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Advances in Social Sciences Research Journal – Vol. 10, No. 10

Publication Date: October 25, 2023

DOI:10.14738/assrj.1010.15589.

Ushama, T. (2023). Islamisation of the Self: The International Islamic University Malaysia Experience. Advances in Social Sciences

Research Journal, 10(10). 08-35.

Services for Science and Education – United Kingdom

Islamisation of the Self: The International Islamic University

Malaysia Experience

Thameem Ushama

Department of Uṣūl al-Dīn and Comparative Religion,

AbdulHamid AbuSulayman Kulliyyah of Islamic Revealed

Knowledge and Human Sciences and International Institute

of Islamic Thought and Civilisation, International Islamic University Malaysia

ABSTRACT

This article presents a brief study of how the Centre for Fundamental Knowledge

(now defunct) at the International Islamic University Malaysia (IIUM) accelerated

the knowledge of its academics to benefit its students by exegetically

comprehending the Qur’ān through weekly discussions. The article is divided into

two sections. Ḥalaqah and cIbādah Camps are two non-formal education initiatives

for ‘Islamizing the Self’, covered in the first section. Even though the term ‘Islamising

the Self’ was not used explicitly, these initiatives centred on cultivating moral and

spiritual excellence, an integral part of ‘Islamising the Self”. The weekly Ḥalaqah

sessions detail its operationalisation and the curriculum spread over four years.

Under the cIbādah camps, several themes included the concept of cIbādah,

Brotherhood, Islamic personality, social awareness and responsibility, dacwah (as

a fundamental obligation), Islamic civilisation as a saviour, realising the Islamic

ideals and social realities, and istiqāmah are analysed. The second section

illustrates the ‘Islamisation of the Self’ by instilling various concepts and themes to

be internalised and practised by students on campus and upon graduation as

lifelong learning. It studies the qualities and characteristics of cIbād al-Raḥmān, al- Insān al-Kāmil, and khalīfatullāh fi al-arḍ, the attribute of ulū al-albāb, the issue of

tazkiyat al-nafs, al-nafs al-ammārah, al-nafs al-muṭma’innah, the culture of “say

what you do,” the phenomenon of tijārah and anṣārullāh, the concept of al-birr and

al-taqwā, themes of ḥubb al-Dunyā, amrāḍ al-qalb, al-falāḥ, amānah, shūrā,

ibtilā’and miḥnah, wasaṭiyyah, utilising Arabic terms, a course on Philosophy of

Islamic Ethics, deviant teachings, the phenomenon of sū’al-ẓann, unity and

ummatism, and congregational prayer advocated to be applied by students from

1983 to 1990. Finally, the article ends with a conclusion and recommendations.

Keywords: Islamisation of the Self, Ḥalaqah, cIbādah Camps, moral and spiritual

excellence, responsible human beings, Murabbī role.

INTRODUCTION

The International Islamic University Malaysia was established in 1983. This year (2023) marks

its 40th anniversary. As the University celebrates its 40th anniversary, many programmes are

being held in recognition of its achievements. It accomplished much and produced leaders,

entrepreneurs, scholars, thinkers, intellectuals, and professionals who have contributed to the

development of the nation as a whole, including the Muslim world. It offered humankind a

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Ushama, T. (2023). Islamisation of the Self: The International Islamic University Malaysia Experience. Advances in Social Sciences Research Journal,

10(10). 08-35.

URL: http://dx.doi.org/10.14738/assrj.1010.15589

distinctive education methodology and approach to address current crises by experimenting

with the fusion of Islamic Revealed Knowledge and Human Knowledge as an alternative to

secular knowledge. It also made progress towards achieving its goals after identifying

Islamisation as one of the niche areas for the holistic development of the ummah and all of

humanity. Therefore, this paper discusses the process with a focus on the ‘Islamisation of the

Self’, which is one of the prerequisites for nurturing God-fearing, God-conscious, God- accountable, balanced, moderate, responsible, respectable and compassionate human beings to

administer justice indiscriminately and enforce good governance with utmost sincerity to

creating corruption-free systems and social order with peace and harmony as principal pillars.

Islamisation has been and is one of the priorities of the University ever since it was established.

It is defined as a process more than just an intellectual exercise which also entails transforming

the character, demeanour, attitude, ethics, and moral behaviour of students, academics and

administrators, also known as ‘Islamising the Self;’ students and academics must be advocates

for the Islamic worldview and perspectives. From 1983 to 1990, through non-formal

educational programmes, the then Centre for Fundamental Knowledge (CFK), under the

dynamic leadership of Mohd. Kamal Hassan - the author of the University’s concept paper and

third Rector, handled the task under the aegis of holistic Islamic personality development until

it was transferred to the Student Affairs Division in 1990.

Thus, the academics sought to protect the general well-being and prosperity (sejahtera) and

safeguard the public interest (ummah’s maṣlaḥah) at all levels through the proper educational

methodology and curriculum. They initiated to provide intellectual and civilisational responses

to global complexities and problems through Islamic and professional courses, employing an

integrated approach in teaching, learning, research and consultancy. They undertook the role

of a murabbī, shaping, moulding, inspiring, nurturing, guiding, and leading students in

accordance with Islamic religious beliefs, norms, guidelines and standards so they could

become accountable, conscientious, competent, clean, corrupt-free, compassionate, honest,

responsible and trustworthy individuals, leaders, scholars, and thinkers who would lead the

world making it a better place for all to live, peacefully, honourably and harmoniously as

indicated in the IIUM song, later. The University has embarked on ‘leading the way’ and ‘leading

the world’ with additional objectives focussing on Sustainable Development Goals, the Triple I- CE and Insan Sejahtera (Dzulkifli Abdul Razak, 2019).

Murabbī is a role everyone should play; its importance cannot be taken for granted,

undermined, or ignored. Exemplifying the murabbī stance must be the ethical responsibility of

the Islamic university. This makes the Islamic university unique with a difference, which is

evident from the University policy on Islamisation:

Islamisation or Islamicisation of the self is part and parcel of Islamicization/ Islamisation of

Humam knowledge (IOHK) in IIUM. It entails a continuous process of development and

strengthening of cIlm (knowledge), Imān (faith), Yaqīn (certitude), Taqwā (God-fearing

consciousness), Iḥsān (beneficence and moral excellence) and Ḥusn al-Khuluq (good character)

in the personality and life of a Mu’min (believer) through the process of Jihād al-Nafs (striving

against the influence of base desires, passion, and moral vices as well as temptations of worldly

pleasures), Tazkiyat al-Nafs (purification of the spiritual heart and soul from a variety of

spiritual and moral “diseases”) (CENTRIS, Policy on Islamisation)

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Recognising the effort in ‘Islamising the Self’ benefits students, faculty, stakeholders and the

general public, locally and globally. It aided in educating students on the crucial events that

occurred during the formative years. Hence, it is essential to document the history of the

University for the future; besides formal, there were non-formal programmes that concentrated

on various themes and concepts in ‘Islamizing the Self’ of students, which are continued in

various forms till today. These non-formal programmes were developed based on the

inspiration of the University’s philosophy and as advocated by the First World Conference on

Muslim Education held in Makkah in 1977, which specified integrating Islamic Revealed

Knowledge with Human knowledge. Thus, the current study underlines the ‘Islamisation of the

self’ process between 1983 and 1990 for future reference. Qualitative methodology is used.

Descriptions, observations, content analyses from lectures, talks, speeches, files, minutes, video

cassettes, comments on papers, and the author’s direct participation in various programmes

are extensively used and acknowledged to present the history of the ‘Islamisation of the Self’

programmes.

The article proceeds as follows: It begins with a discussion on accelerating the Islamisation of

academics of the then Center for Fundamental Knowledge through the Qur’ān’s exegetical

discourse to benefit students who took courses and followed the non-formal programmes. The

article is divided into two sections. The first section deals with non-formal education efforts for

‘Islamising the Self’, with two programmes: Ḥalaqah and cIbādah Camps. These focussed on

developing moral and spiritual excellence as one of the primary initiatives for ‘Islamising the

Self,’ although this phrase was not explicitly used during the formative period, besides

nurturing leadership qualities. The weekly Ḥalaqah sessions detailed its operationalisation,

and the curriculum spread over four years is referred to. Under the cIbādah camps, several

themes included the concept of cIbādah, Brotherhood, Islamic personality, social awareness and

responsibility, dacwah (as a fundamental obligation), Islamic civilisation as a saviour, realising

the Islamic ideals and social realities, and istiqāmah are mentioned.

The second section elaborates on the ‘Islamisation of the Self’ by instilling various vital concepts

and themes practised by students on campus and upon graduation to awaken and educate the

community in different parts of the world. It focuses on the qualities and characteristics of cIbād

al-Raḥmān, al-Insān al-Kāmil, and khalīfatullāh fi al-arḍ, the attribute of ulū al-albāb, tazkiyat

al-nafs, al-nafs al-ammārah, al-nafs al-muṭma’innah, the culture of “say what you do,” the

concept of tijārah and anṣārullāh, the concept of al-birr and al-taqwā, avoidance of ḥubb al- Dunyā, ridding of amrāḍ al-qalb, al-falāḥ, amānah, shūrā, the concept of ibtilā’and miḥnah, the

method of wasaṭiyyah, utilising Arabic terms, a course on Philosophy of Islamic Ethics, deviant

teachings, the phenomenon of sū’al-ẓann, unity and ummatism, and congregational prayer.

Finally, the article ends with a conclusion and recommendations.

ISLAMISATION THROUGH QUR’ĀNIC EXEGETICAL DISCOURSE

Realising proper understanding of the Qur’ān would enhance knowledge, intellectualism,

morality and scholarship and Islamise oneself, the Centre for Fundamental Knowledge was

concerned with its academics’ Islamisation through intellectual growth and development,

especially between 1983 and 1990, when academics were encouraged to take on the role of a

murabbī.

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Ushama, T. (2023). Islamisation of the Self: The International Islamic University Malaysia Experience. Advances in Social Sciences Research Journal,

10(10). 08-35.

URL: http://dx.doi.org/10.14738/assrj.1010.15589

Hence, the CFK instituted a weekly ḥalaqah (educational Circle) discussion for academics. Each

academic staff was given the task of selecting a tafsīr from among al-Ṭabarī, al-Zamakhsharī, al- Alūsī, al-Rāzī, al-Shawkānī, Ibn Kathīr, al-Naysābūrī, al-Marāghī, Ibn cĀshūr, Muhammed Asad,

Sayyid Quṭb, Maududi and others. A short sūrah or a few verses from a longer sūrah was

selected, and exegetical discussion followed in the Circle for everyone’s benefit. The exegetical

dialogue improved several Qur’ānic exegetes’ explanations and interpretations among the

academics, paving the way for them to improve their Qur’ānic scholarship and understand the

Qur’ānic worldview. The Qur’ānic knowledge obtained in the academic staff ḥalaqah was

shared among the nuqabā’ and naqībāt, who in turn shared with their various ḥalaqah groups,

in addition to enriching Qur’ānic scholarship and accelerating the ‘Islamisation of the self’.

Recognising the significance of applying methodical approaches to the Qur’ān, academics were

encouraged to foster, habituate, and retain students and faculty on paths of higher aspirations

and excellence. Methodical approaches to studying the Qur’ān were regarded to improve

Qur’ānic scholarship and be essential to Islamising oneself. As a result of the applied objective

to achieve spiritual, intellectual, and moral excellence, campus spirituality was developed. A

series of non-formal lectures by the University’s distinguished scholars and invited speakers

emphasised the importance of moral and spiritual excellence among staff and students as

fundamental prerequisites for ‘Islamising the self’. The revealed guidance contains remedies to

all humanity’s challenges and problems, not just the Muslim ummah, as some Muslims believe.

In addition to gaining profound religious knowledge through Qur’ānic exegetical discourse,

which strengthens Islamisation, the importance of cultivating values of integrity, piety, probity,

sincerity, fraternity, steadfastness, nobility, purity of thought, and intellectual ability as an

integral part of ‘Islamising the Self’ was emphasised. Because of these capabilities and

competencies, academics could invest completely in amānah (trust), producing a new

generation of Muslim graduates capable of autonomously integrating Islamic Revealed

Knowledge with Human Sciences and the Humanities, benefiting humankind.

NON-FORMAL EDUCATION PROGRAMME FOR ‘ISLAMISING THE SELF’

Futuristic in thought, action, and sustainable development of morality and spirituality, the need

for moral and spiritual excellence was felt because the students, upon graduation, would

become community leaders, heads of state and policymakers. Creating and instilling a thirst for

honesty and integrity in graduates would deter corruption during their professional tenure

because many leaders in the Muslim world were neither free from corruption nor interested in

the well-being of their citizens. Hence, prioritising, considering and providing tarbiyyah

rūḥiyyah (spiritual training) was indispensable for the success and sustainable development of

the ummah’s spirituality, producing Allah-fearing human beings aware of the need for

accountability to the Creator. Therefore, a non-formal educational programme to supplement

official curricula was implemented with a systematic syllabus. It was the first experience in a

higher learning institution focused on spiritual sustainability, ultimately leading to self- Islamisation and producing perfect and dedicated human beings (al-Insān al-Kāmil). Two

programmes were, therefore, implemented: Ḥalaqah sessions and cIbādah Camps.

Ḥalaqah Sessions (1983-1990)

Ḥalaqah sessions for all students addressed the need for holistic leadership with

comprehensive excellence committed to reforming and revitalising the Muslim ummah, as

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Advances in Social Sciences Research Journal (ASSRJ) Vol. 10, Issue 10, October-2023

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explicitly stated later in the University mission, but with a focus on manifesting morals and

spiritual excellence, one of the instruments of sustaining spirituality, otherwise known as

‘Islamising the Self', which had no precedent locally or internationally, receiving the support

and recognition of many global Muslim thinkers. Ḥalaqah sessions also provided a place for

participants to engage in conversations and discussions and share their expertise and

experience to improve their speaking and debating skills (Commemoration Volume, pp. 29-29).

Students were divided into small groups called ḥalaqah, supervised and monitored by student

leaders (naqīb/naqībah) who followed a unique curriculum focused on studying the Qur’ān,

Sunnah, selected books, and contemporary human challenges. The curriculum had

comprehensively developed moral, spiritual, intellectual excellence, and leadership qualities

relating to classical and modern issues. Each academic staff was in charge of about five or six

ḥalaqah groups.

Nuqabā’ and naqībāt attended weekly ḥalaqah with their respective supervisors, who discussed

the curriculum in order to improve competence and confidence in leaders who faced concerns

and problems posed by students. Weekly sessions were held, and supervisors were required to

keep records. Marks were given for required attendance and credited to each semester’s

courses.

The ḥalaqah curriculum was designed to last four years. The syllabus was divided into two

divisions: one for members of the ḥalaqah and another for nuqabā’ and naqībāt. There were 20

sessions per annum. Students must attend all sessions and attendance and participation were

graded. Nuqabā’ and naqībāt were in charge of keeping attendance records for their respective

groups’ members.

Yusuf Ali’s Translation of the Qur’ān, Sayyid Qutb’s In the Shades of the Qur’ān, and chosen

portions of Maududi’s The Meaning of the Qur’ān were prescribed for frequent debates for

members’ ḥalaqah. To examine and discuss diverse issues, Imām al-Nawawī’s Forty Ḥadith and

al-Tabrizī’s Mishkāt al-Maṣābīḥ were given. Maududi’s Let Us Be Muslims, Muhammad

Zakariyya’s Virtues of Salāh, Khurshid Ahmad’s Islam: Its Meaning and Message, Maududi’s

Towards Understanding Islam, Ashraf Ali Thanawi’s A General Introduction to Islam, Muhammad

Zakariyya’s Virtues of Dhikr, and Muhammad al-Ghazālī’s Muslim Character were assigned as

crucial books for students’ ḥalaqah. Students had done their homework and shared their

knowledge with other members, who were allowed to ask questions followed by discussions.

The students’ participation was phenomenal and incredible. They usually looked forward to the

subsequent sessions with great enthusiasm, anticipation and excitement. (Commemoration

Volume, pp. 34-56)

As leaders of ḥalaqah groups, nuqabā’ and naqībāt were required to master their knowledge,

skills and expertise to administer and conduct discussions smoothly with their ḥalaqah

members, and a different syllabus was employed for them. The nuqabā’ and naqībāt met with

their supervisors to discuss the specified syllabus, allowing them to pass on their knowledge to

their ḥalaqah members. The syllabus for nuqabā’ and naqībāt concentrated on Sayyid Qutb’s In

the Shades of the Qur’ān, Maududi’s The Meaning of the Qur’ān and Muḥammad cAlī al-Sābūnī’s

Safwat al-Tafāsīr, Manzoor Nomani’s Macārif al-Ḥadīth, and Imām al-Nawawī’s Riyāḍ al-Sāliḥīn,

were recommended (ibid).

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Ushama, T. (2023). Islamisation of the Self: The International Islamic University Malaysia Experience. Advances in Social Sciences Research Journal,

10(10). 08-35.

URL: http://dx.doi.org/10.14738/assrj.1010.15589

Sayyid Qutb’s The Characteristics of the Islamic Concept, Maududi’s The Four Qur’anic Terms,

Hamidullah Abdalati’s Islam in Focus, A.D. Ajojola’s The Essence of Faith in Islam, Ahmad Zaki

Hammad’s “God in the Qur’an” in Islamic Horizon, Imām al-Ghazālī’s Iḥyā cUlūm al-Dīn, Abdul

Majid Aziz al-Zandani’s Kitāb al-Tauḥīd, Muhammad Zakariyya’s Virtues of Salah, Ashraf Ali

Thanawi’s A General Introduction to Islam, and Yūsuf al-Qaraḍāwī’s Islamic Awakening between

Rejection and Extremism were the central focus. All the exegeses and books mentioned above

had to be finished for all participants to master essential issues (ibid).

The ḥalaqah sessions over four years focussed on issues crucial to Islamising the self and

developing leadership skills and qualities. The curriculum for Islamizing oneself covered topics

like sincerity and intention behind all actions, shahādatayn and its significance, principal tenets

of Islam, innovation in religion, cibādah and its meaning and concept, tendering good advice,

injunction for regular observation of the Prophet’s practice and its conditions, acceptance of

ṣadaqah and ducā, the concept of akhlāq and its inter-relationship with man, piety and

discarding doubtful, tawhīd, rendering good advice, honouring the guest, ikhlāṣ al-niyyah, self- control, softness, tolerance and kindness, warning against envy, divine surveilance, modesty,

the danger of kufr, perseverence in religion, al-ṣalāh: its meaning and blessing, excellence of

dhikr Allāh, harmful deed, back-biting, enjoining virtue and forbidding evil, belief in life after

death, grace and the mercifulness of Allah, excellence of zuhd (indifference) to the world, ṣalāt

al-jamācah and its virues, prohibition of breach of faith (treachery/treason), excellence of

education, kadhib (lying), preaching and admonition, khushū’ in ṣalāh, actions in the way of

Allah, takabbur (arrogance) , duty towards neighbours, passions, bribery, peace and dissension,

greeting, remembrance of Allah, administration of justice, manifestation of extremism, cause of

extremism, emphasis on allegorical texts, lack of insight in history, duties of young Muslims,

knowledge, values and actions, sympathetic understanding of the abilities, limitations and

circumstances of others and advice to Muslim youth (ibid).

cIbādah Camps (1983-1988)

cIbādah camps with specific themes were considered imperative to Islamising the individual

and were required at the beginning of each semester. The themes of cIbādah camps almost

corresponded to courses offered every semester. Thus, the camp activities assisted students in

better understanding the forthcoming formal courses and improving their religious

consciousness and devotion, thus ‘Islamising the Self’ in specific ways. Each student would

attend eight cIbādah camps prior to graduation to nurture religio-moral and spiritual

excellence. Each camp lasted three days and two nights, during which all academic staff

collaborated with students in organisation, lectures, forums, demonstrations of specific rituals,

community service and games. They were required to pray in congregation, recite the Qur’ān

in small groups and sometimes with translation, attend qiyām al-layl, pray taḥajjud and witr,

recite al-Ma’thūrāt, and fast.

Academic staff attended and monitored all cIbādah camp talks and lectures from 5:00 a.m. to

11:00 p.m. They stayed with them and played games with them in the afternoon. Because of the

focused commitment of the University’s academic community, this curriculum significantly

impacted students. It was considered the ideal approach for faculty and students to share their

experiences, understand one another, and treat the University community as a robust family.

Regular participation in the cIbādah camps brought about many positive changes and improved

student character and personality.

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Lectures and discussions in cIbādah camps focused on human relations, interactions,

Brotherhood, and cultivating moral, spiritual, intellectual, and leadership characteristics, which

remained an unattainable goal in many regions of the Muslim world. Hence, the speeches aimed

to set students on a path of righteousness by equipping them with skills necessary to achieve

and maintain spiritual excellence as role models throughout their professional careers,

empowering them to be corrupt-free individuals and consequently create a corrupt-free society

and nation.

The phrase tahdhīb al-akhlāq [character refining or rearing] dominated the discussions in

connection to the refinement of individual character with a particular emphasis on students. It

was used to motivate students and faculty. Thus, the campus was surrounded by a distinct

ecosystem where students could immerse in a proper Islamic setting, as the University’s

founding fathers envisioned. Thanks to the Centre for Fundamental Knowledge.

The Concept of cIbādah in Islam

As mentioned above, relevant themes were developed for each cIbādah camp in harmony with

courses taught each semester. It was prioritised because cibādah is fundamental to Islam. ‘The

Concept of cIbādah in Islam’ was the first camp’s theme. The importance of imparting Islamic

Knowledge while offering opportunities for students to develop public speaking and leadership

skills was recognised. Discourses thus focussed on cibādah, and students acquired considerable

knowledge and extensive understanding of the subject. Following attendance, students began

to observe regular ṣalāh in congregation along with other cibādāt prescribed by Islam. It was

not an exaggeration to say that the campus fully embodied the spiritual ecosystem (cIbādah

Camp I, File 1983).

The establishment of non-formal programmes fulfilled the objectives as expounded by the First

World Conference on Muslim Education in Makkah in 1977:

The aim of Muslim education is the creation of the ‘good and righteous man’ who worships Allāh

in the true sense of the term, builds up the structure of his earthly life according to the Sharīcah

(law) and employs it in the service of his faith.

Hence, the meaning of worship comprehensively entails activities that go beyond religious

rituals in conformity with the Qur’ān: “I have only created jinns and men that they may serve Me”

(Qur’ān, 51:56) and “Say, ‘Truly, my prayer and my service of sacrifice, my life, and my death, are

(all) for Allāh, the Cherisher of the Worlds’” (Qur’ān, 6:162). This is the explanation of worship

that penetrated the hearts of cIbādah camp participants.

The first cIbādah Camp was held in 1983. Its opening ceremony witnessed the following address

by Mohd. Kamal Hassan, the author of the concept paper of the University, Shaikh al-Kulliyyah

of the Centre for Fundamental Knowledge, as well as the third Rector:

We realise that formal education in the lecture theatre, tutorials, and laboratories is effective in

the transfer and accumulation of knowledge but in itself is inadequate to achieve the goals of

Islamic education. True success calls for the integration of formal and non-formal programs.

The good and righteous personality whom our crisis-torn society cries out for can only be

formed by an integrated educational program that develops intellectual, spiritual, and moral

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Ushama, T. (2023). Islamisation of the Self: The International Islamic University Malaysia Experience. Advances in Social Sciences Research Journal,

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URL: http://dx.doi.org/10.14738/assrj.1010.15589

behaviours through the principle of submission to the will of Allāh. (CFK Commemoration

Volume, Message from the First Dean of CFK).

Brotherhood in Islam

Brotherhood was perceived to be misunderstood; therefore, it became the focus of the second

camp, with ‘Brotherhood in Islam’ as a significant theme. The emphasis was on Qur’ānic verses

and Prophetic instances of brotherhood (cIbādah Camp II, File 1983). Following this camp,

participants better understood and practised the brotherhood notion regularly with zeal and

enthusiasm and raised consciousness about the outcomes of discrimination. Students were

given numerous opportunities to participate in conversations. The campus evolved into a

macro-family, with brothers and sisters investing in every area. Students and faculty were

friendlier, and there was minimal sign of inferiority or superiority among students and faculty.

Equality and fraternity based on ukhuwwah islāmiyyah became the University’s prevailing

praxis.

The necessity to actualise the concept of Brotherhood among students on campus was highly

indispensable as there were students from different parts of the world. Thus, the following

verse was often quoted: “The believers are but a single Brotherhood: So make peace and

reconciliation between your two (contending) brothers: And be conscious of Allāh, that you may

receive Mercy” (Qur’ān, 49:10). The implications of Brotherhood that there should be no

discrimination based on colour, complexion, race, nationality, ethnicity, or other artificial

barriers were brought to the students’ attention, realisation and implementation. Furthermore,

this passage opposes nationalism in its narrow meaning of ethnocentrism. Another verse in this

regard is:

O mankind! We created you from a single (pair) of a male and a female, and made you into

nations and tribes that you may know each other (not that you may despise each other). Verily,

the most honoured of you in the sight of Allāh is (he who is) the most righteous of you. And

Allāh has full Knowledge and is well acquainted (with all things). (Qur’ān, 49:13).

According to the verse, the Creator honours only the most righteous, but this is not based on

artificial criteria set by men.

The Islamic Brotherhood prohibits insulting, scoffing, laughing, or mocking one another.

Muslims are not permitted to malign or undermine one another, nor are they permitted to talk

cynically or sarcastically. They are warned not to call someone by offensive nicknames. This

aids in eradicating distrust and scepticism, both of which are detrimental social diseases.

Backbiting, uncertainty, misunderstanding, speculation, conjecture, and mistrust were

discouraged. The students were alerted that mutual respect, trust, care, compassion, and

confidence from the Brotherhood concept would foster a vibrant, healthy, and sustainable

society, leading to holistic development. In doing this, the following verses were cited:

O ye who believe! Let not some men among you laugh at others: it may be that the (latter) are

better than the (former): Nor let some women laugh at others: it may be that the (latter) are

better than the (former): Nor defame nor be sarcastic to each other, nor call each other by

(offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he

has believed: And those who do not desist are (indeed) doing wrong. O you who believe! Avoid

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suspicion as much (as possible), for suspicion in some cases is a sin: and spy not on each other,

nor speak ill of each other behind their backs. Would any of you like to eat the flesh of his dead

brother? Nay, you would abhor it... But fear Allāh: for Allāh is Oft-Returning, Most Merciful.

(Qur’ān, 49:11-12)

These verses warn people about the consequences of failing to correctly adopt the Islamic

concept of the Brotherhood. The University’s mission was and is for students and staff to

embody this concept as enthusiastic role models. As a result, Malaysian and international

students and staff were fraternal, and the fraternal atmosphere was sustained.

Developing Islamic Personality

The need for developing a holistic Islamic personality (shakhṣiyyah Islāmiyyah), often lacking

in Muslim communities, was observed. Many Muslims exalted secularism as the ideal, maybe

because they were uninformed of secularism’s negative impacts and implications. Furthermore,

postmodernism has caused difficulties in developing the Islamic religious personality by

instilling a liberal culture and worldview. This concept existed, but not in the Islamic sense, as

external pressures in numerous sectors undermined it. Secularism was tolerated and hailed as

a fundamental concept required for long-term world progress. In the midst of this confusion

and misunderstanding, it was believed vital to instil in students the true Islamic personality. As

a result, ‘The Development of Islamic Personality’ was proposed as the third-semester focus for

students (cIbādah Camp III, File 1984). This curriculum emphasised the Islamic personality in

a university setting by highlighting the biography (sīrah) of Prophet Muhammad (pbuh) and

the application of his examples.

Role of cIbādah in Islamic Personality and Social Development

cIbādah served as the foundation of individual and social development. The consistent

performance of cibādah with complete khushū’ (devotion and attention) would be beneficial

and satisfying. As a result, the fourth semester’s theme, ‘The Role of cibādah in Islamic

Personality and Social Development,’ was chosen (cIbādah Camp IV, File 1984). During the

opening session, the speaker called everyone’s attention to cibādah as the key to Islamic

personality development and a just, balanced, and moderate society. Individuals from all

sustainable efforts must be developed in accordance with Islamic principles, values, and

injunctions. Hence, cibādah is a crucial societal principle. Everyone was encouraged to focus on

this dimension until every activity became an act of worship. Because Allāh asserts that He

created man to worship or serve Him, cibādah is the most effective way to do so, with a

superlative degree of gratitude and the highest order of humility for Allāh's grace and

compassion. An Islamic personality would avoid ostentation and haughtiness, establish his

prayer in congregation, have community consciousness, and voluntarily participate in

community engagement activities, ensuring the well-being and prosperity (kesejahteraan) of

the people because, for a believer, every activity performed in the name of Islam is considered

cibādah (an act of worship) for which there is a reward from the Creator.

Dacwah: A Fundamental Islamic Obligation

The graduates of the University were expected not merely to be excellent professionals but also

to fulfil another crucial religious obligation: the mission of dacwah, without which the message

of Islam would go unnoticed. They must advance their religion as a ‘complete way of life’ so that

others recognise Islam as vital for harmonious relationships and community harmony in multi-

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racial/ethnic nations such as Malaysia. The myth that dacwah should only be performed by

religious academics or culamā’ has been dispelled. Dacwah was taught to students as a duty of

every Muslim. The theme ‘Dacwah: A Fundamental Islamic Obligation’ was introduced for fifth- semester students to instil this concept (cIbādah Camp V, File 1985). This discourse inspired

students with the following verses:

Let there arise out of you a band of people inviting [people] to all that is good, enjoining what

is right, and forbidding what is wrong; they are the ones to attain felicity. (Qur’ān, 3:104)

You are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is

wrong, and believing in Allāh. If only the People of the Book had faith, it was best for them;

among them are some who have faith, but most of them are perverted transgressors. (Qur’ān,

3:110)

All cibādah camp participants were encouraged to think about and implement these verses

daily. Every Muslim is required to execute the mission of dacwah. The ummah is best when it

enforces right and forbids wrong without expecting recompense. Suppose the dacwah mission

is carried out with the utmost sincerity. In that case, it will result in the best understanding of

Islam's message, avoiding misconceptions leading to extremism and eradicating ambiguities.

Islamic Civilisation: Saviour for Mankind

The 1980s corresponded to the Islamic Hijrah calendar’s first decade of the 15th century. In

honouring this historical event, talks were given on the significance of Prophet Muhammad’s

Hijrah (migration from Makkah to Madinah) in order to accelerate awareness among students

and arouse their interest in the Prophet’s biography. Lessons from his life were easily

applicable to their own. In addition to recognising the Prophet’s hardships and sacrifices in

establishing the Islamic community in Madinah, the golden period of Islamic civilisation’s

achievements of matchless scientific advancement in all disciplines of knowledge, from Spain

to Iraq, was also highlighted.

Consequently, the theme for third-year students was ‘Islamic Civilisation: Saviour for Mankind’

(sixth cIbādah camp) (cIbādah Camp VI, File 1985). Students were introduced to the lives of Ibn

Khaldūn, Ibn Sīnā, Ibn Rushd, and others whose contributions to humanity were diverse.

Students were also encouraged to cultivate holistically oriented personalities and mindsets in

the style of our forefathers, particularly during the Abbasid period, described as the “Golden

Period of Islamic Civilisation.”

Social Realities and Islamic Ideals

Students were urged not to be obsessed as theorists or idealists but as realists. The concept of

the blind following (taqlīd) and superstitious components (Khurāfāt) was never advocated.

Students were instructed to maintain a sensible balance (tawāzun) between societal realities

and Islamic values because they were future leaders of their different countries.

‘Social Realities and Islamic Ideals’ was chosen as the theme for the seventh semester to allow

students to gain in-depth knowledge of both worlds (cIbādah Camp VII, File 1986). The goal

was to keep students from becoming obsessed with religious ideals. The University did not aim

for students to graduate with a spiritual perspective that did not consider earthly realities. As

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a result, before applying Islamic ideas, the latter were to be adequately grasped and

understood, as otherwise, discord and confusion would engulf society.

“Stand Firm as You are Commanded”

Students, upon graduation, were to be firm, steadfast (istiqāmah) and sincere (ikhlās) in their

commitments, official tasks, and religious obligations since they were learned and resolute

beings, and carelessness led to frustration and failure. One will never reach his/her aim if late

and irresponsible, recklessly uninformed of responsibilities, or inaccurate in their faith. The

phrase istiqāmah (steadfastness) is used in the Qur’ān to motivate students and faculty to

cultivate this outstanding characteristic by applying it to all human contacts and transactions.

Hence, the theme for the final semester was: “Therefore stand firm as you are commanded”

(Qur’ān, 11:112) (cIbādah Camp VIII, File 1987).

Speeches delivered to the first batch of graduating students during the cIbādah Camp VIII, held

in Port Dickson, urged them to be resilient in following Islamic injunctions and not to be swayed

by falsehood and vanities (al-zūr), worldly temptations (al-ghurūr), and enticements.

Continuous use of this verse motivated them to uncompromisingly apply Islamic ideas,

principles, essentials, fundamentals, and values without regard for the circumstances. To avoid

overwhelming the vanities, this verse was mentioned, “Those who witness no falsehood, and if

they pass by futility, they pass by it with honourable (avoidance)” (Qur’ān, 25:72).

Islamic Leadership Training Course (1989-1990)

In order to accord a more dynamic connotation to the programmes of cIbādah camp, its new

name was proposed, i.e., Islamic Leadership Training Course (ILTC). The new name of ILTC, as

a replacement for the cIbādah camp, was used in the First Course of August 1989. With the

change, certain adjustments were made to the theme, motto and others to suit the spirit of ILTC.

The second Rector, Abdul Hamid AbuSulayman, suggested this change since he believed there

was a leadership crisis in the Muslim mind and that students needed to be provided with

competencies in leadership and abilities to lead (the world). Two themes from cIbādah camps

were maintained. The new themes were The Concept of Leadership in Islam, The Development of

Islamic Personality for Future Leadership, The Prophet Muhammad (saw) as a Leader Par

Excellence, The Formation of an Islamic Dāci, Revival of Islamic Intellectual Leadership, and

Challenges to Islam Today.

The above themes alerted and stimulated students on the significance and characteristics of

Islamic leadership needed for the Muslim world as it suffered from dedicated cum competent

Islamic leadership with a vision to lead it towards sustainable development of the ummah. They

also nurtured in students the qualities and characteristics of an Islamic leader who could

practice Islamic values and manifest them, upholding justice as the Khalīfah of Allah with

compassion and mercy in their professional lives. In other words, they were to apply later the

concept and meaning of Raḥmatan Li’l cĀlamīn, known as KhAIR values. The unprecedented

challenges Islam faced awakened the students to look for competent and Islamically committed

leaders for the ummah. The leadership crisis existed due to the absence of a proper

understanding of the role of Prophet Muhammad (pbuh) as the uncompromising leader with a

superlative degree of compassion and mercy who successfully governed the people of various

belief systems and religions, which the students realised through attending these courses. The

ILTC drew attention to the need for the revival of Islamic intellectual leadership, thus moving

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forward to expedite the integration of Islamic Revealed Knowledge with Human Knowledge

and championing the cause of reforming contemporary Islamic thought (Iṣlāḥ al-fikr al-Islāmī).

CORE CONCEPTS FOR ISLAMISING THE SELF

The University tasked the CFK with Islamising the students’ self through non-formal education

activities and fostering numerous core concepts that contributed to Islamising the self. These

concepts were instilled in students through informal talks, lectures, discussions and forums,

including weekly Ḥalaqah sessions and semesterly cIbādah camps. The following explores key

concepts and themes for Islamizing the Self between 1983 and 1990 in the University.

Moulding Students as cIbād al-Raḥmān

The Qur’ānic term cibād al-Raḥmān was used in its broadest definition, and students at the

University were called to read, comprehend, and put the meaning into practice. They were

taught that only the inspiration from the Qur’ān could regenerate Allāh-conscious, Allāh- fearing, and Allāh-accountable human beings, thereby Islamising oneself and benefiting

humankind by putting admirable values and virtues in place. Hence, speeches were delivered

to students inspiring them to be obedient and submissive to the Most Merciful and Gracious:

“And the servants of (Allāh) Most Gracious are those who walk on the earth in humility, and when

the ignorant address them, they say, “Peace!” (Qur’ān, 25: 63). It inspired students to become

cibād al-Raḥmān in the truest sense.

Several arguments implied that when addressing uninformed and ignorant people, one must

have a gentle demeanour, as made explicit by the Qur’ān. Indeed, the Qur’ān advocates peace in

all circumstances, so intelligent Muslims follow this policy. Students were assisted in

transforming into Allāh’s servants or obedient, who would walk in utmost humility without

ostentation, arrogance, or haughtiness when dealing with the ignorant within the framework

of peace and harmony, as one of the Islamising processes of the self requires humility in all

human relations and a walking manner. Conversing, chatting, interacting, speaking,

communicating, arguing, debating, discussing and engaging should occur with peace and

compassion, which is the quality of cibād al-Raḥmān.

Students were continually urged to refer to the attributes and characteristics of cibād al- Raḥmān, as stated in verses 25: 64 -77 of the Qur’ān. Many students memorised these verses,

recited them in prayer, and discussed them in classes and group discussions. The students

recited, analysed, and internalised these verses throughout their conversations. Students were

encouraged to read it, consider its significance, and then put these attributes into action. Every

University graduate was supposed to become cibād al-Raḥmān and keep this status quo for the

rest of their lives. Because the campus was so enlightened, it included both features in order to

establish prosperous and balanced communities of the highest moral order. Without a doubt, it

is highly commendable. An cibād al-Raḥmān with all qualities inherent in the verse will be

Raḥmatan Li’l cĀlamīn.

Transforming Students into al-Insān al-Kāmil

The University envisioned a perfect and wholly Allah-obedient ummah with an absolute

commitment to the causes of Allāh as a fully transformed, mature human being. Hence,

discussions frequently reflected the necessity to generate al-Insān al-Kāmil (ideal or

wholesome person) capable of overcoming the extraordinary obstacles and unprecedented

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challenges of secularism, provincial, parochial and territorial nationalism, and other man-made

tenets. For generations, Muslims had succumbed to the onslaught of these doctrines and

ideologies, and the Islamic educational curriculum paid little attention to addressing this issue.

Indeed, there appeared to be complete obliviousness to the perils emanating from the Secular

culture.

Although all humans are created and nurtured by Allāh (the Creator and the Master – the

Omnipotent, the Omni Scient and the Omnipresent), many people select different faiths or

ideologies based on the divine gift of free will. Nonetheless, another aim of ‘Islamising the self’

was the creation of a new species of al-Insān al-Kāmil, a breed that would recognise Muslims’

responsibility and role in guiding and leading humanity. The role of al-Insān al-Kāmil was

intended to inspire students to become authentic khalīfahs of Allāh on earth. Students were

instructed to serve the ummah and treat individuals of other faiths equally and respectfully. A

balanced perspective of adult humans as agents of Allah who disseminate Islam’s message of

peace was stressed. The students realised the significance of dedicating their lives to carrying

out the well-being of all people (sejahtera) as a divinely bestowed task. According to Islam,

humans should be just and equitable to all in all circumstances, regardless of religious creed,

affiliation, or orientation.

Someone who demonstrates God-consciousness, righteousness, honesty, humility, sincerity,

justice, moderation, spirituality, ethical behaviour, morality, integrity, trustworthiness, and

accountability to Allāh is referred to as al-Insān al-Kāmil. Ākhirah (belief in the Afterlife)

consciousness has the power to protect a person against corruption, pride, arrogance,

ostentation, and haughtiness, among other things. The notion of al-Insān al-Kāmil in the

University was cultivated with the hope that graduates would transmit the Creator’s message

worldwide without fanatical or extremist fixation or excess and that they would stay on and

sustain Islam’s middle path or method of moderation. Ideal Muslims oppose extremism,

fanaticism, radicalism, and terrorism. The United Nations SDG 16 states to establish peace,

including harmony and tranquillity. Al-Insan al-Kmil must work to bring peace by applying all

the above attributes.

Making Students Allah’s khalīfah

The concept of khalīfah is an integral part of the KhAIR values manifested in the University’s

Sejahtera Academic Framework (Lihana Borhan et al. (ed.), 2021); however, it has been

emphasised since the establishment of the University. In non-formal talks, students were

educated and reminded that man is khalīfah based on a verse from sūrat al-Baqarah: “Behold,

thy Lord said to the angels: ‘I will create a vicegerent on earth’” (Qur’ān, 2:30). Students must

assume the role of Allah’s vicegerent (deputy, agent, or representative) and carry out all

divinely assigned responsibilities unhesitatingly without any reservation, scepticism and self- interest. They would defend and practise Islam’s fundamental values and essence and work as

change agents under divine guidance. Students must understand that they will face a difficult

task: rebuilding society from within and without in the face of arrogant Western imperialism

and its disregard for their final encounter with Allah Almighty. The dangers and implications of

secularism and postmodernism were underlined to help students manage their lives so that, as

khalīfāh, they could confront and overcome secular ills as quickly as possible, aided by the

worldview of Islam. It has been disputed whether to pay attention to unprecedented issues

arising from modernisation and liberal irresponsibility.

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Instilling the Attribute of ulū al-albāb

Indeed, the need to understand the ulū al-albāb was crucial in general and in the context of the

University. The phrase refers to people of understanding, educated or intellectual individuals,

or wise humans. The IIUM is not an ordinary institution known for focusing solely on academic

achievement and excellence while ignoring moral and spiritual concerns. The University is

expected to cultivate praiseworthy characters and attributes stated in the Qur’ān in addition to

academic success in all disciplines of knowledge.

Despite unwaveringly recognising the importance of education and academic excellence in all

fields of knowledge, sciences, and technology, the University envisioned the community as ulū

al-albāb, intelligent, wise, moderate, sensible and responsible people who understand current

needs and strive to solve them using the Qur’ānic worldview and plan for the futures. In other

words, University students in particular, and employees in general, should understand the

passages describing ulū al-albāb, absorb and actualise their importance, and embody all of ulū

al-albāb’s traits.

Ulū al-albāb refers to anyone who uses intellect to contemplate Allah’s creation and is endowed

with insight and proper understanding, who conducts fair assessment without discrimination

between people, who are mature in their thinking, capable of making the right decisions based

on Islamic critical thinking, intelligent and is sound in mind to consider the reality of things on

the ground, and employs their reason to find the right journey to happiness and think critically.

In the context of the University, ulū al-albāb is an individual who not only integrates Islamic

Revealed Knowledge with Human Knowledge in the spirit of Iqra’bismi Rabbika but also

conveys the meaning and significance of fostering students. They assume the role of Islamic

leadership, replace corrupt and selfish leadership that applies nepotism and develop their

nations according to Islamic principles of holistic and sustainable development and

comprehensive excellence to restore the lost glory of Islamic civilisation and dignity to their

people to lead the world.

Among the many chosen verses touching the notion of ulū al-albāb were presented, clarified,

and called on the community to comprehend the meaning and reflect the essence with their

intellect. Sūrat al-Baqarah:197, Sūrat Āli cImrān:7 and 190, Sūrat al-Mā’idah:100, Sūrat Yūsuf:

111, Sūrat Ibrāhīm: 52, Sūrat al-Zumar: 18 and 21 and Sūrat al-Ṭalāq: 10 were often quoted.

Indeed, students were encouraged to grasp the concept and embark on the role of ulū al-albāb,

meaning that they use their intellect to analyse, investigate, and solve humanity's problems.

One verse drew the attention of the students, “... say “We believe in the Book; the whole of it is

from our Lord”; and none will grasp the Message except men of understanding” (Sūrat Āli cImrān:

7). The verse explains that the belief in the Book should be complete as it declares, “the whole

of it is from our Lord.” There shall be no doubt about the wholesomeness and the purity of the

Book if readers are men of insight (ulū al-albāb), and only such people may perceive the Divine

Message. As a result, in order to have complete faith in Revelation, one must be among the ulū

al-albāb.

Another verse is, “Behold! In the creation of the heavens and the earth and the alternation of night

and day are indeed Signs for men of understanding...” (Sūrat Āli cImrān: 190). The verse

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represents Allah’s vast plan, which is impossible for uninformed, illiterate, uneducated or

ignorant people to understand and appreciate the Creator's work. While providing

interpretation, students were urged to consider the creation of the heavens and the earth and

the cycle of night and day. This Sign could only be understood by individuals of understanding

(ulū al-albāb). If one is attentive to Allah and studies natural events as a thinking person (ulū

al-albāb), these Signs can help one understand the Reality in the cosmos. Hence, students were

invited to join the ranks of ulū al-albāb, allowing them to appreciate the great design and finally

causing them to fear Allah, accept His Message, and transmit it to others as an obligation, thus

safeguarding the people from all forms of calamities in both worlds.

The Qur’ānic narratives are true historical events and incidents, not myths or fabrications

intended to help people understand faith, particularly the ulū al-albāb. The verse states, “There

is, in their stories, instruction for men endued with understanding. It is not a tale invented, but a

confirmation of what went before it, a detailed exposition of all things, and a Guide and a Mercy

to any such as behave” (Sūrat Yūsuf: 100). Academics and students were urged to believe the

Qur’ānic narratives when explaining the verse since they include significant teachings and

counsel for ulū al-albāb. Only ulū al-albāb will have clarity since they can comprehend. All

students and faculty were encouraged to take on the role of ulū al-albāb.

The other two verses explained, “Say, “Not equal are things that are bad and things that are good

even though the abundance of the bad may dazzle thee, so, fear Allah O ye that understand! That

(so) ye may prosper” (Sūrat al-Mā’idah: 100), and “Allah has prepared for them a severe

Punishment (in the Hereafter). Therefore, fear Allah, O ye men of understanding Who have

believed! For Allah hath indeed sent down to you a Message” (Sūrat al-Ṭalāq: 10). According to

Revelation, the message here is that only ulū al-albāb would grasp the consequences of their

immoral behaviour and be aware of the dreadful punishment they would suffer in the Hereafter.

For Islamisation of the Self, this is necessary.

Emphasising Tazkiyat al-nafs

Tazkiyat al-nafs was the most commonly used Arabic phrase. (Purification of the soul).

Following the presentation of examples from the Qur’ān and Prophet Muhammad’s life and

Muslim scholars and thinkers, students engaged in conversations, expressing their perspectives

and experiences since some were adult students from various government departments,

including the police force. Students were drawn to read these verses and translate them into

practice: “And its enlightenment as to its wrong and its right; Truly he succeeds that purifies it,

and he fails that corrupts it!” (Qur’ān, 91:8-10). Students were urged to contemplate the

meaning by referring to various exegeses of the Qur’ān. Indeed, the audiences were inspired,

and emphasis was made on the purification of the soul: whosoever purifies his soul will

succeed, and whosoever corrupts it will fail. Mohd. Kamal Hassan would frequently cite this

verse to illustrate the significance and implications of tazkiyat al-nafs.

Resisting al-Nafs al-Ammārah

The discussions also reminded students and faculty of the three types of souls described in the

Qur’ān. The first is the commanding or evil commanding soul, al-nafs al-ammārah. This nafs

motivates a person to sin: “Indeed, the nafs overwhelmingly command a person to sin” (Qur’ān,

12: 53). This nafs has control over the self. It tells someone what to do. It results in sin and

corruption. This nafs’s owner is unable to follow his logic. When the nafs has a desire, it

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dominates a person and directs him. This nafs has control over a person. A person is subjected

to it if the nafs is ammārah. He will submit it. A human will obey the nafs’ orders and demands.

As a result, a person will voluntarily sin. Students were informed about the risks and

ramifications of this nafs. The academic community was encouraged to undertake efforts to

combat the effect of this type of nafs. While contemplating the nafs, students were instructed to

counteract its power through regular worship, good deeds, and reading the Qur’ān. Another

type of soul is al-nafs al-lawwāmah (self-critical or blaming soul). This nafs makes a person sin

but then incriminates itself. It reproaches itself and feels terrible. It also feels guilty. The guilt

increases to the extent that the person leaves those sins. The verse is: And I do call to witness

the self-reproaching spirit; (eschew evil) (Qur’ān, 75:2).

Nurturing al-Nafs al-Muṭma’innah

Staff and students were encouraged to read the Qur’ān to improve their taqwā (Allah- consciousness) and maintain continual and regular contact with the Qur’ān - the only road to

comprehensive purification. The following verses were chanted to remind the students of the

need and importance of the purification of the soul with particular reference to the

development of a righteous or reassured soul, which is referred to as a soul at peace:

To the righteous soul will be said: O (thou) soul, in (complete) rest and satisfaction! Come back

thou to thy Lord — well pleased (thyself), and well-pleasing unto Him! Enter thou, then, among

My Devotees! Yea, enter thou, My Heaven! (Qur’ān, 89:27-30).

Everyone in the University, particularly students, was reminded that the ultimate goal is to

enter Heaven as al-nafs al-muṭma’innah (in complete rest and satisfaction) — the goal set in the

cIbādah camps. Hence, students were urged to nurture al-nafs al-muṭma’innah, for Allah will

call such a soul to come to Him with well-pleased and well-pleasing unto Him to enter Heaven

with His other devotees. The possessor of this nafs will be satisfied. He will be happy. Moreover,

this person with this nafs will be moulded and disciplined to become the happiest. This Qur’ānic

call was often repeated among students and staff to awaken students to realise such a goal.

Thanks to Shaikh al-Kulliyyah, who inspired students to move forward with nurturing this

righteous soul.

Al-Nafs al-Ammārah (Evil-commanding soul) is the lowest degree of the soul, whereas the al- Nafs al-Lwwāmah (Self-critical soul) is at a higher degree for it blames oneself because of the

wrongdoings. Al-Nafs al-Muṭma’innah (Righteous or reassured soul) is at the highest degree.

Avoidance of Ḥubb al-Dunyā

Ḥubb al-Dunyā’s(lust for worldly life) goals of creating lust and obsession for worldly pleasures

were often discussed during the several sessions of Ibadah camps with a note on its negative

implications in life. In order to serve humanity, students at an Islamic university should also

focus on seeking the pleasure of Allah, not nurturing love and lust for worldly life and investing

their efforts to do so. In fact, this ḥubb al-Dunyā concept also caused students to transgress by

turning them into arrogant, haughty, pompous people unaware of their social and community

engagement obligations. Priority should not be given to lust for al-Dunyā since it would make

forgetting about life after death infinite and rewarding to those who perform righteous tasks.

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Since the conception of ḥubb al-Dunyā was predominant in the minds of the Muslim youth as

modernisation was an upward trajectory, the importance of ḥubb al-Ākhirah (love for life after

death) was discussed among students as an instrument to strengthen, bolster, and reinforce

and perpetuate the ‘Islamization of the Self’ to face it. Students were unintentionally admiring,

supporting, and embracing the effects of modernisation and materialisation, which caused

them to foster ḥubb al-Dunyā, making them more worldly, secular, liberal, occidental and

anthropocentric instead of theocentric in their philosophy of life, thought and vision. This rapid

secularisation was immensely influential to the extent that the processes were pervasive and

ubiquitous. The University community was urged to cultivate ḥubb al-Ākhirah and ḥubbullāh

(love for Allah) characteristics or work towards obtaining marḍātillāh (pleasure of Allah)

rather than traits that propel them to nourish ḥubb al-Dunyā, a trait not appreciated in Islam.

In order to caution the University community, especially the students, of the nature of this

world and its lures, illusions, deceptions, pitfalls, traps, distractions, temptations and

enticements, the following verses from the Qur’ān were chanted.

Know ye (all) that the life of this world is but play and amusement, pomp and mutual boasting,

(in rivalry) among yourselves, riches and children; Here is a similitude: How rain and the

growth which it brings forth, delight (the hearts of) the tillers; soon it whithers; thou wilt see it

grow yellow; then it becomes dry and crumbles away. But in the Hereafter is a Penalty severe

(for the devotees of wrong). And forgiveness from Allah and (His) Good Pleasure (for devotees

of Allah). And what is the life of this world but Goods and chattels of deception? (Qur’an, 57:20).

Fair in the eyes of men is the love of things they covet: women and sons; heaped-up hoards of

gold and silver; horses branded (for blood and excellence); and (wealth of) cattle and well-tilled

land. Such are the possessions of this world’s life; but in nearness to Allah is the best of the goals

(to return to) (Qur’an, 3:14)

Students were presented with information and optimism superior and more valuable to

women, children, riches, silver, gold and many other worldly possessions to reinvigorate and

rekindle self-Islamisation. Instead of the above, the highest of the aims is for the virtuous to

reside in Gardens close to their Lord with rivers running under them. There, they will have

companions who are pure and holy and will enjoy Allah’s (Riḍwān min Allāh) good pleasure.

What is more crucial and vital than the Pleasure of Allah? - told students while debating the

Islamisation of the individual self.

Inculcating the culture of “Say what you do” and Avoiding Dual Policy

Another Qur’ānic principle introduced was “lima taqūlūna mā lā tafcalūn” which is contained in

Sūrat al-ṣaff verses 2 and 3: “O you who believe! Why do you say that which you do not do? Most

hateful it is with Allah that you say that which you do not do” (Qur’ān, 61:1-2). This verse draws

attention to the fact that there should be complete concordance between a genuine Muslim’s

word and deed. A Muslim should implement this principle and whatever he says, and when he

has no intention of doing it or has no power for it, he should not say it. It also emphasises that

one of the most detestable, despicable, abhorrent, disgusting and diabolical phenomena

(kabura maqtan) in the Sight of Allah is the contradiction between an individual’s words and

actions. Thus, the conflict between words and deeds signifies a hypocrite who pretends to

perform righteously but does the opposite.

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URL: http://dx.doi.org/10.14738/assrj.1010.15589

Yes, people live in a world full of enticements, temptations, and hypocrisy, which is unavoidable

but can be administered and monitored. People are addicted to worldly luxuries and comforts,

and in order to obtain them, they resort to deception and, more crucially, double standards.

Because faith (Imān) is frail and shaky, people appear friendly when they are not. People utter

statements and assertions that never become acts and remain disconnected from reality, which

the Qur’ān condemns. Of course, youths are generally oblivious to what they are doing. This is

why this rhyme was frequently used and delivered to encourage the University community to

be sincere, honest, forthright and not vulnerable to unjust deeds by enforcing a double standard

strategy or policy. ‘Islamising the Self’ also requires “no to dual policy or say what you do.” There

shall be room for hypocrisy (nifāq). Students and academics were encouraged to carefully read

this stanza, consider its significance, and apply it honestly on and off campus and in their lives.

Concept of Tijārah and Anṣārullāh

The Qur’ān is Allah’s Revelation, and it contains not only holistic guidance in all walks of life but

also educates its followers by offering numerous practical concepts through which the Qur’ān’s

followers can enrich themselves with a clear understanding leading to Islamise the self in order

to lead the way to lead the universe in all aspects, of course for the sustainable development of

humanity with particular reference to morality and spirituality. It refers to a tijārah that will

save humans from a painful punishment, which includes forgiving sins, admitting them into

Gardens under which rivers flow and housing in magnificent homes in the Gardens of eternity,

which is the ultimate triumph. Another favour longing to everyone is help from Allah and an

imminent victory. The climax of tijārah is to advance good news to the believers. An Islamised

individual is required to say good things only. Hence, students and academics were reminded

of this important message from the Qur’ān.

The Qur’ān uses the phrase” kūnū anṣārullāh” which means “Be Helpers of Allah.” The verse is,

“O ye who believe! Be ye helpers of God: As said Jesus, the son of Mary, to the Disciples, “Who will

be My helpers to (the work of) God?” Said the Disciples, “We are God’s helpers!” Then a portion of

the Children believed, and a portion disbelieved: But We gave power to those who believed against

their enemies, and they became the ones that prevailed” (Qur’ān, 61: 14). In the verse, a command

is made to the believers to be the Helpers of Allah. The believers are to behave as anṣārullāh. It

is in the way that when Jesus, the son of Mary, asked his disciples, “Who will be my disciples, they

replied, we are Allah’s helpers.” The University community was reminded of this verse to ponder

the meaning of standing with Allah - the Creator and obeying His commands. In other words,

Helping Allah means striving to establish Allah’s norms and systems on earth holistically.

The phrase anṣārullāh refers to the one who accepts Allah’s admonition and instruction is a

Mu’min, the one who submits practically to His commands is a Muslim and devout Allah- worshipper, the one who adopts an Allah-conscious attitude is a Muttaqī, the one who competes

with others for good works is a Muḥsin, and above all, the one who begins working for the

transformation and reformation of the people by employing the same method of admonitions

and instruction and since the phrase is anṣārullāh rather than anṣāruddīn (Maududi, The

Meaning of th Qur’ān).

Concept of al-Birr and al-Taqwā

‘Islamising the self’ is a broad notion that, in the context of IIUM, includes not only acts of

devotion but, as previously stated, enhancing one’s characters and behaviours that include

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Advances in Social Sciences Research Journal (ASSRJ) Vol. 10, Issue 10, October-2023

Services for Science and Education – United Kingdom

developing and expanding virtuousness and Piety in the social dimensions. As a result, another

crucial topic frequently mentioned in student panel discussions was the concept of al-Birr and

al-Taqwā. Students were encouraged to cultivate righteousness and Piety, hallmarks of al-Din’s

perfection and benevolence. Indeed, Islam encourages its followers to engage in al-Birr

(righteous or virtuous deeds) and acquire Piety, or Allah’s consciousness. In this regard, a verse

from the Qur’ān was cited: “Help ye one another in righteousness and piety but help ye, not one

another in sin and rancour: fear Allah for Allah is strict in punishment” (Qur’ān, 5: 2).

The verse requires that people aid one another in virtue and piety and refrain from vice and

transgression by not assisting one another in sin and transgression. Al-Birr encompasses

everything that Allah finds pleasing in both inside and outward activities. Al-Taqwā entails

abstaining from anything Allah and His Prophet (peace be upon him) despise and disdain, both

inside and external. Students were taught the importance of performing every good deed and

eschewing everything considered wicked, vile and sinister. Not only should one avoid sin, but

one should also avoid exceeding Allah’s bounds in illegal, immoral and prohibited activities.

Students were warned that those who did not follow the divine rules would face retribution

since Allah is stern in punishing wrongdoers, sinners, and transgressors. Another verse that

emphasises al-Birr is:

It is not righteousness that ye turn your faces toward 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 practise regular

charity; to fulfil the contracts which ye have made; and to be firm and patient in pain (or

suffering) and adversity and throughout all periods of panic. Such are the people of truth, the

Allah-fearing (Qur’an, 2: 177).

Mohd Kamal Hassan, the third Rector and the author of the concept paper of the University,

frequently reminded students of al-khusrān, which signifies Man's Loss, especially in cIbādah

camps. His lectures and discourses inspired students to perform macrūfāt (righteous deeds)

while regularly avoiding munkarāt (vicious deeds). A sūrah contains the notion of al-khusrān:

“By (the token of) Time (through the ages), Verily Man is in loss, except such as have faith and do

righteous deeds, and (join together) in the mutual teaching of Truth and Patience and Constancy”

(Qur’ān, 103: 1-3), was recited at the end of every programme as a form of reminder about the

Loss. So, recitation of Sūrat al-cAṣr became a culture that continues in the University that

students and academics must perform righteously.

Getting Rid of Amrāḍ al-Qalb

One of the frequently repeated messages was about preventing spiritual heart diseases (amrāḍ

al-qalb). It was instilled in students through cIbādah camps and weekly ḥalaqah sessions.

Abstinence from amrāḍ al-qalb was promoted in order to purify the heart and soul and correct

all ill-mannered characteristics and attributes. In general, narcissism was to be eliminated.

Some qualities and behaviours in youth continuously lead to nearly unwarranted or mad

behaviour. Envy, pride, anger, insolence, backbiting, defaming, nicknaming, speaking ill of

others, suspicion, ostentation, haughtiness, hypocrisy, ingratitude, egotism, boastfulness,

selfishness, egomania, egocentricity, vainglory, self-importance, self-admiration, and self- advertisement were highlighted as spiritual heart diseases. While avoiding these diseases,

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URL: http://dx.doi.org/10.14738/assrj.1010.15589

students and faculty were encouraged to cultivate compassion, humility, meekness,

and modesty in all their human interactions, more importantly in the University community.

An Islamised person should regularly and firmly check oneself in order to avoid undesirable

behavioural patterns and characteristics. As the proponent of instilling humility of the most

extraordinary degree among university community members and distancing from spiritual

heart diseases, Mohd. Kamal Hassan frequently urged students to focus on other passages and

Prophetic Examples. The following verses of the Qur’ān were recited to admonish the students: