Sejahtera Academic Framework (SAF)

94 93 An exposure of Islamisation at its epistemological perspective would have been the most ideal form of training for graduates carrying the bandwagon of IIICE. Inclusive in this narrative is to train the IIUM graduates to be able to articulate why Islamicisation of human knowledge is critical. Against that background, IIUM graduates must be able to integrate the Islamic values or perspectives into contemporary human knowledge, culture and civilization as well as relevantisation of Islamic revealed knowledge in all human sciences. This is the forte of the course Islamicisation of Human Knowledge taught at the International Institute of Islamic Thoughts and Civilisation (ISTAC). A more advanced course on Islamisation is that taught at Kulliyyah of Islamic Revealed Knowledge and Human Sciences. The course exposes the students to the various models of Islamisation of Knowledge as propounded by renown Muslim scholars such as Syed Muhammad Naquib al Attas, Ismail Raji al Faruqi, Taha Jabir al Alwani and Louay M. Safi. The course further offers a critique to the current approaches of Islamisation as well as proposing theoretical construct for the framing of suitable methodology for the relevant disciplines. For the Department of Arabic Language and Literature, for example, the process of Islamisation in linguistic studies is studied, whilst at the Department of Fiqh and Usul Fiqh students are exposed to selected jurisprudential issues such as tajdīd, ta’sil, takyif and takamul between sciences. Issues in Islamisation of Knowledge, a generic course for the PG students at the KIRKHS, focusses on the intellectual content of Islamisation of Knowledge by examining methodological issues and comprehends the history of ʾ i ṣ lāḥ and tajdīd . The course digs deep into the conceptual and methodological issues of Islamisation of human sciences, whilst exposing the students at the same time the need to embark on the relevantisation of Islamisation to human sciences. For the Department of Sociology and Anthropology, the additional component is theory building in the form of social theory in tawhid paradigm. Islamic worldview that focusses on individuals that understand his/her relation with his/her Creator, his/her relation with man, and his/her relation with universe could mould IIUM graduates’ personality and character to someone that could effectively carry his task responsibly as a Khalīfah in this world. The Kulliyyah of Information and Communication Technology (KICT) takes this angle in its Kulliyah core course entitled Islamic Worldview on ICT and Society. The course takes this theme deep to its heart in its appraisal of the nature, characteristics and foundations of the Islamic society in relation to ICT and values. The course further seeks to inculcate the highest Islamic values and ethics in arriving at an equilibrium in the application of latest developments in the domain of ICT. It seeks to mould the character of IIUM graduates to be of excellent professional conduct and code of ethics. Muslim scientists of the past have left behind valuable scientific and technological developments that have formed the bedrock of the current modern science. By harnessing the contributions of the Muslim scientists of the past, IIUM graduates would be able to appreciate their critical role to continue their struggle as well as to draw lessons that could solve the current educational and political crisis of the Muslim societies. The INHART course entitled Values, Technology and Society takes this angle as it is deemed critical that Muslims continue to come up with constructive solutions to human problem within the Islamic worldview and values. For Kuantan campus, the practice is to offer a Unified Islamic Input for Postgraduate students from five Kulliyyahs i.e. Science, Medicine, Pharmacy, Dentistry and Nursing. This course which has been developed by a team of academics from all the Kulliyyahs in Kuantan is classified as both the Kulliyyah and University course and is required for graduation. This course is quite comprehensive in its coverage, embracing within its ambit not only the historical development of Islam, Science and Technology and the achievement of the Muslim scientists in the past, but also dealt with Islamisation of the sciences itself, the inculcation of Islam’s spiritual and moral values in the mind, personality and the conduct of the graduates. Among the Islamic virtues sought to be nurtured through the course is integrity, trustworthiness, perfection, manners and sincerity. The course also seeks in the first place to give the students with a grounded knowledge in the concept of Islamic worldview (Philosophy) that would be able to guide them in their future undertakings, not only in their personal life, but also in any endeavours between them and other humans, the whole society and humanity at large. As scientists, they are faced with many ethical and social responsibilities and the course seek to train them to make the most Islamically ethical choice. The ethical decorum that scientists have to foster extends also in their research, particularly that involving human clinical and animal researches). In tandemwith the onslaught of climate change, the course aims to expose the students to the latest technological development in the area of green technologies. The Kulliyyah of Allied Health Sciences’ Islamic Input for Health Professionals dedicate itself to train IIUM graduates to appreciate their role in enhancing and sustaining the Islamic beliefs, values and practices in their research and professional undertaking. In doing so, the course starts with an elucidation of the classification of Islamic science, before foraying into the historical contribution of theMuslim scientists of the past tomodern medicine and public health as well as the importance of upholding high Islamic values and ethics in the profession. Of particular mention is the AED 6000 course entitled Values, Ethics and Built Environment which has been designated as the core course for all the PG programmes at the Kulliyyah of Architectural and Environmental Design such as the Master of Science (Built Environment, Master of Architecture (MAAR), Master of Urban and Regional Planning (MURP), Master of Science in Quantity Surveying and International Procurement, Master of Science in Building Services Engineering (MSBSE), Master of Science in Asset and Facilities Management and Doctor of Philosophy (Built Environment). The course aims to train the students to grasp the essence of Islamic Ethical Philosophy as derived from the two principa l sources of Islam: the Holy Qur’ān and the Prophet’s sunnah . At the end of the course, students should be able to understand the