Oleh/By		:	DATO' SERI DR. MAHATHIR BIN MOHAMAD 
Tempat/Venue 	: 	MALIK FAISAL HALL, PETALING JAYA, 
Tarikh/Date 	: 	24/08/93 
Tajuk/Title  	: 	IN CONJUNCTION WITH THE 10TH 
			ANNIVERSARY OF THE INTERNATIONAL 
			ISLAMIC UNIVERSITY MALAYSIA 



 Assalamualaikum warahmatullahi wabarakatuh.
I would like to thank the Board Members and  academic  staff
of the International Islamic University Malaysia (IIUM)  for
inviting me to share with you some of  my  thoughts  on  the
role of IIUM as an Islamic international university.
2.   I feel honoured to be with you today as you commemorate
the 10th Anniversary of the International Islamic University
Malaysia.  Alhamdulillah, the  University  is now well-known
as a reputable institution of higher learning in Malaysia as
well as in  the  Muslim  world.  The  International  Islamic
University  Malaysia  has  shown that an Islamic university,
properly  conceived,  could  achieve  a  level of excellence
which  is on  par with  the more established universities in
this  region  and  elsewhere.  There  is  no doubt that this
achievement  is  due,  in  large  measure, to the vision and
wisdom of its academic staff and management.  They have made
what the  university is today.  I would like to congratulate
them all for their dedication and achievement.
3.   The idea of an Islamic university in Malaysia  has been
expressed by many  Muslim  quarters  since  Independence  in
1957.  As a Malaysian  Muslim  I shared this vision and I am
glad  to be  able to  contribute in  a small way towards its
founding.  I  was much encouraged by the support of Almarhum
Professor Ismail Al-Faruqi.
4.  There has always been within the Muslim country a belief
that an Islamic university  must  be  concerned  exclusively
with the study of the  religion  of  Islam.  One can perhaps
understand  this  narrow  view  where  other  religions  are
concerned, for they do not regard religion as a way of life.
Islam is not just a belief, a faith. Islam is a way of life.
A way of life  that  encompasses  all  that  one does during
one's lifetime  must  include  command  of all the knowledge
that  can  contribute to it.  Such is the importance  of all
knowledge  in  Islam   that   we   are  enjoined  in   Surah
Al-Ghashiyah  that  we  must  observe  the mountains and the
camels.  Obviously  these  are  examples of the creations of
Allah  and  equally  obviously, they have a bearing on life.
To observe  is to study.  No limits are placed on the extent
of our  study of  these creations of Allah.  Surely Islam is
a  religion  that  positively  exhorts  us  to  study   what
surrounds  us,  and  constitutes  a  part of our life.  Such
studies  constitute  the sciences,  for what else can result
from our observation if not scientific knowledge.  Yet there
are Muslims who would have us confine learning and knowledge
solely to the study of the teachings and the interpretations
of Islamic theology and Islamic laws.
5.   And  so  the Islamic university must not confine itself
solely to theology.  All  the subjects that are being taught
in other universities must be taught with equal thoroughness
in the Islamic university.  The  students  who graduate from
the    Islamic   university   must   be   well-rounded   and
knowledgeable and must be able to live and contribute to the
way of life  of Muslims in all aspects.  They  must know how
to administer  themselves  and  the Muslim ummah, to develop
and to defend them as much as they must know and perform the
rituals of Islam.
6.   But then if an  Islamic   university  teaches  subjects
which are no  different from those which are being taught in
other  universities,  what  makes  it an Islamic university?
This is  a cogent question.  A way of life is not just based
on knowledge.  It  must also  be based on a set of values, a
culture.  In other words it  must form a  part of a distinct
Islamic civilisation.  If Islam is to be a way of life, then
that way of life must be based on  Islamic  values.  To know
these values  it  is  necessary  to have  at least a working
knowledge of the  religion of Islam, particularly that which
affects our thinking,  our  evaluation  and  reaction to the
problems affecting our life.
7.   Not everyone in a Muslim community must have a thorough
knowledge of Islam.  It is sufficient if there is  even  one
or a few  who have a  thorough  knowledge  of  the different
aspects  and parts  of the religion.  For the rest they must
have sufficient  knowledge of the creed so as not to deviate
from the essence of  Islam.  In an Islamic university, every
student must be taught  sufficient knowledge of the religion
as to make him a good  practising  Muslim,  to  guide him so
that in the use of the knowledge that he has gained, he will
not deviate from the teachings of Islam and from the Islamic
way.  Thus he will  be not only knowledgeable of his subject
but he will not misuse  it or  employ  it in  a way  that is
forbidden  by  the  religion.  Since  Islam  does  not  just
forbids but enjoins the faithful to do  positive  things  in
life, he must know the right way to do  this,  to employ his
knowledge in the way and the cause of Islam.
8.   The  question  is  how  much  knowledge  of   Islam  is
sufficient?  It  is  here  that  the  scholars  have  always
differed.  Some  want  the  knowledge  to  be  so  deep  and
extensive as to exclude other  knowledge.  Some  would  have
their knowledge so  shallow  that  there is real danger that
the religion will be neglected entirely.
9.   The  people  who  planned  this university can only say
that it should produce graduates steeped in the teachings of
Islam  while  they acquire knowledge that will contribute to
their own betterment in life and so to the betterment of the
Muslim ummah.  It is  up  to the  academics to determine the
levels.  What is desired is that the graduate of the Islamic
universities is not only knowledgeable in his subject but is
a well-rounded Muslim whose faith  is not  merely  inherited
but is fortified by his understanding of the  teachings.  He
goes forth into the world well equipped to create and live a
way of life that is truly Islamic.
10.  Today we cannot say that Muslims in  general,  practise
the Islamic way of life.  How can we claim that when  we see
them disunited, even at war with each other, weak,  backward
and almost  totally  dependent  for  their   safety  on  the
goodwill and  whims  and  fancies  of  others?  Despite  the
injunctions  of  the  Al-Quran  to  be  prepared  to  defend
ourselves,  it  is  obvious  that  we are quite incapable of
doing so.  Everywhere we see Muslims being oppressed without
any Muslim nation or people being able to play any real role
in  preventing  the  oppression, in restoring justice and in
bringing about peace.
11.  There  is not a single Muslim superpower.  Nor is there
a Muslim nation  which is at  the leading edge of knowledge,
of technology, of  organisational  and administrative skill.
Yet we know that  Islam  stresses the need for knowledge and
skills in those fields which  can strengthen and protect the
ummah.  Far from strengthening ourselves, we are dissipating
our resources by splitting  ourselves  and  quarrelling over
minor  issues.  Instead  of solving our problems through the
application of Islamic principles and teachings we resort to
getting  help  from  those  who  cannot  possibly  have  any
sympathy for  Islam or  the Muslims.  Truly  we cannot claim
that we are practising the Islamic way of life.
12.   While the  performance of certain prescribed ibadah is
essential to the practice of Islam and the expression of our
faith, the practice of the Islamic way of life is equally an
expression of that faith.  We believe in  life  after  death
and in the rewards and  punishments which  will be meted out
then.  But Islam,  more than  any other  religions, is about
life before  death.  That  is  why  Islam  is a way of life.
That is  the only  way that Islam  can be a way of life.  If
now, if life is solely  devoted  to  death and to hereafter,
then Islam cannot be a way of life as we all  acknowledge it
to be.
13.  We are fortunate to be Muslims.  We are Muslims because
those  who enter the faith at the time of the Prophet s.a.w.
practised  the  Islamic  way  of  life.  They  were not just
strong in their belief but they practised the Islamic way of
life.  As a result these  nomadic and backward  Arabs became
powerful and highly  knowledgeable about the conduct of life
as individuals and as  nations  and  were able to spread the
religion well beyond  their  impoverished  desert  homeland.
The teachings of the religion today stress rituals and those
matters which are forbidden, no matter how trivial, that the
exhortation of  the religion  which concerns  acquisition of
knowledge   and  skills  is  largely  ignored.  If  at  all,
knowledge  is  translated as knowledge of Islam and the laws
derived from its interpretation.
14.  There  is  also a tendency to divide knowledge into the
religious and the secular.  This is actually in accord  with
the division in the Christian religion between the state and
the church, the  religious  and  the worldly, which resulted
from the  resentment against  the excessive influence of the
church in the affairs of state.
15.  Is there in Islam a distinction between  daily life and
religious observation?  If Islam is a way of life, can  that
way be separated from the  practice  of  religion?  We  know
that  cannot  be.  Our  life  is  totally  governed  by  the
teachings  of  Islam.  And  our life must include what we do
 for a living, what we do for our defence and the defence of
the  religion, what we  do to enhance the position of Islam,
its spread and the respect for it.
16.  To  do  all  these  involves  skill and knowledge.  The
Prophet  s.a.w.  was  known  for his business skills and his
wisdom in  worldly matters.  This contributed to the respect
the communities in Makkah and Madinah had for him and to his
eventual  success  in carrying the Message.  The Prophet was
knowledgeable in the  affairs of everyday life as much as he
was knowledgeable in religion.
17.  How  then  can  we  adopt  the  Christian  thesis  that
religion should be separated  from  secular  affairs?  There
cannot  be  this  separation in  Islam.  And if  there is no
separation,  there  cannot  be  separation  between  what is
secular knowledge and what is religious knowledge.
18.  Hence the different disciplines that an Islamic
university must  focus on,  teach, research and spread are a
part of the  teachings  of  religion.  They are not secular.
Knowledge  regarding  what  is  not concerned with religious
rituals and laws must still be  governed  by  the  needs  of
Islam as a religion and a way of life  and  the  values  and
objectives  laid   down  by  it.  These  knowledge  are  not
secular.  They  are  a part of the religion and must balance
the knowledge of the rituals and the laws of Islam.
19.  Failure to learn and master  these  subjects, which are
not specifically religious,  will  expose the Muslims to the
danger of losing their religion.  This happens spectacularly
when, because of their material and intellectual poverty and
weakness, they  are subjected  to outside pressures and even
to conquest and oppression.  But  even  if  they  are merely
poor and lack various  skills  and  knowledge  they  are  in
danger  of   being  obstructed  in  the   practice  of their
religion.  Their  acquisition   of   knowledge  and  skills,
intellectual and  material  wealth  is therefore  a  part of
their means to preserve their faith  a part of the practices
of their religion  and  their  way of life.  The al-Quran is
clear on the issue  of  poverty.  Poverty is one step before
losing faith.  And we must  remember  that  poverty  is  not
concerned  only  with  material  things but intellectual and
other skills also.
20.  Again   it  is  clear  that  Muslims  must  pursue  all
knowledge  in order  to protect  their faith.  It is because
they neglect knowledge that is not manifestly related to the
religious rituals and the laws  governing  their practice of
the  religion  that  they  have  become   weak   and  easily
oppressed, and in many instances  disillusioned  with  their
faith.  It  is  therefore  important  that the faithful must
correct this narrow view of  Islam  and  to  seek  knowledge
which can contribute towards  the  preservation of Islam and
the Islamic way of life.  And towards this end, all Muslims,
male and female must contribute, for  to  exclude females is
to halve our strength.
21.  There is certainly no necessity for the kind of women's
liberation that is corrupting the Western world, but it must
be remembered  that  it was Islam which gave specific rights
to women.  Unfortunately  in  the  attempt  to  avoid  being
distracted by women we have excluded women from intellectual
pursuits and participation in public life.
22.  The collapse  of religion in the West should serve as a
warning to us.  If we are too liberal in our  interpretation
of Islam, it too can collapse.  But fear of this possibility
should not lead us to curtail or  reverse  even  what  Islam
permits.  We must always be aware and respectful of the true
limits imposed by Islam  and  we  must abide by them.  Where
Islam permits flexibility, these must be availed of.  But at
all times the interest  and  well-being of the ummah and the
religion must be safeguarded.
23.   The  IIU  is set up in order to safeguard true Islamic
knowledge in the context  of  a  world  that  has changed so
vastly since the coming of Islam.  It  is  meant  to prepare
Muslims to face the problems of the  modern world with their
faith intact.  It is to ensure that the Muslim world-view is
balanced between  life  and  the  hereafter.  It is meant to
perpetuate Islam as a religion for all times.
24.  Clearly the task before this university and for all who
are involved with it is very great.  It is nothing less than
to help in the resurrection of Islam  and  the  Muslims.  Of
course it will not be alone in  this  struggle.  It may just
contribute  one  little  bit  to  this effort.  But even the
little it  can do  is of great  significance to the religion
and the ummah.
25.  I am  aware  that  my views  may not be shared by many.
But as a  Muslim  I feel  t is my duty to say all these even
if I will come  under  much  criticism  especially  by   the
orthodox.  Islam  and the Muslims have regressed.  There are
some who will  not even admit this.  There are some who will
claim that t here  is  a  great  resurgence  of Islam at the
moment. But in truth at no time in history has Islam been as
greatly   humiliated   as   now, at no time have the Muslims
wavered more in their faith.
26.  You  in  the university, whether academics or students,
have a heavy responsibility.  You are a part of the struggle
to restore  Islam, to  restore  the  faith, to  restore  the
respect  and  the dignity of Islam and to reinstate the role
of the ummah  in  worldly  affairs.  You  have  to  do  this
without neglecting akhirat.  You always  have  to  achieve a
balance between the two.
27.   This is  not  just any university.  This is an Islamic
university.  It has a duty to the  ummah and to  Islam.  And
you have a duty to the ummah and to Islam.
28.   It is with the hope and expectation that you will all
bear this in mind that I now declare the Convocation Fiesta
organised by the Student Representation Council and all
student Association officially closed.
Wabillahitaufik walhidayah wassalamu'alaikum  warahmatullahi
wabarakatuh.