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.
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