VISUALISING

Rationale

23

We’re the Khalῑfah
We will fulfil the Amānah

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

24

5. Rationale

The different disciplines of acquired human knowledge from any relation with God. The refusal to acknowledge
result from human’s efforts to understand various God, excluding The Creator, The Master, The Owner and
phenomena in nature. These phenomena, are, in truth The Sustainer of all that exist, from humanity and from
Allah’s Signs (Āyāt) in the Cosmos and in the human self, the universe surrounding him comes from the notion of
mentioned no less than 200 times in the Qur’an, for God, which the human mind has deconsecrated to that of
example, deists’; of secularists’ confinement of God to private
domains if at all He matters or exists; of agnosticism and
“Soon will We show them Our Signs in the (furthest) atheists’ notion of God as mere historical products of
regions (of the earth), and in their own souls, until it unsophisticated minds. Human reason assumes
becomes manifest to them that this is the Truth. Is it supremacy as “the” criterion and relegates revelation as
not enough that your Lord doth witness all things?” irrelevant. As a result,
(Q. al-Baqarah: 164).
a. humanity is confused and at a loss,
“Such is the Creation of Allah. now show Me what is b. while the world is heading deeper into severe
there that others besides Him have created: nay, but
the Transgressors are in manifest error” (Q. Luqmān: crises,
11). c. incessant and unrestrained human greed tampers

However, since the modern period, humanity has with human dignity and nature and disregards
proceeded with knowledge which builds upon their wholeness,
naturalistic, secular humanistic, positivistic, mechanistic d. extreme dissolutions of human values,
and atheistic views of the universe and of man, which are e. excessive consumerism and apathetic
(a) truncated from their holistic nature, and (b) detached industrialism,

25

f. wars, famines, destructions of whole countries, as the raison d’etre of the University, ISLAMISATION is the
and whole generations, overarching concept inherent in the Philosophy, the
Vision and all the seven Mission statements of IIUM.
g. widening gaps between the haves and the have
nots Faces of IIUM Plate 5. The river running through the IIUM Main
Campus.
h. species extinctions, chronic environmental
degradations and polutions

i. extreme climate change causing melting of polar
ice caps, rising sea levels, floodings, droughts,
typhoons, etc and further destructions.

These corruptions and mischiefs (al-fasād) are
happening on a frightening and unprecedented global
scale and precipitous speed. The Qur’ān warns, [since
mankind has become oblivious of God],

“Has appeared al-fasād (corruption, mischief) on
land and in the sea as an outcome of what men’s
hands have wrought: and so He will let them taste
[the evil of] some of their doings, so that they might
return [to the right path].” (Q. al-Rūm: 41)

Hence the need and call for IIUM’s Philosophy,
Vision and Mission for, with the ultimate goal of realising
a TAWḤĪDIC CIVILISATION that proliferates good virtues
and wellness in this world and in the Hereafter. Note that

26

Islamisation

27

“Proclaim! And your Lord is Most Bountiful, He Who taught
(the use of) the pen, Taught man that which he knew not. Nay,
but man does transgress all bounds.

In that he looks upon himself as self-sufficient.
Verily, to your Lord is the return (of all).”
(Q. al-‘Alaq, 96: 3-8)

28

6. Islamisation (Islamicisation) The Straight Path of Islam
Al-Ṣirāṭ al-Mustaqῑm (Q. 1:1-6)

Wayward
ways

(Q. 1: 7).

Fig. 6.1 An analogy of the Straight Path of Islam,
al-Ṣirāṭ al-Mustaqῑm as opposed to wayward ways.

To err is human. When Adam and his wife (‘alaihi al-
salām) erred, Allah SWT taught them the words of
penitence. Their repentance was accepted and they
mended their way (Q. 2:35-38). The act of mending our
wayward ways to come back to the Straight Path of
Islam (Q.1:1-7), in simple term, is ISLAMISATION.
Waywardness can be at personal, societal, cultural,
educational, ummatic and civilisational levels, in
knowledge, systems, practices, disciplines, etc.

29

Embraces ALL aspects of Life.
A TAWḤĪDIC response to secularised knowledge and systems,

and disintegration of the self, knowledge, practices, etc.

30

Although the term Islamisation
appears only in the third Mission
statement of IIUM, it needs to be
stressed that, as the raison d’etre of
the University, ISLAMISATION is the
overarching concept inherent in the
Philosophy, the Vision, and all the
seven Mission statements of IIUM.

Fig. 6.2a (previous page):
Islamisation (“Islamicisation”) as IIUM’s
raison d'être.
Fig. 6.2b (Left):
Islamisation embraces aspects of
“Academic” and “Non-Academic”. It is
characterised by its inclusivity, rather than
being exclusive.
(CENTRIS Infographic, May 2019.)

31

6.1 GENERAL OPERATIONAL DEFINITION OF ISLAMISATION

Islamisation includes processes or initiatives meant to make IIUM to be in consonance with the WORLDVIEW,
Fundamental PRINCIPLES, ETHICAL Values and NORMS of ISLAM. These efforts are classified under two major
categories: ACADEMIC and NON-ACADEMIC.

ISLAMISATION: NON-ACADEMIC CATEGORY
Efforts on Islamisation of Self (IOS) as the key starting point for Islamisation on a bigger scope.

(A) Body of Islamic Perspectives, Values, Norms & (B) Creating an Islamic Environment & Conducive
Perspectives that Need to be Applied, Conditions for IIUM Community to Perform
Disseminated & Implemented within the IIUM’s: in Accordance with the University’s:

i. Governace ii. Finance i. Philosophy, Vision & ii. Policies, Rules &
iii. Administration iv. Mission Regulations, & the
Code of Ethics
Staff Development
(D) Providing Islamic Ethical, Moral & Spiritual Inputs

v. Physical vi. Business Ventures and Injunctions for

Development etc. • Holistic Personality • Well-Being of IIUM
Development Community
(C) A Process of Instilling, Strengthening & Sustaining

the Values & Principles Incorporated in the IIUM’S

CODE OF ETHICS

Fig. 6.3 Efforts of Islamisation under the Non-Academic category.

32

ISLAMISATION: ACADEMIC CATEGORY REDEFINE Goals, Objectives A NEW EDUCATIONAL
Efforts of Islamisation of Human Knowledge of Knowledge & Education to PHILOSOPHY for an Islamic
(IOHK) be within Islamic Framework. System of Education.

REALIGN Contemporary HUMAN A A New Project for the An ISLAMIC RESPONSE
KNOWLEDGE: Construct, Develop, Adapt, METHODOLOGY RENEWAL of Islamic to secular paradigms
Knowledge & Civilisation dominating Knowledge,
Sift, Critique, Reorganise, Naturalise, of Knowledge Culture & Lifestyles.
Indigenise, Reconstruct & Evaluate. construction

EXCELLING in Professional INTEGRATE Islamic Values, GENERATE / DEVELOP REVITALISE ISLAMIC

Knowledge, emphasising Principles & Norms into Islamic Alternatives & HERITAGE & showing its

on Islamic Morality & bodies of Contemporary Models in various RELEVANCE in Contemporary

Ethics. Sciences. fields Milieu.

A TAWḤĪDIC EPISTEMOLOGY FRAMEWORK for PROCESS of HARMONISATION Critically REVIEW &

Theory of Knowledge, Sources Knowledge based on of Relevant & Useful Western ASSESS Contemporary

of Knowledge, System of the Islamic Knowledge with Islamic Knowledge, accept positive

Thinking, etc. Worldview. Principles & Norms. elements; reject negatives.

RENEW ISLAMIC HERITAGE DE- INCULCATE Islamic RECONSTRUCT Theory, History,
in the theories & methods derived SECULARISATION Values in Teaching, Structure & Purpose of
of Contemporary Learning & Practise Knowledge & Education,
from the Qur’an, Sunnah & HIGHLIGHT Turath
Intellectual Legacies. Knowledge.

Fig. 6.4 Efforts under Islamisation of Human Knowledge (IOHK) category. True to the spirit of KHILĀFAH and RAḤMATAN LI’L-'ĀLAMĪN,
IIUM has the religious (moral, ethical, intellectual, social and civilisational) obligations to reach out and extend Islamisation, both academic
and non-academic, to communities beyond her borders, transcedenting national, racial and religious borders.

33

6.2 ISLAMISATION SCOPE and FRAMEWORK

1. CONCEPTUALISATION 2. COMMUNICATION 3. IMPLEMENTATION &
OPERATIONALISATION
• Define concepts, terminologies. • Increase awareness of the
• Set the framework: philosophy, importance of adāb & norms in • Set the operational concepts.
communications.
goals, principles & norms. • Prepare measures for
• Define the subject matter & its • Effective dissemination of implementation.
information.
boundaries. • Develop indicators of
• Expected outcomes & impacts. • Raise awareness on the performance & yearly targets.
concept & implementation of
4. MONITORING & Islamisation. • Develop strategies , plans &
EVALUATION monitoring mechanism for
• Raise level & quality of implementation.
• Develop mechanism of data community engagements &
collection, evaluation & conttibute to Islamisation ating educational, cultural, socio-
continuous review of process. economic & political problems
Islamisation projects/ activities • Regular & effective progress
perspectives in strategies & & reports on acvievements,
• Develop index of evaluation & assessment strengths, weaknesses, action
continuous review of • Research & publications plans, etc.
achievements that pertains to: • Quantity & quality of grants on • Establish the next course of
• Personality & Disciplines Islamisation quality challenge/ value to be
• Methods & Objectives (T&L) • Graduate quality, employability added to the Islamisation agenda
• Programmes • Curriculum • Ummatic spirit in IIUM • Decide the time frame for each
• Infusion of Islamic values/ • Impacts to the Ummah in allevi- stage/ targets/ goals

Fig. 6.5 Islamisation scope and framework from conceptualisation down to operationalisation, monitoring and evaluation.

34

6.3 THE NECESSARY ISLAMISATION EFFORTS NEEDED TO IMPLEMENT THE 7 MISSIONS

ISLAMISATION of the SELF INTEGRATE & INSTIL

LEARN, APPRECIATE & ISLAMIC values, norms,

BENEFIT from ISLAMIC ethics, perspectives &

Religious Knowledge & WORLDVIEW in human

Civilisational LEGACY in facing beings & systems

contemporary challenges PRODUCE TEXTBOOKS &

IDENTIFY problems & issues, REFERENCE MATERIALS in
different branches of
OFFER SOLUTIONS that are
harmonious with ISLAMIC knowledge in accordance
TEACHINGS
with the ISLAMIC
WORLDVIEW

Fig. 6.6 Islamisation of the SELF is the key, most fundamental, necessary and continuous effort needed to implement the University’s seven
Mission statements. Beginning with the self, one can proceed to the rest of illustrated.

35

Fig. 6.7 Islamisation in the context of the IIUM, in general, is to produce Tawḥῑdic Insan Sejahtera, on the way towards AL-FALĀḤ (true
success and felicity). The position of the spiritual heart is key in this process. (CENTRIS Infographic, April 2019.)

36

Towards Sejahtera

37

“And He has subjected to you, as from Him, all that is in the
heavens and on earth: Behold, in that are Signs indeed for
those who reflect.”

(Q. al-Jāthiyah, 45: 13)

38

7. Towards Sejahtera

ISLAMISATION or ISLAMICISATION in the context of the Rūḥ Nafs
IIUM is based on the Islamic philosophy of knowledge Spirit ‘Aql Soul
and education.
• It is deeply rooted in the Qur’anic Worldview and Intellect
Qalb
the Sunnah of the Final Prophet Muḥammad (ṣ), Heart
where the unity of knowledge is key and central.
• It begins with Islamisation of the Self (IOS) who Senses are INLETS /
seeks knowledge to assist in his/her duties as ‘abd WINDOWS to the Qalb
(slave-servant) and khalīfah (vicegerent) of Allah
SWT. Fig. 7.1 INSĀN ṢĀLIḤ is a person who, with strong ῑmān, is fully
• Islamic education nurtures Insān Ṣāliḥ through integrated, holistic, well-balanced with high level of nafs, fully
training of the self, mind, emotion, spirit and functioning as ‘abd and khalῑfah of Allah SWT. S/he is a Tawḥīdic
behaviour in light of Islamic ‘Aqīdah, Sharī ‘ah and Insan Sejahtera blessed with attaining AL-FALĀḤ.
Akhlāq.
• The qualities of Insān Ṣāliḥ represent those of
Tawḥῑdic Insan Sejahtera.
• The Spiritual Heart (QALB) and the senses take key
central position in this endeavour, as shown in Fig.
7.1, ilustrating the key importance of self- discipline
and purification from spiritual diseases.

39

7.1 THE SPIRIT OF BEING HUMAN is his upbringing and environment that make him
(Q. 15:29; 38:72) ‫َو َنفَ ْخ ُت فِي ِه ِمن ُّرو ِحي‬ otherwise.13
(Q. 32:9) ‫َونَفَ َخ ِفي ِه ِمن ُّرو ِح ِه‬
Fiṭrah al-insān is the uncorrupted Divinely created
The QALB (spiritual heart) natural human disposition, which is inherently good.
Allah SWT fashioned the physical body of Adam (a.s.)
Fig. 7.2 Human being is principally from clay; and his progenies are conceived in mothers’
SPIRITUAL. Divinely originated, the wombs. This physical body, which perishes upon death, is
spirit is housed in the physical body. characterized with earthly tendencies and animal
The spirit lives on to eternity, while the qualities. However, what makes this physical body
body perishes upon death. HUMAN, is his SPIRIT or RŪḤ, which lives to eternity. The
rūḥ is divinely originated, and one component of the
Human beings’ natural disposition is innately good, spiritual heart. The Qur’an informs,
unless they become corrupted. Prophet Muhammad (ṣ)
said, that every person is born according to his fiṭrah. It “When I have fashioned him (Adam, in due
proportion) and breathed into him of My spirit
13 Extrapolated from ḥadῑth reported by Abu Hurairah, Sahih (rūḥῑ), fall ye down in obeisance unto him (Adam
Muslim 2659 a, Book 46, Hadith 40. a.s.)” (Q. 15:29; 38:72).

“But He (God) fashioned him (mankind) in due
proportion, and breathed into him something of His
spirit (rūḥihi). And He gave you (the faculties of)

40

hearing and sight and heart (understanding): little which, upon constant purification and spiritual discipline,
thanks do ye give!” (Q. 32:9). one is capable of becoming a godly person or insān
rabbānī. This constant purification and spiritual discipline
This Divinely created Rūḥ which Allah blew into human is the essence of Islamisation of Self (IOS).
signifies that human is endowed with godly potentials,

7.2 ISLAMISATION OF SELF (IOS),
THE IMPORTANCE OF SELF-PURIFICATION AND DISCIPINE

Spiritual discipline and self-purification are referred to in Persistent self-purification and discipline enables the
“classical Islamic ethics as tahdhīb al-akhlāq (refinement self to tame its base desires towards attaining higher
of character), taṭhīr al-qalb (cleansing of the spiritual stations in the sight of God. This includes: (i) occupying
heart), tazkiyat al-nafs (purification of the soul) or the self with constant “reading” and observing Allah’s
tarbiyah rūḥiyyah (spiritual education)”14. Signs (Āyāh) in the self and in the Cosmos, (ii) “thinking”
and contemplating upon the Signs, and (iii)
This involves PURGING the spiritual heart from “remembrance of Allah”, symbolised by the words
spiritual diseases, eg. pride, envy, conceit, ostentatioun, IQRA’, FIKR and DHIKR (see Fig. 7.3) fascilitates one’s
self-engrandisement, and jealosy, etc. Even in the progression from al-nafs al-ammārah bi al-sū’ (the sin-
pursuit of something that seems to be intrinsically noble inciting soul), to al-nafs al-lawwāmah (the self-
may in fact be despicable if the deed springs forth from reproaching soul) and ultimately to the one that is is
a spiritual heart (qalb) that is “defective” or tainted with well-pleased and is pleasing, al-nafs al-muṭmainnah.
“diseases of the heart” (al-Ghazali, Iḥyā’ ‘Ulūm al-Dῑn).

14 See Foreword.

41

Fig. 7.3 Islamisation of the self involves constant purification of the soul (nafs), discipline of the spirit (rūḥ), refinement of one’s character
(akhlāq) and cleansing of the qalb, to keep the spiritual heart free form spiritual diseases. It also requires continuous engagement of the
mind, the spirit, the soul and the heart with “reading” Signs of Allah, thinking about them and remembrance of Allah SWT, The Creator and
Sustainer of everything in the Cosmos.

42

To the righteous soul will be said:
“Ya ayyatuh al-nafs al-muṭmainnah - O soul, in (complete) rest
and satisfaction! Come back thou to your Lord, well pleased,
and well-pleasing unto Him! Enter you, then, among My
devotees! Yea, enter you My Heaven!”

(Q. al-Fajr, 89: 27-30)

43

Faces of IIUM Plate 6. The heart of the University, Sultan Haji Ahmad Shah Mosque, welcomes everyone at the glory of dusk.
Source: <iium.edu.my>.

44

Integration

45

Together
We make the world a better place
Forever, Expand the culture of Iqra’

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

46

8. Integration

INTER, CROSS and TRANS-DISCIPLINARY SYNTHESIS: need for re-integration of the family and the ummah
based on Islamic ‘Aqῑdah, Sharῑ‘ah and Akhlāq, as well as
This includes (I) Fusion of useful and beneficial aspects for a cohesive human society.
(ideas, methodologies, perspectives or theories) from the
different sciences (natural, social and human) that are RE-INTEGRATION with the COSMOS:
NOT CONTRARY to the Islamic ‘Aqῑdah, Sharῑ‘ah and
Akhlāq, with Islamic Revealed Knowledge and heritage Humanity has become disintegrated from its intimate
(turāth); (II) Beneficial cross-fertilisation of ideas, mutually benefitting symbiosis with the environment.
concepts, theories and methods to provide relevant, The Cosmos contains myriads of Signs (Āyāt) from Allah
holistic and comprehensive answers for complex SWT so that man will gain knowledge, inner awareness
contemporary issues; (III) Aspects of RELEVANTISATION of and spiritual proximity with Him as The Creator.
(bringing the relevance of Islamic Revealed Knowledge Instead of benefitting from the environment with
and heritage) into contemporary realities. responsibility, gratitude and accountability toward The
Creator-Sustainer-Owner of the Cosmos, humans spread
RE-INTEGRATION of the SELF: destructions and corruptions (fasād) in the land,
atmosphere and sea, and even in space. Humanity needs
Contemporary challenges have caused disintegration of to urgetly re-connect with the environment, to take care
the self, the family, society and humanity at large. The of it, to nurture it back to health and to work towards
inner self needs to be re-connected and the imbalance returning environmental balance, based on Tawḥῑdic
recalibrated with elements of its Divinely intended innate awareness, ‘Aqῑdah, Sharῑ‘ah and Akhlāq. These include
holistic nature (fiṭrah) as a slave servant (‘abd) and public education and social outreach and engagements.
vicegerent (khalῑfah) of Allah SWT. There is also urgent

47

Fig. 8.1 Integration as an integral part of Islamisation. Integration must be based on the principles of Tawḥῑd, ‘Aqῑdah, Sharῑ‘ah and Akhlāq.
The spirit is towards sustainable balance and prosperity (kesejahteraan) for life on earth, for future generations, and for the Eternal Life in
the HEREAFTER. (CENTRIS Infographic, August 2019.)

48

Internationalisation

49

"… All mankind is from Adam and Eve, an Arab has no
superiority over a non-Arab nor a non-Arab has any
superiority over an Arab; also a White has no superiority over
a Black nor a Black has any superiority over a White except
by piety and good action. Learn that every Muslim is a
brother to every Muslim and that the Muslims constitute
one brotherhood…”

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

https://media.islamicity.org/

50

9. Internationalisation

Fig. 9.1 Internationalisation as part of Islamisation. The nature of Islam is in itself, intrinsically universal, with the message of mercy to all
the worlds (in plural). The humanitarianism of Islam is based on the concept of man as earlier explained, unlike that of secular humanism.
(CENTRIS Infographic, September 2019.)

51

9.1 UMMATIC geographical boundaries and political contexts.15 The
ethics, values and norms derived from the Qur’an and the
The IIUM is established in lieu of an UMMATIC agenda, to Sunnah are in harmony with basic humanitarian values,
uphold humankind’s divinely ordained slave- transcending any artificial boundaries – racial,
servanthood (‘ubūdiyyah) and vicegerency (khilāfah) geographical, national, religious or sectarian. Note that
towards Allah SWT, in accordance with Islamic ‘Aqῑdah, the humanism of Islam is unlike that which is promoted
Sharῑ‘ah and Akhlāq. The Unuversity strives to uphold, by secular, agnostic or atheistic notions.
exemplify and propagate the qualities of KHAIRA
UMMAH (Q. 3: 110) and UMMATAN WASAṬAN (Q. 2:143) 9.3 UNIVERSAL
mainly EXCELLENCE (Q. 3:104, 110), JUSTICE (Q. 4:135;
16:90) and RIGHTFUL BALANCE (Q. 31:19; 28:77; 60:8) Islam is from The Lord of the Universe whose Mercy is
across different colours, race, political orientations and unbridled. Allah SWT, by His overflowing Grace and
nationalities. Mercy, sent the Final Prophet Muḥammad (ṣ), whose
message and being were Mercy to All the Worlds
9.2 HUMANITARIAN (Raḥmatan li’l-‘Ālamῑn) (Q. 21:107). Likewise, IIUM’s
mandate is to reflect the message of Raḥmatan li’l-
The IIUM carries the banner of ISLAM, with “the ‘Ālamῑn, which not only is for all mankind, but goes
worldview, epistemology, religious principles, ethics, beyond humanity, to include flora, fauna, the inanimate
values and norms”. The IIUM strives to propagate better and unseen constituents of the Cosmos.
understanding, appreciation and authentic application
of the message and teachings of the Qur’an and the “Surely this (Qur’an) is sufficient as a reminder for
Sunnah across different ethnic groups, social strata, those devoted to worship. We have sent you not, but
as a mercy for all the Worlds” (Q. 21:106-107).

15 IIUM Policies & Guidelines on Islamisation, 2013: 45.

52

9.4 AL-WASAṬIYYAH: THE THREE PILLARS AS THE QUR’AN EXPLAINS16

The structure of AL-WASAṬIYYAH, which stands on three pillars, Justice (al-‘Adālah), Excellence and Goodness (al-
Khairiyyah) and Rightful Balance (al-Tawāzun, al-I‘tidāl), result from knowledge (‘Ilm), deep faith in Allah SWT (Īmān) and
the ever-presence of God-consciousness (Taqwā) (see Fig. 9.2). The following are the respective verses of the Qur’an
explaining the three pillars above.

• JUSTICE (AL-‘ADĀLAH) • EXCELLENCE and GOODNESS
(AL-KHAIRIYYAH)
“Thus, have We made of you an Ummat justly
balanced (ummatan wasaṭan), that ye might be “You are the best of peoples (khaira ummatin),
witnesses (shuhadā’) over the nations, and the evolved for mankind, enjoining what is right
Messenger a witness over yourselves…” (ta’murūna bi’l-ma‘rūf), forbidding what is wrong
(tanhauna ‘ani’l-munkar), and believing in Allah
(Q. 2:143). …” (Q. 3:110).

“O ye who believe! Stand out firmly for justice, as “Let there arise out of you a band of people inviting
witnesses (shuhadā’) to Allah, even as against to all that is good (al-khair), enjoining what is
yourselves, or your parents, or your kin, and right, and forbidding what is wrong: They are the
whether it be (against) rich or poor: for Allah can ones to attain felicity (al-mufliḥūn)”
best protect both. Follow not the lusts (of your
hearts), lest ye swerve, and if ye distort or decline (Q. 3:104).
to do justice…” (Q. 4:135).

16 See also the contextual definition of “al-wasaṭ” and “awsāṭuhum” as explained in The Need to Understand Al-Wasaṭiyyah as Part of IIUM’s
Mission of Islamisation, CENTRIS, 2013: 7-14.

53

• BALANCE (AL-TAWĀZUN, AL-I‘TIDĀL) walk in insolence through the earth; for Allah loves
not any arrogant boaster” (Q. 31:18).
Avoids the extremes of laxity and excessiveness.
“O ye who believe! make not unlawful the good
“But seek, with the (wealth) which Allah has things which Allah hath made lawful for you, but
bestowed on you, the Home of the Hereafter, nor commit no excess: for Allah loves not those given
forget your portion in this world: but do you good, to excess” (Q. 5:87).
as Allah has been good to you, and do not trans
transgress in the land: for Allah loves not
transgressors” (Q. 3:104).

“And swell not your cheeks (with pride) at men, nor

OTHER IMPORTANT CHARACTERISTICS OF AL-WASAṬIYYAH

There are several other characteristics of al-Wasatiyyah “A strong believer is better and more beloved in the
as described in the Qur’an. Among them are straightness sight of Allah than a weak believer…” (Sahih
(al-Istiqāmah) as contained in (Q. 1:5-7) Muslim, Ḥadῑth: 2664).

“You do we worship, and Your aid we seek. Show us All the above characteristics are founded on one’s strong-
The Straight Way (Al-Ṣirāṭ Al-Mustaqῑm). The way hold of the Qur’an and Prophetic Sunnah. These qualify
of those on whom You hast bestowed Your Grace, one to receive God’s Blessings (Barakah), Pleasure and
those whose (portion) is not wrath, and who go not Acceptance (Riḍwān), Mercy (Raḥmah) and Assistance
astray.” (Q. 1:5-7) for Success (Taufīq), leading to AL-FALĀḤ (holistic
wellbeing and felicity in this life and in the Hereafter).
and strength (al-Quwwah) as explained in the ḥadῑth,

54

EXCELLENCE JUSTICE
and includes
strength, power
GOODNESS and dignity.
necessitate
Amr bi’l-Ma‘rūf RIGHTFUL
BALANCE
and results in
Nahy ‘an moderation,
al-Munkar inter-religious
or the acts tolerance and
of promoting peaceful
co-existence.
good
and
thwarting evil.

Fig. 9.2 The structure of AL-WASAṬIYYAH, with the three pillars: Justice, Excellence and Balance.17

17 Figure reconstructed from The Need to Understand Al-Wasaṭiyyah…, CENTRIS, 2013:24.

55

Faces of IIUM Plate 7. Al-Wasaṭiyyah stands on three pillars, Justice, Excellence, and Rightful Balance resulting from knowledge, deep faith
in Allah SWT and the ever-presence of God-consciousness. At the core of everything is the strong hold on Tawḥīd. Photo from <iium.edu.my>.

56

Comprehensive
Excellence

57

IIUM
Is to realise, the meaning of

Raḥmatan li’l- ‘Ālamīn

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

58

10. Comprehensive Excellence

EXISTENCE Comprehensive Excellence is an outcome of a deep
rooted Tawḥῑdic conscience. TAWḤĪD is the ESSENCE and
Fig. 10.1 Al-Tawḥῑd governing humans’ triad relations. Man and CORE of Islam, which permeates through all levels of
God; man & man; and man and the Cosmos. Cosmic existence, shaping all human functions and
relations. Man is slave-servant (‘abd) of Allah and His
vicegerent (khalῑfah), while the earth is his place of duty
in serving Allah and benefitting others through all his ties
and relations:

• MAN with ALLAH — ḤABL min ALLAH
• MAN with MAN (himself and humanity) — Ḥabl

min al-Nās

• MAN with COSMOS — Ḥabl min al-Kawn

Executed solely with the intention of seeking Allah’s
goodly approval and pleasure (Riḍwān), man’s duties
towards humanity, flora, fauna, inanimate and other
beings constitute as part of his service to Allah
SWT. Then he should exert his UTMOST, to the BEST of
his ability. This is achieved through observing Iḥsān,
Itqān and al-Wasaṭiyyah.The whole endeavour is
motivated by ḤUBB (the highest level of love) for Allah

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and KHASHYAH (the fear of causing His Displeasure). Fig. 10.2 The religion of al-Tawḥῑd is both holistic and
Comprehensive Excellence is achieved through comprehensive. It shapes all human functions and relations, each
observances of al-Iḥsān, al-Itqān and al-Wasaṭiyyah. one affecting another in synergic cohesion.

• IḤSĀN is the highest level of Islamic spiritual Comprehensive excellence starts with individuals whose
ethics, which includes beautification, perfection ‘aqīdah is deeply rooted in Tawḥīd. In the context of the
or excellence in matters of faith, deeds and IIUM, every member of the IIUM community must nurture
actions, from the highest level of sincere this deep rooted ‘aqīdah of Tawḥīd through Islamisation of
religious convictions.

• ITQĀN is the determination of striving for
perfection. It is a criterion for achievement and
excellence, which comes through working hard
with patience and perseverance (ṣabr), and not
giving up. It produces deeds of utmost
commitment, done to excellence, mastery,
proficiency.

• WASAṬIYYAH stands on three main pillars,
namely excellence, justice and rightful balance.

A fundamental premise for comprehensive excellence is
that all the above observances are SOLELY for seeking
ALLAH’S pleasure (Riḍwān), motivated by Ḥubb for Allah
and Khashyah (fear of incurring His wrath).

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the self (IOS). The practices and systems established on- tion, social and community outreach and engagements,
campus, at home, for the Ummah and humanity must be environmental management and activism, etc., are
in coherence with the Sharī’ah, safe-guarding and elevated as ‘ibādāt, executed with high level of Islamic
promoting the five basic objectives: al-Dῑn, al-Nafs, al-‘Aql, akhlāq. In this way the IIUM, her staff, academics, students
al-Nasl and al-Māl. With Iḥsān, Itqān and al-Wasaṭiyyah, and alumni embody Comprehensive Excellence at
knowledge that is put into good action (‘amal ṣāliḥ): physical, intellectual, emotional, spiritual, social,
practices, systems, disciplines, learning, teaching, institutional (administratively and academically, nationally
nurturing, research, consultancies, leadership, administra- and internationally) and civilisational levels.

Faces of IIUM Plate 8 Comprehensive Excellence is an outcome of a deep rooted Tawḥῑdic conscience. The IIUM, her staff, academics,

students and alumni embody Comprehensive Excellence holistically at at ll levels. Photo from <iium.edu.my>.

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“It is not righteousness (al-birr) that you turn your faces towards East or
West; but it is righteousness • to believe in Allah and the Last Day, and the
Angels, and the Book, and the Messengers • to spend of your substance, out
of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for
those who ask, and for the ransom of slaves • to be steadfast in prayer, and
practice regular charity • to fulfil the contracts which ye have made; and • to
be firm and patient, in pain and adversity, and throughout all periods of
panic.

Such are the people of truth, the Allah fearing.”
(Q. 2: 177)

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How to Islamicise?

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Together
We make the world a better place
Forever, Expand the culture of Iqra’

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

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11. How To Islamicise?

11.1 HOW? 11.2 SCOPE and FRAMEWORK18

• Focus on human-being as ‘abd and Khalῑfah of ALLAH, • CONCEPTUALISATION
who, through serving Allah spread Raḥmatan li’l- ● Define concepts
‘Ālamīn, ● Philosophical premises, norms and goals
● Define subject matter and scope
• Fundamental premise - Islamisation begins with the ● Assume / Forecast outcome and impacts.
SELF.
• COMMUNICATION
• Islamisation of Human Knowledge (IOHK) & ● Observe adāb and norms
Integration include REINTERPRETATION and ● Effective dissemination
REORIENTATION of major conceptual, theoretical and ● Raise awareness on implementation
methodological issues. ● Raise quality of community engagement
● Encourage honest and sincere feedbacks.
• Strategies and initiatives on ways in which sciences of
Revealed Knowledge can be made RELEVANT
contemporary context.

• To understand the realities of Muslim societies and
the contemporary world from the WORLDVIEW of
TAWḤĪD, and strategise for the betterment of the
Ummah, humanity and the environment towards
HOLISTIC and COMPREHENSIVE EXCELLENCE.

18 IIUM Policies & Guidelines on Islamisation, 2013: 32-34.

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• IMPLEMENTATION and OPERATIONALISATION 11.3 EXAMPLE WAYS for ISLAMISATION19:
● Set Operational Concepts
● Prepare measures for implementation • Islamise the SELF to live, work and act according to
● Develop performance indicators 7 yearly targets the `Aqīdah, Sharī`ah and Akhlāq of Islam (IOS),
● Develop strategies, plans and monitoring mechanism
for implementation. • Integrate and instil values, norms, ethics,
perspectives and worldview of Islam onto bodies of
• MONITORING and EVALUATION knowledge or practices that are in harmony with
● Mechanism for data collection / evaluation / review Islam (Integration);
● Index for evaluation and review
● Regular, effective reporting on progress • Adaptation of elements of al-ḥikmah (wisdom) from
● Establish the next milestones non-Muslim sources (Integration).
● Time-frame for each stage / target/ goal.
• Learn, appreciate and benefit from turāth (Islamic
civilizational and knowledge legacy) and incorporate
in contemporary knowledge, practices, systems
(Relevantisation);

• Produce textbooks and reference materials in the
different fields in ACCORDANCE with Islamic
worldview (IOHK);

• Identify problems / issues faced by Muslims and
humanity, and OFFER SOLUTIONS harmoniousy with
Islamic (IOHK).

19 IIUM Policies & Guidelines on Islamisation, 2013: 34-35.

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Faces of IIUM Plate 9 One of the objectives of Islamisation is to
spread the Light of Islam so that mercy is proliferated throughout
the worlds. Photo from <iium.edu.my>.

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12. Categorization of Islamisation of Human Knowledge (IOHK)20

The categorization is to • Undertake, do, involve in normal, ordinary quality
• “Assist, facilitate, coordinate and encourage the research, publication, consultancy, public service /
social work in harmony with ISLAMIC WORLDVIEW.
implementation of Islamisation” across all Kulliyyahs,
Centres, Departments, Institutes and Offices of the • Enjoin, encourage / adapt what is excellent,
University. praiseworthy & useful from contemporary knowledge,
• Consider the wide range and varieties of Islamic disciplines/conventional systems after serious,
efforts, with the aim to achieve the “Highest objective analyses & critical examination >>
Necessity” as the top priority. compatible with ISLAMIC WORLDVIEW & with
• To make Islamisation efforts inclusive of the different supporting works of authoritative Muslim scholars.
areas and levels of expertise.
• Improvise / adapt practices, ideas/systems that are
• Accept, appreciate, acknowledge, affirm, promote, acceptable / ompatible with Islam.
support/perpetuate whatever is useful or important
from conventional / secular systems or knowledge >> • Scholarly & objectively describe, explain, analyse
Business as Usual. conventional practices, ideas / systems as they are.

• Undertake, do / involve in research, publication,
consultancy, public service / social work of useful, good
quality / desirable standard.

20 IIUM Policies and Guidelines on Islamisation, 2013: 32-42.

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• Correct, Amend, Weed Out unacceptable aspects of • Refute, Reject, Prohibit, Discourage, Counter /
contemporary knowledge, disciplines, theories / Deconstruct aspects of human knowledge that are
conventional systems after serious, objective OPPOSED to Islamic ‘Aqῑdah, Sharῑ‘ah, Akhlāq.
analyses & critical examination from Islamic Essential due to obligation for amr ma‘ruf nahy
Worldview; with sound proficiency of the munkar.
conventional & the Islamic precepts.
• Defend, Protect / Support Islamic Perspectives,
• Compare / Contrast secular / conventional practices, Systems, Theories, Ideas, Practices against unjust
ideas / systems with the ISLAMIC / ISLAMICISED criticisms, distortions, misrepresentations to discredit
COUNTERPARTS to show the desirability of the latter. IOHK, based on sound knowledge, integrity, expertise
& authority.
• Present, Promote / Articulate human knowledge that
has been constructed upon ISLAMIC WORLDVIEW • Reorient Objectionable / Unacceptable Elements of
(Islamic theology, ontology, cosmology, epistemology, conventional knowledge, practices / systems after
anthropology, axiology & metaphysics). their careful and critical examination.

• Serious Critique, Evaluate aspects of conventional • Synthesise, Harmonise, Enrich the acceptable
knowledge, systems / practices that are contrary to aspects of contemporary knowledge, disciplines,
Islamic ‘Aqῑdah, Sharῑ‘ah, Akhlāq. theories / conventional systems with RELEVANT
Islamic ‘Aqῑdah, Sharῑ‘ah, Akhlāq / Turāth.
• Integrate, Incorporate, Inject where necessary,
Islamic ‘Aqīdah, Sharī‘ah, Akhlāq / Turāth to • Undertake, Do, Involved In very useful, high quality,
acceptable aspects of contemporary knowledge, highly desirable standards of research, publication,
disciplines, theories / conventional systems to be consultancy, public services, social work in harmony
more HOLISTIC. with Islamic Worldview, ‘Aqῑdah, Sharῑ‘ah, Akhlāq.

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= Highly Desirable
& Most Significant

• Discover, revitalize, operationalise the useful aspects Faces of IIUM Plate 10 As inclusive as Islamisation is, one must
of Islamic Civilizational and Knowledge Legacies, progress from basics to the highest, as they are required and
making them relevant and applicable in necessary. Photo from <iium.edu.my>.
contemporary circumstances, including development
& sustainability of environment, society & civilization.

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

• 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.

• Construct, based on ISLAMIC WORLDVIEW, new and
highly significant human knowledge, theories,
practices, systems etc. that push IOHK beyond
secular constructs, with better alternatives.

• Undertake and excelling in outstanding, extremely
useful, high-quality researches, publications,
consultancies, public and social services, which are in
HARMONY with ISLAMIC WORLDVIEW.

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13. A Model of Islamisation In many cases, it becomes necessary to
INTEGRATE, INCORPORATE or INJECT where required,
13.1 INTEGRATION OF KNOWLEDGE Islamic ‘Aqīdah, Sharī‘ah, Akhlāq and/or Islamic
civililsatoinal and knowledge legacies (Turāth) to
From the Tawḥῑdic worldview, there is unity in Truth, acceptable aspects of contemporary knowledge,
unity in Knowledge, and unity in creation. However, disciplines, theories and conventional systems to be
since the Modern Period, religion has been separated more HOLISTIC.
from knowledge, science, the state, politics, economics
etc. Religion has been confined to private personal Fundamentally, situations may demand to
matter, or to irrelevancy. RECONSTRUCT or PROVIDE SIGNIFICANT ALTERNATIVES
to dominant conventional thoughts, systems, practices,
Therefore, there is an urgent need for RE- disciplines, etc., based on the Qur’an and the Sunnah of
INTEGRATION, as one of the agenda of Islamisation. the Prophet (ṣ), the Islamic worldview and benefitting
Integration can be seen as a UNION between Religious from the wealth and wisdom of the rich Islamic
Sciences and Non-Religious Sciences, or a civilisational, intellectual and knowledge legacies.
HARMONIZATION in the educational system of
contemporary Muslims. In the context of Islamisation, there are criteria
from which integration is to be pursued as an organic
It is essential to REORIENT, REPOSITION, whole, and not cut and paste in bits and pieces.
REDEFINE or DISCARD objectionable or unacceptable
elements of conventional knowledge disciplines,
practices and systems after their meticulous and critical
examination, with Tawḥῑdic worldview as the CRITERIA.

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13.2 THE THREE-STEP METHODOLOGY

PREREQUISITE: ISLAMIC WORLDVIEW and MASTERY of the philosophy and founding premises of the conventional or
secular body of knowledge.

THE TREE STEPS ARE (see Fig. 13.1): NOTE: It is IMPROPER, WRONG, and UNACCEPTABLE
for Islamically integrated education systems to:
1. IDENTIFICATION of elements that are incompatible • integrate or accommodate Kufr (rejection of
or injurious to Islam or Tawḥῑdic Worldview.
Tawḥῑd), Shirk (idolatry), Bāṭil (falsehood), Ḥarām
2. HOLISTIC PURIFICATION by correcting, redefining, (prohibited), Munkar (wrong, bad, evil or
redirecting, repositioning or discarding. reprehensible) things, acts or thoughts, Ghurūr
(deceptions, delusions), Atheistic or Agnostic
3. BEAUTIFICATION and ENRICHMENT with relevant elements into the Islamic or Tawḥῑdic body of
Qur’anic concepts / verses, Prophetic traditions, knowledge and wisdom;
Islamic knowledge legacy (turāth). • merely combine Islamic elements into secular or
body of knowledge, systems, practices;
The third step may involve efforts that fall particularly • to take secular or atheistic body of knowledge and
under “RELEVANTISATION” (see Section 14). paste Islamic concepts, verses of the Qur’an or
hadith;
Has this been done or time-tested in the past? • to validate by piece-meal, which is apologetic
CERTAINLY. Earlier Muslims learnt from many different if the secular contains elements which contradict Islamic
sources and processed the information in a very similar teachings or constitute a rejection of the worldview,
fashion—part of Muslims’ legacy. The “Purified and principles, values and norms of Islam.
Islamically Enriched Body of Knowledge” then brought
them into an unparallalled Virtuous Civilisation that
prompted the European Renaissance and Enlightenment.

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