Leading the Way

Leading the Way: Realising the Distinctive International Islamic University 39

The FPK is comprehensive, forward looking, and should
form the guidelines for the education ecosystem. Likewise, the
FPK is a trust that needs to be brought back and made it part and
parcel of the education ecosystem moving forward.
However, the Education Philosophy is not fully
understood and appreciated by the authorities concerned. Instead
of integrity, too much emphasis is placed upon fulfilling targets
measured by certain Key Performance Indicators (KPIs) which
does not sufficiently address emotional and spiritual issues. The
administrators and academics are the role models (khalÊfah)
and hence responsible without anyone supervising them. As a
khalÊfah, they will fulfil the amÉnah entrusted to them. They will
embrace the distinctive vision of the University and represent
or embody that vision in specific practices. In doing so, they
deepen the culture of iqra’ that will keep maintain the University
on course to achieve its mission to educate the nation and serve
the Ummah. Only then we will arrive at raÍmatan lil‘ÉlamÊn as
mercy for humankind to lead the way like crafted in the IIUM
song.
Foremost, the FPK aims at nurturing “balanced and
harmonious” people (insan sejahtera). This is what the term
wasatiyyah, or moderation refers to, which is inherently
embedded in the FPK. The Qur’an (2:143) describes Muslims
as “a community of the middle way (ummatan wasaÏan), so that
[with your lives] you might bear witness to the truth before all
mankind …” Both classical and contemporary Muslim scholars
have defined ummatan wasaÏan, as a community which is justly
balanced. As an Islamic term, wasaÏiyyah is based upon three key
values: (1) ÊmÉn (the belief in the unity and sovereignty of Allah
(swt)), (2) ‘ilm (knowledge which is repeatedly emphasised in the
Qur’an) and (3) taqwÉ (piety, or compliance to divine guidance).
The Qur’an (55: 1–5) teaches Muslims that the natural
order was set in place by Allah (swt), with all life-forms having a
divinely appointed role in submission to His Will. He has created

40 Leading the Way: Realising the Distinctive International Islamic University

everything in balance and harmony and mankind is not to disrupt
this balance (55:7-9). This has resulted in the concept of divinely
ordained “balance” in nature with all things having their place.
The Qur’an teaches that humans were given the
responsibility to act as custodians of creation (25:2). The emphasis
in Islamic teaching is on living in harmony and in “balance” with
creation and with Allah (swt) who is all-encompassing. If these
injunctions were followed and the principles embodied in FPK
were carried out, the campuses would not be facing the problems
they have today of bullying, sexual harassment, corruption, and
ethical malpractices. IIUM should not ignore these injunctions
and rather rigorously examine if the three key attributes of
justice, excellence, and balance/moderation are embedded in the
curriculum, in the pedagogy, and in the educational ecosystem.
The University community should voice out openly if these
elements are not in harmony and balance, and hence are not in
accordance with the Triple I-CE and indeed the FPK.
The type of soul-searching outlined above will also link
the discussion directly to the 17 SDGs. According to Muhammad
Yusuf Khalid et. al (2015), the aspects of maqÉÎid al-sharÊ’ah and
the concept of sustainable development are equally concerned
with the ways to improve the quality of human life without
endangering the welfare of future generations. They argue that
sustainable development agenda is in line with the maqÉÎid al-
sharÊ’ah objectives and should be promoted through education.
The focal point of maqÉÎid al-sharÊ’ah and SDGs is sustainable
and inclusive development. Specifically, maqÉÎid al-sharÊ’ah
aims at promoting the well-being of all mankind which
necessitates safeguarding their faith (din), their human self
(nafs), their intellect (‘aql), their posterity (nasl) and their wealth
(maal). They entail wisdom, mercy, and justice.
Muslims must strive hard to achieve these objectives
through economic growth to meet the basic needs and avoidance
of wasteful expenditure. Safeguarding of intellect necessitates
adherence to relevant Islamic heritage while resisting influences

Leading the Way: Realising the Distinctive International Islamic University 41

from alien sources. For this, the Muslims must pay special
attention to educational attainments, research and critical
evaluations.
The insistence of the maqÉÎid al-sharÊ’ah on the
preservation of progeny aims at ensuring inter-generational
equity in the distribution of wealth and prosperity, conservation
of (natural) resources, and sustenance of the environment.
Moderation and balance in worldly pursuits, as emphasised in
the Qur’an, are intended to support this basic Islamic concept of
sustainable development.
To achieve maqÉÎid al-sharÊ’ah objectives, there must
be a dynamic interaction between socioeconomic processes and
environmental priorities. If Muslim countries could produce even
a replica of such interaction and its benefits, it may be possible
to send a positive message to humanity that such a framework is
essential to produce an equitable economy, a better society and
a world that is worth living for present and future generations.
This, however, has not been the case since not a single Muslim
majority country has implemented maqÉÎid al-sharÊ’ah.
It is the responsibility of IIUM to demonstrate that
maqÉÎid al-sharÊ’ah and sustainable development go hand in
hand. They must redefine Triple I-CE in the light of the FPK,
the maqÉÎid al-sharÊ’ah, and SDGs as well as Education 2030.
This is not meant to deny the relevance of the mission of the
University, but to make the mission more focused and acceptable
to the international community. IIUM must embrace the vision
of Education 2030 as it is in accord with IIUM’s own mission, to
show the world that Islam is part of this vision moving Education
2030 and that IIUM wants to lead the way in this particular
context.
Each kulliyyah of IIUM must choose the elements that
it wants to embark upon based on the FPK, maqÉÎid al-sharÊ’ah
and SDGs. Together, the kulliyyahs will cover the 17 goals and
thus the University will be fully contributing to the SDGs as
conceived by the United Nations in 2016. (See Appendix).

42 Leading the Way: Realising the Distinctive International Islamic University
13.0 Shared Platform: Tier 3 -

Connectivity - The Tetrahedron
Model

For IIUM and other institutions to achieve the desired results, it
is essential to put in extra effort and to take the actions needed
in this direction. One major area in this direction is to deal
with organisational silos which are very real. Organisational
silos describe the isolation that occurs when the kulliyyahs
and departments in the University do not share information or
knowledge with each other. Siloed departments and kulliyyahs
often end up working in isolation from the rest of the kulliyyahs
in the University, leading to a plethora of internal and external
problems for academic staff, administrative staff, the deans and the
directors and the students. At times, the kulliyyahs carry out their
work without regard to how that work impacts other departments
and kulliyyahs. The kulliyyahs are not actually integrated.
Thus, for instance, the Kulliyyah of Education is cut off from
Kulliyyahs of Economics or Architecture and Environmental
Design or Revealed Knowledge and Human Sciences. There is
virtually no communication between the kulliyyahs to discuss
different dimensions, and different ideas that would help produce
the person who is balanced and harmonious. Communication
and transparency between kulliyyahs is non-existent, resulting in
losing sight of the big picture. This does not help the University
achieve “comprehensive excellence”. To be sure, kulliyyahs can
no longer live in a world of silos or isolation because the world
is an integrated world; the global world that needs connectivity
everywhere.
There must, therefore, be a transformation, a fundamental
change in the beliefs of why academics and administrators perform
certain actions. It is a complete change into something with an
improved appearance and usefulness. For this, it is advisable
to adopt the Tetrahedron Model which is about connectivity,

Leading the Way: Realising the Distinctive International Islamic University 43

collaboration and communication. As shown in Figure 12, the
four phases of the Tetrahedron Model are interconnected. It
means that one is free to tap ideas or knowledge and to exchange
them with anybody that one is interested in. This is a natural
process in the domain of knowledge. Spirituality, technology,
sustainability and the rest has to be connected because knowledge
is one and a gift from Allah (swt). The Qur’an and ÍadÊth not
only encourages Muslims but rather made it obligatory for them
to pursue knowledge of all kinds from all possible sources, and
to bring them into a convergence (oneness).
The Tetrahedron Model requires creating four platforms
that are to be shared. The first shared platform is about human
and social transformation. The aim is to engender a world in
which people act out of awareness of their common humanity,
innate potential, and inherent interdependence to also bring
about positive social transformation in all areas of society. Such
future leaders need an education that links the heart and mind;
the two seats of intellect that serve to consolidate, integrate and
converge. It is often forgotten that positive human development
(inner values, integrity, spirituality, consciousness) and
positive social change exist in a self-reinforcing relationship of
interdependence. It is essential to address both to achieve long-
term, sustainable and systems-level of 360 degree change. This is
also the dictate of Islam. All elements that exist in nature and the
universe, like stars, sun, moon, mountain, valleys, streams and
seas, etc., are subservient to all humanity, to help human beings
to change and develop their societies short of the destruction or
waste of its substance. In other words, being sustainable – hence
the second shared platform of sustainability and life sciences.
The field of biomimicry speaks loudly to us about this. Here is
where technology and cyber physical space is at the centre of on-
going societal transformation and will be for decades to come.
The explosive growth of scientific and social data and easy access
to computational resources are transforming the way the people

44 Leading the Way: Realising the Distinctive International Islamic University

work, learn, play, and communicate. There is a need to better
harness technological innovation for sustainable development.
In other words, there is a need to study factors that facilitate the
mobilisation of technology for sustainable development.




























Figure 12: The Tetrahedron Model

The last but not the least shared platform is about
spirituality and post-material studies. This aspect has been
lost in most of the universities, especially in the West. Harry
Lewis titled his book Excellence without a Soul: How a great
university forgot education (2006) arguing that the general
education curriculum has evolved to a virtual “cafeteria model”,
devoid of any intellectual integrity, character and morality. Many
well-known scholars now advocate what is known as the post-
material world and post-material studies including post-material
science. The phenomenon of the corruption of education is not
confined to famous universities in the West but has spread to
Asian countries in their rush to play catch-up. (Caryl, Christian,
2019).

Leading the Way: Realising the Distinctive International Islamic University 45

It is only proper and commendable that Muslim scholars
and communities give more urgent and serious attention to the
Qur’an’s paradigm of true human development and of integrated
knowledge. The IIUM must be in the forefront of declaring itself
to be the University with the soul, a university that emphasises
knowledge, skills and expertise without marginalising the
spiritual and moral development of the young adults. Every
kulliyyah must subscribe to these platforms apart from its
domain platform. Once these shared platforms are subscribed,
then a shared platform can be formed that moves a new discipline
forward pushing the boundaries of knowledge and exploring the
new world in the context of moving forward and leading the way.
For this, there is a need for joint appointees and close long-term
collaboration. The idea is basically to humanise education. The
philosophy of education is not limited to read, write and count
but also to nurture people who are harmonious and balanced for
the mercy of humankind. The idea is to humanise education and
nurture Insan Sejahtera (see Figure 13).

























Figure 13: Towards Humanising Education and the nurturing
of Insan Sejahtera

46 Leading the Way: Realising the Distinctive International Islamic University

In short, every kulliyyah in IIUM is currently on a separate
sort of journey with a separate idea of what the University is all
about. Consequently, there is hardly any interaction among the
members of the University. Occasionally, two or three kulliyyahs
may join to do something, but still they remain separated. What is
needed is to share the platform, to break down all the boundaries
and all mind sets, so that the kulliyahs can work as one. They must
unite and conceive of themselves not as separate units but a part
of a collective unit. The Tetrahedron Model should be actualised
not simply in terms of structures but, more importantly, in terms
of people working together for a higher common purpose. So,
academics should not just be working among academics but
working together with administrators, students, and the people
around them and benefitting from their expertise. The entire
community must behave as one unit not merely in terms of
knowledge but also in terms of the community.

14.0 Shared Platform :Tier 2 -MaqÉÎid
Al-SharÊ’ah


The second platform is to understand maqÉÎid al-sharÊ’ah, or
the goals and objectives of Islamic law, and its contribution to
the understanding of balance and harmony, sustainability and the
like, and the role of the University community in realising these
goals. MaqÉÎid al-sharÊ’ah is predicated on the benefits of both
the individual and the community, and are designed to protect
these benefits and facilitate improvement and perfection of the
conditions of human life on Earth. It seeks to establish justice,
eliminate prejudice, and alleviate hardship, and seek to promote
cooperation and mutual support within the family and the society
at large.

Leading the Way: Realising the Distinctive International Islamic University 47






























Figure 14: Evolution of Shared Platforms


As stated previously, maqÉÎid al-sharÊ’ah is composed
of five foundational goals of the preservation of religion (din),
life (nafs), lineage (nasl), intellect (‘aql) and wealth (maal).
These goals have often been looked upon as linear. These may
as well be looked upon as something circular as long as all five
dimensions are covered. They may begin at any point but we will
arrive full circle at the same point in meeting all of the goals.
Thus, it may begin with wealth which contributes to life which,
in turn, contributes to progeny and religion which will create
more wealth, and so on.
Likewise, the concept of maqÉÎid al-sharÊ’ah is
connected to another tier of the sustainable development that
also talks about five elements but uses different terminologies
(See Figure 14). Instead of life, they talk about peace. Life
under maqÉÎid al-sharÊ’ah must be peaceful, not aggressive

48 Leading the Way: Realising the Distinctive International Islamic University

or vengeful. This is what Islam loudly proclaims. Intellect in
maqÉÎid al-sharÊ’ah has been associated with people who are
concerned with ideas making things possible to get this peaceful
and harmonious life. Progeny is related to the future of the planet
which must be safe and peaceful for new generations to enjoy.
Wealth leads to prosperity and includes all the natural resources to
be preserved and conserved and equally distributed, eliminating
the gap between the rich and the poor, the haves and the haves
not. In order to achieve all these goals, there is a need for faith
(the arrival of knowledge that needs no proof).
SDG 17 emphasises partnership through inter-faith
dialogues. In this way, it is possible to create another dimension
using maqÉÎid al-sharÊ’ah into a kind of a spiral movement
(a quintuple helix) moving forward and relating it to higher goals
of internationalisation, integration and Islamisation.

15.0 Shared Platform :Tier 1 - Triple
I-CE


Fundamental to the above is a third platform known to all the
members of the IIUM community, namely, “comprehensive
excellence”. This concept of comprehensive excellence needs
to be defined conceptually and operationally to be of use.
According to many, it is difficult enough to achieve excellence
let alone IIUM’s idea of comprehensive excellence. What then
is comprehensive excellence? Is it possible to achieve it? If
excellence is difficult enough, then comprehensive excellence
may be a mere dream. But, IIUM is fully committed to this
and hence it should be properly defined. The simplest way to
define this concept is “to come together”, and “to be united”. It
is difficult to be comprehensive if organisational silos prevail
in the University. The term comprehensive in this context
means to be united and to converge. To be comprehensive, the
kulliyyahs must move together in their pursuit of the Triple III
- Internationalisation, Integration, and Islamisation. To achieve
comprehensive excellence, the kulliyyahs must be truly and

Leading the Way: Realising the Distinctive International Islamic University 49

fully integrated in an international world based upon Islamic
world view (Figure 15). Comprehensive excellence results from
the outcomes of the activities involving every member of the
University community to better integrate, to internationalise, and
to Islamise.
























Figure 15: A truly and fully integrated IIUM based upon tawÍÊd


























Figure 16: Integrating Internationalisation, Islamisation and
Integration into Comprehensive Excellence

50 Leading the Way: Realising the Distinctive International Islamic University

Thus, the University community must start implementing
integration by breaking down the walls of separation as far as
education is concerned, and be trans-disciplinary (Figure 16).
Of importance to note is that trans-disciplinarity belongs to the
very nature of knowledge in their diverse manifestations and any
disregard for this idea would mean a distortion of knowledge. True
knowledge stems from the exchange of divergent ideas of diverse
individuals, and from the mutual recognition and enrichment
of individuals. They must be taking part in the convergence of
knowledge. They must search out and disseminate knowledge
to all. They must cultivate the habit of reading and reflecting on
it. It hardly requires emphasising the first Qur’anic revelation, a
direct call to read, “to recite or read in the name of Your Lord who
has created” (96:1). It commands believers to acquire knowledge
and to disseminate knowledge to all so that knowledge becomes
trans-disciplinary, and eventually “one.”
The University community must establish the culture
of iqra’. This reading (and reflecting) culture would lead to
a deeper understanding of the world which is definitely not
isolated. This understanding would motivate the community
to break down all barriers (that are absent in the meaning of
ummah) and appreciate the diversity of beauty inherent in the
types of knowledge one is not accustomed to. They will not be
limited by formal structures and will create connections among
people across organisational and geographic boundaries. This
will open up the Garden of Knowledge and Virtue indicating that
knowledge not be confined to libraries for this is insufficient for
human development. Knowledge is simply everywhere. Here
again lifewide learning (like STREAM, see page 32) is relevant
to provide for the diversity of knowledge that is continous,
holistic and integrated.

Leading the Way: Realising the Distinctive International Islamic University 51



























Figure 17: Evolution towards Trans-disciplinarity and the
Convergence of Knowledge


In summary, integration includes the following elements:
inter- or trans-disciplinarity; convergence of knowledge; the
culture of iqra’ or reading-reflecting; collapsing of man-made
barriers/walls; and the nurturing of Garden of Knowledge and
Virtue (Figure 17).
Internationalisation in the context of the University is
about physical mobility across countries (students, academic
staff, administrative staff), and worldwide knowledge transfer.
Islam has a lot to do with mobility as exemplified in the hijrah of
Prophet Muhammad (saw) and his companions. The hijrah event
is featured prominently in the Qur’an and the teachings of the
Prophet (saw). It was a test of their devotion to Islam, indicating
a willingness to endure all sufferings, sacrifices, extreme
challenges and hardships for the sake of protecting one’s life and
faith (Qur’an 3:195; 4:100). Those who took part in the hijrah
displayed a system of brotherhood and equality and marked the
liberation of humanity from racism, inequality and injustice in a

52 Leading the Way: Realising the Distinctive International Islamic University

global scale. The Islamic dimensions of internationalisation also
aim at applying these lofty principles of sacrifice, sharing and
caring, as well as fellowship. These are the dimensions that are
often neglected today’s context that must be revisited.
In most universities “internationalisation” is
predominantly conceived in financial terms. International
students are said to be more lucrative to a university than local
students, and university profit margins increase in proportion to
the increased ratio of international to local students enrolled. But
to view internationalisation from merely an economic point of
view is to cheapen the quality of higher education.
In IIUM, internationalisation is about a great deal more
than just profit margins. Internationalisation is about realising
the message of raÍmatan lil’ÉlamÊn, blessings for the whole
world. Islam teaches brotherhood, peace and harmonious
relationships among all mankind. The Prophet (saw) was sent
“but as a mercy to mankind” (Qur’an, 21:107). Realising this
requires maintaining a perfect balance not only in the social and
economic order and ecosystem, but also with nature to preserve
and safeguard its sustainability. It requires compassion and
providing equal opportunity to all so that they can reach their
greatest potential.
An important means is to achieve raÍmatan lil’ÉlamÊn is
to establish waqf institutions. As exemplified by the University
of Al-Qurawiyyin in Fez, Morocco and the Al-Azhar University
in Egypt and many others, waqf provides vital financial support
for the development of educational institutions. A significant
number of waqf and endowment-based universities have
successfully maintained academic and professional programmes
and activities.
Internationalisation is therefore an ethical imperative
and a means to resist the forces that oppose assimilation of
people of different backgrounds. It is a necessary means of
self-transformation. Contact with international students and

Leading the Way: Realising the Distinctive International Islamic University 53

staff enables people to see the world from a different angle
which allows them to learn about new cultures and countries.
Internationalisation is the process through which people
contribute to the world, while also being shaped by it. This is a
process through which all involved are transformed, and begin
to think differently about their own traditions and rejuvenate
the Ummah and build a civilisation anew. In this way, IIUM
can move beyond being a university and transform to become a
benchmark for others to follow.
In short, internationalisation entails inculcating the
culture of hijrah, practising the spirit of raÍmatan lil’ÉlamÊn,
having civilisational aspirations, becoming the benchmark for
others to follow and moving beyond being a university into the
realm of being the Garden of Knowledge and Virtue.
The third concept is Islamisation which is defined
as reforming the existing knowledge in accordance with the
worldview of Islam. In addition to knowledge, Islamisation of
the self and of the environment deserves equal recognition from
the IIUM community. Islamisation requires of faculties and
staff to be committed to the pursuit of excellence in learning,
teaching, creativity, and research, as well as daily living. They
have a shared obligation to promote honesty and the related
principles of respect and responsibility among all members of
the academic community. They must promote and exhibit high
standards of academic conduct. They must act with truthfulness
and sincerity in carrying out all aspects of their individual and
collaborative work, maintaining ownership over their work
and acknowledging their debt to the work of others. They must
create a sustainable ecosystem that maximises and models
environmental design and efficiency. The Campus must adhere
to general sanitary and hygienic standards and provide sanitary
facilities like latrines, refuse management systems, and food
safety in food establishments. It earnestly starts with the 10
principles for immediate change as listed in Table 3.

54 Leading the Way: Realising the Distinctive International Islamic University

Islamisation requires that the IIUM community not only
believes in Islam but behaves like true Muslims executing all their
activities on time. Punctuality and accountability drive a person
to do the right thing at right time without any excuse. Everyone
in the IIUM community must respect and understand the value
of time. This is an amÉnah (trust) bestowed upon the believers
by God and this is the only way to fulfil the responsibility of
being khalÊfah of Allah on earth. The responsibility of amÉnah
and khalÊfah necessitate generating new knowledge and new
solutions that involve both the University and the surrounding
community.
Critical to this process is the relationship between the
two entities. In this collaboration, both the University and the
community work together to co-create knowledge, in a reciprocal
relationship, beneficial for both. The IIUM community must step
beyond their classrooms and connect to the opportunities that
the surrounding community provides to solve their problems
and to learn from the experiences gained in the process. Again,
they must carry out these activities on time. Failure to value time
makes a mockery of the whole idea of balance and harmony.
Thus, Islamisation refers not only to knowledge but also
to the individual and the environment. Its most visible aspects are
actions of the members of the community, the role of amÉnah,
khalÊfah, reciprocity and balance and harmony.
The discussion on Triple I-CE is directly related to the
national philosophy of education (FPK) and to the four pillars
of learning set out in a report for UNESCO by the International
Commission on Education for the 21st Century in 1996.The
Commission felt that education throughout life is based on four
pillars: Learning to know, learning to do, learning to live together,
and learning to be. Learning to know helps with the information
needed to work in a globalised information society and knowledge
economy. Literacy, numeracy and critical thinking are included
in this category. Learning to do refers to acquiring occupational

Leading the Way: Realising the Distinctive International Islamic University 55

skills and competence such as computer training, managerial
training and apprenticeships. Learning to live together involves
the development of social skills and values such as respect and
concern for others and appreciation of the diversity of the world
and interdependence. It is a dynamic process through which
shared values are internalised and practised. Learning to be
involves activities that foster personal development (body, mind,
and spirit) to act with creativity, judgement and responsibility.
Formal education systems, including IIUM, tend to
emphasise the learning to know and learning to do, to the
detriment of other skills that are essential to sustaining human
development. There has not been much emphasis on learning
to be and hence most people are ill-prepared to live together.
Teachers in higher education simply stop at presenting ready-
made information which becomes obsolete over time. Most of the
teachers do not master their language of instruction, as expected
from the representatives of higher educational institutions.
Most of the international students and staff in IIUM
shy away from learning the language of the host country and
respecting the culture of the people they live in. They are unable to
communicate in their host country. They tend to be more passive
and engage in communication with people of their own country
and culture. They do not try to acclimatise to a new culture and
feel uneasy when they interact with the host nationals. Healthy
relationships and trust require open communication and respect
for values, expectations and goals.
There is, therefore, a need to put an equal emphasis on
learning to live together and learning to be. It is essential for
sustainable education to be linked with transformative learning
through the organising principle of UNESCO’s four pillars which
not only integrate disciplines, but also intellect, emotions and the
body. Learning to know is about using the head that is to engage
the cognitive domain through academic study, inquiry and
understanding of ecological and sustainability concepts. While,

56 Leading the Way: Realising the Distinctive International Islamic University

learning to do is about using hands that refer to the enactment of
the psychomotor domain for learning practical skill development
and physical work such as building, plating, etc., learning to be
is about using qalb, the heart. That refers to enablement of the
affective domain in forming values and attitudes that are translated
into behaviours. It is about attitudes and understandings. Learning
to live together refers to developing an understanding of others
through dialogue leading to empathy, respect, and appreciation.
Yet, understanding others requires knowing oneself, recognising
growing interdependence, about experiencing shared purposes,
and about implementing common projects and a joint future.
The head, the hand, and the heart must integrate to materialise
learning to live together. This makes a person human and this is
the meaning of “humanising education” with emphasis upon the
attitude, the values, and the like. This type of education produces
what UNESCO terms the “complete person” which in other
context is known as a “balanced and harmonious” person. In the
context of FPK, this is termed “kesejahteraan diri” which has to
take into consideration the five goals of the maqÉÎid al-sharÊ’ah
IIUM has to take this type of education seriously
in order to realise its goals and objectives. This is the trust
(amÉnah) bestowed upon IIUM to disseminate the Islamic way
of life. IIUM has to take this amÉnah seriously and connect it to
sustainability and the 17 SDGs. The kulliyyahs of IIUM must
impart this education to all new generations of students.

16.0 Responsible Research and
Engagement

To achieve the desired outcomes and promote harmonious,
balanced and sustainable development, the University
community has to be deeply engaged in responsible research.
This is not simply conducting research that answers questions
and solves problems but responsible research that is in line with

Leading the Way: Realising the Distinctive International Islamic University 57

the ethical values and needs of society. The research must be
ethical, sustainable and socially beneficial. Ethical norms in
research promote a variety of moral and social values, such as
social responsibility, human rights, and public health and safety.
It would not condone such unethical practices as plagiarism
or summarising and paraphrasing someone else’s research or
claiming to be a co-author of research which has been carried
out by a postgraduate student or a subordinate. These practices
are condemned worldwide yet they happen. IIUM must take
effective measures to stop all such practices. Ethical lapses in
research will adversely affect the principle of Islamisation and
would definitely make it more difficult for the University to be
integrated at the international level. A university of the stature
of IIUM needs to be very mindful of what quality is about in
terms of accuracy and other matters in the context of ethics
and knowledge promotion. Therefore, the research should be
morally grounded and acceptable to society at large. Honesty,
accountability, fairness and good stewardship should be core
principles of responsible research and innovation (RRI), as well
as community engagement (see Figure 18).






















Figure 18: Responsible Research and Innovation

58 Leading the Way: Realising the Distinctive International Islamic University

Responsible research requires involving the community
and public at large in the processes of research to ensure that
the results match the values, needs, and expectations of society.
The research must aim at engaging the public and responsible
institutions to discuss the ways to contribute to solve existing
problems and to create a safe and secure environment for future
generations. It must contribute to generating better solutions
for societal challenges, in areas such as health, sustainable
agriculture and forestry, transport, resource efficiency and raw
materials.
In the case of IIUM, the community must engage the
people living in Kampung Sungai Pusu and the Orang Asli
settlement. To be engaged, the University community should
shun the culture of arrogance because of their degrees and their
status in the University. Like the unlettered but experienced
people in the villages, the researchers have to be human, humble
and compassionate and carry out research for their development
in all respects. The researchers should be concerned about the
effects of urbanisation which are gradually dismantling the
village culture as is the case of such villages as Abdullah Hukum
and Kampung Kerinchi. Likewise, researchers should try to save
Kampung Baharu from losing its Malay heritage and Islamic
identity. These are the responsibilities of IIUM researchers which
they cannot abandon under any pretext.
Every kulliyyah should have a programme to help the
Kampung Sungai Pusu and Orang Asli develop further. They
must strive for honesty in all communications, avoid bias in their
research, share results, tools and resources and promote their
welfare. Thus, the research embarked upon must engage the public
and seek to improve the social, structural and environmental
qualities of the place they live in. Herein, researchers should
engage the public to ensure that all points of view are taken into
consideration.
The researchers must consider the immediate impact
of their work, but must also reflect on the kind of future they

Leading the Way: Realising the Distinctive International Islamic University 59

are trying to build. This means making the process of research
transparent and opens to all actors. This is often termed open
access which refers to free, unrestricted online access to research
outputs such as journal articles and books. This encourages all
actors and the public to engage with, discuss and scrutinise the
research. Researchers must respond to the views expressed by
the public and carry out the needed corrections. To this end,
researchers may publish their research via the open access
route on a publisher’s platform or archive a version of their
manuscript in an open access repository. Additionally, articles
may be published or printed in newspapers rather than peer-
reviewed indexed journals. This will ensure the public at large
has a better opportunity to be exposed to IIUM research findings
as newspaper articles attract the attention of hundreds and even
thousands of readers.

17.0 Concluding Thoughts


The International Islamic University Malaysia, since its
inception, has aimed at becoming the best International Islamic
university creating its own benchmarks to lead the way. The
University community is passionate about it and has advocated
certain changes in the knowledge behaviour and on the kind of
structures within University. The University aims at effecting
change in the institutional culture. The University must change
and take the lead with courage and determination. It must chart its
own course, define its own aspirations and create its benchmarks
which others may follow.
The university community must take amÉnah seriously,
be punctual in the broadest sense of the word, act collaboratively
as a team and display courage with honesty and sincerity. Overall,
it is time to change the way the IIUM community thinks about
and embraces a broad range of issues to address the challenges
of the 21st century and beyond within an Islamic framework.
The kulliyyahs and departments can no longer be in silo,
functioning in isolation. They must implement the shared

60 Leading the Way: Realising the Distinctive International Islamic University

platform which is an efficient model of sharing of capacity and
nurturing of emerging leaders which allows innovative projects
to achieve extraordinary impacts in communities surrounding
IIUM. The shared platform is not simply in terms of overlapping
of the kulliyyahs but must be taken further to achieve the greater
goal of pushing knowledge frontiers in the context of United
Nations’ SDGs alongside the FPK, the maqÉÎid al-sharÊ’ah
as well as Triple I-CE. Collectively, the relevance must be
demonstrated globally, to be larger than the sum of the parts.
The University can achieve this through the various
flagship projects submitted and recognised by IIUM. This
entails along the way the restructuring of some of the existing
mechanisms so that structures will follow the strategy. In this
case, we have not only reworked two major structures, namely
the Office of Research and Innovation to be restructured as the
Office of Responsible Research and Innovation under a Deputy
Rector (ODRRRI), but also the Office of Student Development
and Community Engagement will be placed under another
Deputy Rector (ODRSDCE), previously in-charge of Students
Affairs and Alumni. Other major structural changes are as shown
in Figure 19.
The University must also take these seriously not simply
in word, but in action. The university community must understand
maqÉÎid al-sharÊ’ah and its contribution to the understanding of
balance and harmony that coincides well with that of SDGs and
FPK making the role of the University community more defined
in realising the overall mission. All these must be understood
within the framework of “comprehensive excellence” as
discussed above. The University will also be fully geared toward
the vision of Education 2030, not forgetting the equal emphasis
on the four pillars of learning: to know, to do, to be, and to live
together.

Leading the Way: Realising the Distinctive International Islamic University 61

























Figure 19: Examples of “Structure follows Strategy”

The changes, once implemented, will be institutionalised
in their own Garden of Knowledge and Virtue. IIUM will then be
like “the good tree” which is firmly rooted in tawÍÊd (oneness)
based on the FPK and maqÉÎid al-sharÊ’ah. The tree, in the
words of the Qur’an (14: 24-26), will have its root “firmly fixed
and its branches high in the sky. It produces its fruit all the time,
by permission of its Lord”. Indeed, the fruits IIUM produces
will be in the form of balanced graduates, staff, and community,
responsible research and innovation, global relevance, and
community engagement focusing on improving well-being
and co-creating values for those living in the surrounding
community. This is the amÉnah bestowed upon the University
community who are expected to be the khalÊfah leading the way
and becoming a mercy to humankind, raÍmatan lil‘ÉlamÊn.
Thus, IIUM must ensure that the heart, the brain, and
hand change at the same time in tandem, in convergence, in
congruence with what this University was established to be. The
University will draw its courage for change from the 10 virtues

62 Leading the Way: Realising the Distinctive International Islamic University

that mentioned herein, with honesty and sincerity at their core.
Only then, the University can be assured to LEAD THE WAY
as a distinct Islamic university, internationally, insha Allah (God
willing).

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Dzulkifli Abdul Razak (2017). Nurturing a Balanced Person:
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INDEX



1MDB 9 E
14th General Elections 9
education 2, 5, 10, 14, 20, 22,
A 26, 29-31, 33, 35, 37-40,
43-45, 50, 52, 54-56, 63
Academic autonomy 15 Education 4.0 20
addiction 24, 63 Education 2030 20, 31, 34, 36,
amÉnah 15, 27, 39, 54, 56, 59, 41, 60
61 Education for Sustainable
Anthropocene Age 23 Development (ESD) 38
‘aql 40, 47 ESD 31, 36, 38
August 31, 1957 8 Evolution of Shared Platforms
AUKU 1971 12
47
B
F
Barisan Nasional 8 Falsafah Pendidikan
benchmark 6, 18-19, 25-26, 53 Kebangsaan 37
Blue Ocean Strategy 19
FELDA 9
C Financial autonomy 15
FPK 34-35, 37-41, 54, 56, 60-61
campus 7, 10-11, 16-17 Framework for Change 17, 18
culture 17 The Transformation Plan 17
change 2, 5-14, 17, 23, 25-26, Preparedness for Change 18
29, 42-43, 53, 59, 61
collaboration 2, 28, 36, 43, 45, G
54 Garden of Knowledge and Virtue
Companies Act 1965 12 2-4, 18-19, 50-51, 53, 61
convergence of knowledge 50, goal-oriented 29
51 goals 10, 17, 29, 31-32, 37, 41,
courage 13, 28, 59, 61 46-48, 55-56

D good man 2
Goods and Services Tax 9
din 40, 47 grand challenges 21
distortion of knowledge 50
H
hijrah 51, 53

66 Index

I the formation 8
maqÉÎid al-sharÊ’ah 38, 40-41,
IIUM 1-6, 12, 14, 16, 18-21, 23- 46, 47-48, 56, 60-61
29, 31, 33, 35-42, 45-46, May 13, 1969 9
48-49, 52-61, 63 mizÉn 23
autonomous university 14 morally excellent person 3
benchmark 18
unique feature 19 N
IIUM community 3, 18, 21, 26-
29, 48, 53-54, 59 nafs 3, 40, 47
mind-sets 26 nasl 40, 47
‘ilm 39 National of Philosophy
Insan Sejahtera 35, 39, 45 Education 34
International Islamic University see also FPK
Malaysia 1, 59, 63 National Operations Council 8
Vision 1 O
Internet Addiction 24
intoxicating substance 4 Orang Asli 37, 58
invasion of technology 24 Organisational autonomy 15
iqra’ 18, 39, 50, 51 Organisation of Islamic
culture 18 Cooperation 12
Islamophobia Industry 37, 63 P
Ivory Towers 1
primordial intelligence 22
Principles for Immediate Change
K
27
kesejateraan diri 34, 35, 56 psychiatric disorders 22
Key Performance Indicators 39 Punctuality 27-28, 54
khalÊfah 39, 54, 61
Q
L
quintuple helix 48
leading the way 5, 45, 61, flap R
loneliness 22-23, 25
raÍmatan lil‘ÉlamÊn 5, 39, 61
M
context of 5
maal 40, 47 RCE 30-31, 36
Mahathir Mohamad 12 Regional Centres of Expertise
Malaysia 1-2, 4, 5, 8, 11-12, 14, 29-30
21, 24, 30-31, 34-35, 59,
63, 64

Index 67

S UN Human Rights Standards 12
United Nations Commission on
SDG 33, 48 Sustainable Development
SDGs 31-32, 34, 40-41, 56, 60, 30
62
university 1-2, 6-7, 11-12, 14-17,
19, 24, 26, 29, 31, 36-37,
secular 2-3 44-45, 52-53, 57, 59-60,
knowledge 3 62-63
singularity 22 Autonomy and performance 16
smoke-free environment policy 4 University and University
Sophia 22 College Act 12
STREAM 32, 50 University of Al-Qarawiyyin 1,
Sungai Pusu 37, 58, 69 16, 52
Sustainable Development 20, University strategic intent 18
29-30, 32, 33, 35, 38, 62,
63 V
Sustainable Development Goals
20, 30, 32 virtual friends 22
virtue 3, 26-28
T Vision 2020 20-21, 63
Tetrahedron Model vii, 42-44, W
46
The World We Want 20 wasatiyyah 39
Triple I-CE 2, 35, 36, 40-41, 48, waqf 52
54, 60 Western civilisation 23
Tun Abdul Razak Hussein 8 World Economic Forum 14
Tunku Abdul Rahman 8
U
ummatan wasaÏan 39
UNESCO 1, 16, 20, 54-56, 62



PROJECT OUTCOME/ IMPACT (SMART indicators) i. Clean at least 1 pond and stock it with fish which will improve the biodiversity and sanitation. This is in line with SDG (6) and MAS (2) ii. Planting trees at the riparian zones to maintain ecological integrity iii. Strategic partnersh












INTERNAL i. Daya Bersih ii. Development Division iii. Kulliyyah, iv. Mahallah (BILAL) v. STADD, Student societies (ECO CLUB)

COLLABORATOR EXTERNAL (DD)





APPENDIX IIUM Flagships as of March 19, 2019 i. JPS ii. LUAS iii. IHL iv. ASPEC Sdn Bhd v. Sungai Pusu communities vi. Orang Asli








SHARED PLATFORM SDG & TARGET 6. Clean water & sanitation 6.3: Improve water quality - 6.3.2: Good ambient water quality 6.6 : Protect and restore water-related ecosystems - 6.6.1: Change in the extent of water- related ecosystems over time 6.b : Support and strengthen the partici








MODEL S&LS
TH

PROJECT NAME [COMMUNITY, LOCATION] 1. IIUM River of Life (ROL)




KULLIYYAH KOE

70 Appendix


PROJECT OUTCOME/ IMPACT (SMART indicators) i. Switching the entire internal combustion engine (ICE) powered buses to electric buses • IIUM Campus would result in an annual reduction of 10.6 metric tons of carbon dioxide emissions. • Nationwide would result in an annual reduction of 5












INTERNAL i. Transportation Unit ii. Dev Div

COLLABORATOR iii. KAED




EXTERNAL i. Autokeen Sdn Bhd ii. Unitrack Malaysia Sdn Bhd









SHARED PLATFORM SDG & TARGET 9. Industry, Innovation & Infrastructure, -9.1. Develop quality and sustainable transportation, to support economic development and human well-being -9.2. Promote inclusive and sustainable industrialization -9.3. Significantly raise industry’s share of emplo








MODEL
TH

PROJECT NAME [COMMUNITY, LOCATION] 2. Prototyping an electric coaster towards the environmental sustainability of the IIUM community




KULLIYYAH KOE

Appendix 71


PROJECT OUTCOME/ IMPACT (SMART indicators) i. 20 Mosques and 20 Surau in Gombak have been engaged to indicate the need for contents to be included in Module of Mosque Study Curriculum ii. Publication of 1 set of Module of Mosque Study Curriculum to be submitted to OBD Gombak iii. Increased












INTERNAL

COLLABORATOR i. KOED ii. AIKOL




EXTERNAL i. Orang Besar Daerah (OBD) Gombak ii. Selangor Islamic Religious Council (MAIS) iii. Selangor Islamic Religious Department (JAIS) iv. Gombak Islamic Religious Department (PAID)









SHARED PLATFORM SDG & TARGET 4.1 ensure that all girls and boys complete free, equitable, and quality primary and secondary education leading to relevant and effective learning outcomes. 4.7 ensure that all learners acquire the knowledge and skills needed to promote sustainable development th








MODEL H&ST S&PM
TH

PROJECT NAME [COMMUNITY, LOCATION] 1. Developing Mosque Study Curriculum




KULLIYYAH KIRKHS

72 Appendix


PROJECT OUTCOME/ IMPACT (SMART indicators) i. STOP: Low score in stress- vulnerability index after attending STOP ii. MYMC: High score in marriage happiness index iii. SWC: High score in Social Well Being index












INTERNAL i. PSYCSTA ii. IIUM Counselling Department iii. STADD iv. IIUM FM v. IIUM Today vi. IIUM Health Centre

COLLABORATOR




EXTERNAL i. Sekolah Menengah Islam Al-Amin Gombak ii. Gombak Religious Department, Selangor iii. LPPKN iv. Masjid Zakaria v. Kampung Gombak Utara vi. Yayasan Bank Rakyat vii. MPPK Gombak Utara viii. MPS ix. AADK x. Pejabat Daerah Gombak xi. PPD Gombak xii. Jabatan Kebajikan









SHARED PLATFORM SDG & TARGET STOP- SDG 3 Good Health and Well- being. The project is expected to help secondary school children to practice healthy lifestyles. MYMC 4.7 ensure that all learners acquire the knowledge and skills needed to promote sustainable development, including, among other








MODEL H&ST S&PM
TH

PROJECT NAME [COMMUNITY, LOCATION] 2. Empowering Youth (a) STOP (Stress prevention programme) (b) MYMC (Mawaddah for young married couple) (c)SWC (Social wellness campaign) (Submit: 15/3/19)




KULLIYYAH KIRKHS

Appendix 73


PROJECT OUTCOME/ IMPACT (SMART indicators) 1. All graduates of Malaysian IPTAs will have their certificates embedded in a Blockchain approved by MOE 2. All the embedded certificates can be authenticated globally via a QR code 3. Set up a Consortium of IPTAs on Blockchain technology, headed












INTERNAL 1. AMAD (Students 2. CPS (Post-graduate students record) 3. ITD (secure hosting of the Blockchain server) 4. IAT Sdn Bhd (subsidiary IIUM

COLLABORATOR Record) Holdings)




EXTERNAL 1. Luxtag Cyberjaya 2. NEM Foundation Malaysia 3. MOE, Putrajaya 4. All IPTAs 5. All Politeknik & Kolehj Komuniti 6. Lembaga & Majlis Peperiksaan Malaysia 7. Selected IPTSs.









SHARED PLATFORM SDG & TARGET 9. Resilient Infrastructure, inclusive & sustainable industrialization & innovation 9.1 Develop quality, reliable, sustainable and resilient infrastructure, to support economic development and human well- beinger quality








MODEL S&LS
TH H&ST

PROJECT NAME [COMMUNITY, LOCATION] 1. eScroll System




KULLIYYAH KICT

74 Appendix


PROJECT OUTCOME/ IMPACT (SMART indicators) i. Improvement in ICT literacy by 5% through Community Engagement by the year 2020 ii. Cyber Security Professional as a preferred career choice with 100 school leavers indicating this by the year 2020 iii. KICT as a preferred choice for tertiary e












INTERNAL iii. ODRRRI vi. STADD, Student IIUMMC / HWC, STADD, CITRA

COLLABORATOR i. KoED ii. ITD societies




EXTERNAL ii. Cyber Security Malaysia Ministry of Tourism, Arts and Culture Malaysia, Malaysia Timber Industry Board, Jabatan Warisan Negara, Jabatan Kemajuan Hal Orang Asli, Local Authorities (DBKL/ MPS, Institut Kraftangan Negara, Local Expertise (Surrounding villages includin

i. JKOA iii. PPD Gombak vi. BSN v. Sungai Pusu communities vi. MKN Pejabat Penghulu






SHARED PLATFORM SDG & TARGET 4.7 By 2030, ensure that all learners acquire the knowledge and skills needed to promote sustainable development, including, among others, through education for sustainable development and sustainable lifestyles, human rights, gender equality, promotion of a cultu








MODEL T&CP H&ST S&LS
TH H&ST

PROJECT NAME [COMMUNITY, LOCATION] 2. Sibersejahtera IIUM Mini Heritage Cultural Village 1. heritage & sustainability (SI-8) a. cultural village 2. liveable & sustainable urbanism a. LCC - transport b. urban farming




KULLIYYAH KICT KAED

Appendix 75


PROJECT OUTCOME/ IMPACT (SMART indicators) 1. Adoption of a specific model in the management of the IEF. 2. Formulation of strategies for fund collection, management and disbursement. 3. Periodical updates on collection amount, activities carried out and investment performance 1.Number o












INTERNAL SHAH Mosque INOCEM, OCD

COLLABORATOR IEF KIRKHS AIKOL ALUMNI OIA KICT,




EXTERNAL 1. Assuring Consulting Sdn Bhd 2. Salihin Group & Consulting 3. IIUM Internal Audit Office 4.Jabatan Agama Islam Selangor 5. Universiti Islam Sumatera Utara (UINSA) Persatuan Penternak Patin Temerloh, Jabatan Perikanan









SHARED PLATFORM SDG & TARGET 4b. substantially expand globally the number of scholarships 4.4: By 2030, substantially increase the number of youth and adults who have relevant skills, including technical and vocational skills, for employment, decent jobs and entrepreneurship. 4.4: By 2022,








MODEL H&ST T&CP S&LS
TH H&ST S&LS H&ST

PROJECT NAME [COMMUNITY, LOCATION] 1. The IIUM Endowment Fund (IEF) As A Reliable and Sustainable Source of Income Generation 2. Accounting & Analytics for Ummah (A4U) 1. Sustainable Production of Local Threaten Species - Patin Buah




KULLIYYAH KENMS KOS

76 Appendix


PROJECT OUTCOME/ IMPACT (SMART indicators) i) Publications related to Malay medical manuscripts (min 1 per year) ii) Seminar/workshop/conference (1 per year) iii) Curriculum development Improved oral health status among elderly and children with special care. Improved knowledge among car












INTERNAL ISTAC, KOM, KOP, KOD, KON, KOS, KAED, AIKOL, KIRKHS, KLM, KICT, IKOP SDN. BHD. IIUM MC; KOM; Health Clinic, OCD,

COLLABORATOR KON KIRKHS KOE KOD




EXTERNAL Perpustakaan Negara Malaysia; Akademi Sains Islam Malaysia; Masyarakat Pernaskahan Nusantara, Masyarakat Peduli Sejarah Aceh, The Islamic Manuscript Association, Islamic Arts Museum Malaysia, Ministry of Women, Family and Community Development (MWFCD), Ministry









SHARED PLATFORM SDG & TARGET 3.b Support the research and development of vaccines and medicines for the communicable and non-communicable diseases that primarily affect developing countries 9.b Support domestic technology development, research and innovation 11.4 Strengthen eff








MODEL S&LS H&ST S&LS S&LS
TH H&ST heritage 3.c 3.d 3.1 H&ST

PROJECT NAME [COMMUNITY, LOCATION] 1. Health Information and Knowledge from Malay Medical Manuscripts I-DO-CARE (IIUM-dental- community approach for people with special care) (Submit:15/3/19) 1. Sustainable Smoke-Free Campus




KULLIYYAH KAHS KOD KOP

Appendix 77


PROJECT OUTCOME/ IMPACT (SMART indicators) Development of health component module and Apps for school children and older people (Impact: Improve health awareness among school children and older people) Produce trained TPC (Teachers Parent Community) on Non-communicable disease (Impact: Comp












INTERNAL iv. IIUMMC KON,KAHS, KOP, KOD, OCD, OCD, CFS

COLLABORATOR i. KOM ii. KOD iii. KOP v. KICT vi. ITD vii. OCD




EXTERNAL Jabatan Pendidikan Negeri Pahang, Secondary schools in Kuantan 1. JAKIM, JAIP, USIM, USM, MTBE PETRONAS, JKNP









SHARED PLATFORM SDG & TARGET 3.4.1 Mortality rate attributed to cardiovascular disease, cancer, diabetes or chronic respiratory disease 4.a.1 Proportion of schools with access to (a) electricity; (b) the Internet for pedagogical purposes; (c) computers for pedagogical purposes; (d) adapted in








MODEL H&ST S&LS T&CP S&PM S&PM
TH H&ST

PROJECT NAME [COMMUNITY, LOCATION] INTEGRATED CARE FOR OLDER PEOPLE AND SCHOOL CHILDREN (iCOPSC) Project 1: Sekolah Intelek Sihat Sejahtera Project 2: Integrated Care For Older People (ICOPE) (Submit:15/3/19) 1. Gender Dysphoria




KULLIYYAH KON KOM





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