 2020 d%20Articles%20of%20Association%20of%20IIUM%202015.pd
from ahref='https://pngtree.com/so/arabic-calligraphy-of- f.
bismillah'>arabic-calligraphy-of-bismillah png from
pngtree.com</a. Memorandum and Articles of Association of International Islamic
University Malaysia. Companies Act 2016. Retrieved 1 June
CENTRIS. (2013). IIUM Policies & Guidelines on Islamisation. Kuala 2020. From
Lumpur: CENTRIS. https://www.iium.edu.my/media/26249/IIUM%20Constitution
%20-%20FINALE.pdf
Kementerian Pendidikan Malaysia. (N.D.) “Falsafah Pendidikan
Kebangsaan”. N. A. (January 27, 2011). “The Future of the Global Muslim
https://www.moe.gov.my/en/dasarmenu/falsafah-pendidikan- Population”. In Religion and Public Life. Pew Research Centre.
kebangsaan. https://www.pewforum.org/2011/01/27/the-future-of-the-
global-muslim-population/.
Lihana Borha et al. (Ed.). (2021). Sejahtera Academic Framework :
Humanising Education for Raḥmatan li’l-‘Ālamῑn post-COVID-19 Translation of Sahih Muslim 2659 a, Book 46, Hadith 40. Abdul
disruptions.Kuala Lumpur: KCA, IIUM. Hamid Siddiqui (Trans.). Retrieved 30 June 2020. From
https://www.iium.edu.my/deed/hadith/muslim/index.html.
Lipka, M. and Hackett, C. (April 6, 2017). “Why Muslims are the
world’s fastest-growing religious group”. Pew Research Centre.
https://www.pewresearch.org/fact-tank/2017/04/06/why-
muslims-are-the-worlds-fastest-growing-religious-group/.

91

92

Appendix

93

Appendix

RECOMMENDATIONS for ISLAMISATION / ISLAMICISATION COURSE OUTLINE

In the Name of Allah, The Most Gracious, The Dispenser designing projects, etc. It is imperative that this
of Grace. document is read with the IIUM Policies and Guidelines
on Islamisation, CENTRIS, 2013.
The International Islamic University’s Vision is to be a
“leading centre of excellence in education, research and This document is divided into five parts:
innovation, which seeks to restore the dynamic and
progressive role of the ummah in all branches of A. Learning Outcomes and Assessment Methods for
knowledge”25. This is translated in the IIUM’s Mission Islamisation / Islamicisation Course According to
statements, whereby Islamisation – the raison d'être of Levels of Studies
the University – is inherent26.
B. General Outline for Islamisation / Islamicisation
In line with the above, the Office for Islamisation, Course
CENTRIS, hereby brings forth several suggestions and
recommendations that are designed to facilitate efforts C. Considerations for Islamisation-Oriented Studies,
of Islamisation in teaching and learning, research and in Researches, Projects etc. According to Levels of
Studies

25 The Memorandum and Articles of Association of International 26 IIUM Policies & Guidelines on Islamisation, 2013: 19.
Islamic University Malaysia (also known as the IIUM Constitution),
p. 2.

94

D. Considerations for Studies, Researches, Projects
etc., Based on Types: Integration, IOHK and
Relevantisation

E. Suggested References.

A. LEARNING OUTCOMES AND ASSESSMENT METHODS FOR ISLAMISATION COURSE

(i) LEARNING OUTCOMES
The learning outcomes are hereby listed in the order of undergraduate, master and PhD levels.
At the end of the course students will be able to:

Undergraduate Level 3. Find out various trends of scientific progress in
Muslim communities.
1. Understand the Islamic ethical and social
responsibilities of Muslim scientists, researchers 4. Explain rationally and effectively the meaning of
and professionals. Islamisation/ Islamicisation of human knowledge
and its implications against the backdrop of the
2. Discover contributions of early Muslim scientists, grave crises in contemporary human knowledge,
their roles in scientific progress and the impacts culture and civilisation.
that the Qur’an had in their lives.

95

Master Level 4. Articulate the Divinely Revealed imperatives for
the mission of Islamicisation of human knowledge
1. Describe the significance of Islamic ethical and and its historical antecedents.
social responsibilities of Muslim professionals,
scientists and researchers. 5. Appraise contemporary professional or
institutional behaviours in relation to the Islamic
2. Discuss the impacts that the Qur’an had on Muslim worldview and propose relevant interventions.
scholars in the past and their achievements in
science and technology. 4. Critically analyse contemporary efforts to
Islamicise, reform, or integrate Islamic values or
3. Explain the main factors behind scientific perspectives in educational systems, ideas,
misconducts and their grave consequences. practices, disciplines or institutions.

PhD Level 5. Evaluate the potentials and limitations of using
scientific methods in studying Islamic revealed
1. Discuss fundamental philosophical premises and knowledge.
ethical questions about modern sciences and new
technologies.

2. Appraise the impacts that the Qur’an had on
Muslim scholars in the past and their roles in
scientific progress.

3. Justify the need for and the role of science and
technology that are defined from the Islamic
worldview in the Muslim world and globally.

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(ii) ASSESSMENT METHODS
The following are the different assessment methods classified according to the different levels of study:

Undergraduate Level 4. Draw lessons from the past social, economic and
political successes of the ummah in order to
1. Presentation and assignments on Islamicisation of propose solutions for contemporary educational,
human knowledge. economic and political crises of Muslim societies.

2. Develop project and learning ideas in Islamicisation
of human knowledge.

3. Integrate different applications with new
methodology according to Islamic ‘aqīdah, sharī’ah
and akhlāq.

Master Level the perspective of Islamic ‘aqīdah, sharī’ah and
akhlāq.
1. Prepare a research project based on Islamicisation 4. Apply confidently Islamic epistemological
of human knowledge, integration or perspectives and spiritual values in educational
relevantisation. programmes using rational and persuasive
communication techniques.
2. Propose Muslim professional code of conduct and
characteristics.

3. Construct well-developed study on and appraisal
of the philosophical premises of contemporary
disciplines, systems or bodies of knowledge from

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PhD Level of current research and trends in different aspects,
on the criteria of Islamic ‘aqīdah, sharī’ah and
5. Identify and apply the exact categories of akhlāq.
Islamisation as described in the IIUM Policy and 8. Develop new approach to alleviate contemporary
Guidelines on Islamisation, CENTRIS (2013) in problems based on revival and adaptation of
preparing for their research proposals. Islamic knowledge, spiritual and civilisational
legacies (turāth), in line with Islamic ‘aqīdah,
6. Develop teaching and learning, research and sharī’ah and akhlāq.
project ideas in IOHK, integration and
relevantisation.

7. Design solutions to contemporary humanitarian or
environmental issues based on critical evaluation

B. GENERAL OUTLINE FOR ISLAMISATION COURSE

The following is a general outline for an Islamisation Course. This outline may

• serve the purpose of a complete course outline at • apart from the different learning outcomes and the
the Undergraduate or Post-graduate levels, or different types and levels of assessments according
to the different levels of study: undergraduate,
• be customised to relevant areas of focus according master, PhD; the course outline may also be
to the nature and needs of the various courses customized to suit the different levels of study.
offered at different kuliyyāt and institutes, and

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The topics are listed as (i) core, (ii) options for customised focus, and (iii) core issues.

# Topics Notes • Knowledge Management in
Islam.
1 Worldviews: Core
Islamic and Contemporary Topic 3 Islamisation of the Self
• Theology, cosmology, • Islamic anthropology &
• Anthropology, teleology teleology (human origin & Core
• Epistemology, ontology, purpose) Topic
axiology • The significance of the
• Eschatology story of Adam (‘a.s.)
• Role of Scholars, Islamic • Human’s raison d’etre –
Institutions and Organisations ubūdiyyah, khilāfah
• The concept of the Self
2 Islam and Knowledge Core • The Rūḥ, Qalb, ‘Aql and
• Islamic epistemology Topic Nafs
• Seeking knowledge in Islam • Ūlū al-Albāb
• Concept of knowledge in Islam • Diseases of the spiritual heart
• Classification, sources and • Tazkiyat al-Nafs,
tools muḥāsabah, murāqabah
• Revelation (Waḥy) and • Axiology and eschatology
reason (‘aql)
• Āyāt Allāh fi al-Qur’ān,
Āyāt Allāh fi al-kawn

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4 Islamisation of Human Knowledge: Core • Human’s triad-relations topic 3
• The definition and philosophy Topic • Ethics
• IOHK history, rationale and
concept • Contemporary ethics
• Integration and Relevantisation • Ethics in Islam
• Policy and categories of IOHK
• Theory and Methodology of • Iḥsān and itqān Istikhlāf,
IOHK ikhlāṣ, istiqāmah,
mas’ūliyyah

5 Education: Contemporary and Option: 7 Islam and Science Option:

Islamic This • Philosophy of science This
• Concepts & foundations topic • Positivism, naturalism, topic
• IIUM’s education philosophy may secular humanism may
• Islamic Education as combine • Philosophy of science in combine
• Ta‘lῑm, ta‘dῑb and tarbiyah with Islam with
• Tauḥīd, human (origin, topic 2
• Nurturing insān rabbānῑ topic 2 raison d’etre) and the

• Building a generation of cosmos,

Ūlū al-Albāb • Revelation and reason

6 Ethics: Contemporary and Islamic Option: • History of science in brief
• Philosophies: teleology,
ontology and axiology This • Pre-Islam, Islamic era,
• Human relations in Islam topic
• Tauḥīd: ‘Aqīdah, sharī‘ah, may Renaissance, scientism,
‘ibādah, akhlā combine
with contemporary era

• Science for humanity

100

8 Islam and Technology (as applied Option: 11 Issues in Islamisation Core

science) This • Contemporary basic and higher Issues
• Technology, values and ethics topic
• Technology & Muslim society may education to
• Muslim Contributions to combine
Knowledge with • Contemporary Islamic consider
• Islamic Applications topic 7 education – challenges and in the
opportunities course

• Humanising education – issues

9 Islamic Civilization Option: and concerns
• History, thoughts and culture
• Challenges of contemporary This 12 Issues in Islamisation Core
civilization topic
• Islam, humanity and the may • Social ethics and contemporary Issues
environment combine
with societies to
topic 1
• Professional ethics and consider
challenges in the
course
• Humanitarian sustainability

10 Issues in Islamisation Core 13 Issues in Islamisation Core
Issues Issues
• The self and overcoming • Natural sciences and
contemporary challenges to technology to
consider consider
• IOHK – challenges and • Human sciences
opportunities in the • Environmental sustainability in the
course course
• Integration as a branch of
Islamisation – cross-, inter- and
trans-disciplinary studies

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14 Issues in Islamisation Core
Issues
1. Issues in economics, banking
and business to
consider
2. Politics in contemporary
Muslim nations in the
course
3. VISION 2077

C. CONSIDERATIONS FOR ISLAMISATION-ORIENTED STUDIES, RESEARCHES, PROJECTS ETC.

The following are some considerations for Islamisation-oriented studies, researches, projects, etc., which include
integration and relevantisation. Integration is herein defined as a sub-set of Islamisation. The list of considerations does
not intend to be exhaustive, rather, it is to spark more ideas and further deliberations.

Undergraduate Level (Islamic metaphysics, theology, ontology,
cosmology-, epistemology, anthropology, axiology)
1. Integrate, incorporate, inject where necessary, 3. Discover, revitalize, operationalize the useful
Islamic ‘Aqῑdah, Sharῑ‘ah, Akhlāq / Turāth to aspects of Islamic civilizational and knowledge
acceptable aspects of contemporary knowledge, legacies, making them relevant and applicable in
disciplines, theories / conventional systems to be contemporary circumstances, including
more holistic development & sustainability of environment,
society and civilization.
2. Present, promote / articulate human knowledge
that has been constructed upon Islamic worldview

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4. Examine the philosophical premises and practices practices, ideas / systems with the Islamic /
of the subject / system / discipline / body of Islamicised counterparts to show the
knowledge from the Islamic worldview. desirability of the latter
a. Compare / contrast secular / conventional

Master Level 4. Examine the philosophical premises and practices
of the subject / system / discipline / body of
1. Synthesise, harmonise, enrich the acceptable knowledge from the Islamic worldview.
aspects of contemporary knowledge, disciplines, a. Serious critique, evaluate aspects of
theories / conventional systems with relevant conventional knowledge, systems / practices
Islamic ‘Aqῑdah, Sharῑ‘ah, Akhlāq / Turāth that are contrary to Islamic ‘Aqῑdah,
Sharῑ‘ah, and Akhlāq.
2. Defend, protect / support Islamic perspectives, b. Reorient objectionable / unacceptable
systems, theories, ideas, practices against unjust elements of conventional knowledge,
criticisms, distortions, misrepresentations to practices / systems after their careful &
discredit IOHK, based on sound knowledge, critical examination.
integrity, expertise and authority.

3. Produce important, highly desirable new
inventions in academia, science, technologies,
systems, etc. with high economic potential –
tapping on IOHK and IRK.

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PhD Level -lines, theories / conventional systems after
serious, objective analyses and critical
1. Undertake, do, involved in very useful, high examination from Islamic worldview; with
quality, highly desirable, outstanding standards of sound proficiency of the conventional and
research, publication, consultancy, public services, the Islamic
social work in harmony with Islamic worldview, b. Refute, reject, prohibit, discourage, counter
‘Aqῑdah, Sharῑ‘ah, Akhlāq. / deconstruct aspects of human knowledge
that are opposed to Islamic ‘Aqῑdah,
2. Construct, based on Islamic worldview, new and Sharῑ‘ah, Akhlāq. Essential due to obligation
highly significant human knowledge, theories, for amr ma‘ruf nahy munkar
practices, systems, etc. that push the frontiers of Note: The above points mostly consider efforts
IOHK beyond secular conventional constructs, categorized as “High Necessity” and “Highest Necessity”
with better alternatives. in the categories of Islamicisation as explained in the
IIUM Policies and Guidelines on Islamisation, CENTRIS,
3. Reconstruct / provide significant alternatives to 2013. Note that any particular study, research or project
dominant conventional thoughts, systems, may have several of the above considerations across the
practices etc., based on Islamic worldview and three types—Integration, IOHK and Relevantisation—in
benefitting from its legacy – as breakthroughs in different stages or aspects of the study, research or
providing solutions to contemporary crises. project.

4. Examine the philosophical premises and practices
of the subject / system / discipline / body of
knowledge from the Islamic worldview.
a. Correct, amend, weed out unacceptable
aspects of contemporary knowledge, discip

104

D. CONSIDERATIONS FOR STUDIES, RESEARCHES, PROJECTS ETC., BASED ON TYPES: INTEGRATION,
IOHK AND RELEVANTISATION

The following are some considerations for Islamisation-oriented studies, researches, projects, etc. The list of
considerations does not intend to be exhaustive, rather, it is an impetus for more ideas and further deliberations.

Integration-type studies, researches, projects, etc. theories / conventional systems with relevant
Note: Integration is hereby defined as a sub-set of Islamisation. Islamic ‘Aqῑdah, Sharῑ‘ah, Akhlāq / Turāth

1. Integrate, incorporate, inject where necessary, 3. Undertake, do, involved in very useful, high
Islamic ‘Aqῑdah, Sharῑ‘ah, Akhlāq / Turāth to quality, highly desirable, outstanding standards of
acceptable aspects of contemporary knowledge, research, publication, consultancy, public
disciplines, theories / conventional systems to be services, social work in harmony with Islamic
more holistic worldview, ‘Aqῑdah, Sharῑ‘ah, Akhlāq.

2. Synthesise, harmonise, enrich the acceptable
aspects of contemporary knowledge, disciplines,

IOHK-type studies, researches, projects, etc. o Compare / contrast secular / conventional
practices, ideas / systems with the Islamic
4. Examine the philosophical premises and practices / Islamicised counterparts to show the
of the subject / system / discipline / body of desirability of the latter
knowledge from the Islamic worldview.

105

o Serious critique, evaluate aspects of 5. Present, promote / articulate human knowledge
conventional knowledge, systems /
practices that are contrary to Islamic that has been constructed upon Islamic
‘Aqῑdah, Sharῑ‘ah, and Akhlāq.
worldview (Islamic metaphysics, theology,
o Reorient objectionable / unacceptable
elements of conventional knowledge, ontology, cosmology-, epistemology,
practices / systems after their careful &
critical examination. anthropology, axiology)

o Correct, amend, weed out unacceptable 6. Defend, protect / support Islamic perspectives,
aspects of contemporary knowledge, systems, theories, ideas, practices against unjust
disciplines, theories / conventional criticisms, distortions, misrepresentations to
systems after serious, objective analyses discredit IOHK, based on sound knowledge,
and critical examination from Islamic integrity, expertise and authority.
worldview; with sound proficiency of the
conventional and the Islamic 7. Construct, based on Islamic worldview, new and
highly significant human knowledge, theories,
o Refute, reject, prohibit, discourage, practices, systems, etc. that push the frontiers of
counter / deconstruct aspects of human IOHK beyond secular conventional constructs,
knowledge that are opposed to Islamic with better alternatives.
‘Aqῑdah, Sharῑ‘ah, Akhlāq. Essential due to
obligation for amr ma‘ruf nahy munkar.

106

Relevantisation-type studies, researches, projects, etc. Note: The above points mostly consider efforts
categorized as “High Necessity” and “Highest Necessity”
8. Discover, revitalize, operationalize the useful in the categories of Islamicisation as explained in the
aspects of Islamic civilizational and knowledge IIUM Policies and Guidelines on Islamisation, CENTRIS,
legacies, making them relevant and applicable in 2013. Note that any particular study, research or project
contemporary circumstances, including may have several of the above considerations across the
development & sustainability of environment, three types—Integration, IOHK and Relevantisation—in
society and civilization. different stages or aspects of the study, research or
project.
9. Produce important, highly desirable new
inventions in academia, science, technologies,
systems, etc. with high economic potential –
tapping on IOHK and IRK.

10. Reconstruct / provide significant alternatives to
dominant conventional thoughts, systems,
practices etc., based on Islamic worldview and
benefitting from its legacy – as breakthroughs in
providing solutions to contemporary crises.

107

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Prepared by the Office for Islamisation, CENTRIS, under the purview of the Director.

113





Visualising the IIUM’s

Philosophy, Vision, Mission, Islamisation Policy
& Sejahtera Objectives

Visualising is a collection of information, posters and infographics that have been designed to assist the community of the

International Islamic University Malaysia—staff, alumni and students—in understanding her ideals and fundamental concepts,
and further internalising and translating them into self-improvement, teaching and learning, administration practices, research
and consultancies, projects, community outreach and engagements, etc. In short, in establishing the whole ecosystem towards
realizing the University’s raison d’etre.
This work is an effort to help preserve the IIUM community’s firm grounding on the University’s noble and sacred Philosophy,
Vision and Mission as her living legacy, in “leading the way” to a better future of the world.
This book shall be read with its predecessor, the IIUM Policies and Guidelines on Islamisation, CENTRIS, IIUM: 2013, as well as
with the newly published Sejahtera Academic Framework: Humanising Education for Raḥmatan li’l-‘Ālamῑn Post-COVID-19
Disruptions, KCA, IIUM: (2021).

ISBN

Office for Islamisation, CENTRIS, P.O. Box 10, 50728 Kuala Lumpur.
Tel: (+603) 6196 4000 | Fax: (+603) 6196 4053 www.iium.edu.my/centre/centris