Sejahtera Academic Framework (SAF)

40 39 too. An integrated curriculum such as this will be able to produce Insān Sejahtera , who will not only attain his or her kesejahteraan diri , but to spread it out to enable the society’s, environment’s and nations’ kesejahteraan too. As an Insān Sejahtera ( Sejahtera person), one is responsible to contribute towards the advancement and betterment of all aspects of one’s life whether economic, politics or social, for one’s family, society and nation, as well as the world. More importantly, in one’s endeavours to fulfil this responsibility, one has to limit fasād or destruction. The Insān Sejahtera shall always strive for development not for material gain alone, but rather for the kesejahteraan and equilibrium of the society. This idea of limiting fasād is equivalent to the idea of sustainable development - preservation and promotion of the 5Ps (Peace, People, Planet, Property, Partnership). Hence, IIUM lecturers as murabbis , besides teaching students to excel in their academic studies or to become experts in their area of study, need to also focus on students’ capabilities, resilience, and strength of critical, creative and innovative thinking, the internalisation of values, the discernment of making good and fine judgment, decisions and resolving problems and crisis, and development of pro-social behaviours, concern for and compassionate towards the kesejahteraan of the society and environment. The aspiration of the FPK, i.e. in line with the vision and mission of IIUM, is to nurture IIUM graduates who are responsible and just towards the society, environment, and the ummah ; and achieving total success (Falāḥ) in the world and Hereafter. Although FPK may be seen as “local” to Malaysia, with its specific reference to “Malaysian citizen”, the spirit is not localised, and is applicable to all IIUM students. The FPK does not detract from the Islamic Philosophy of Education, which continues to be the basis of the mission and vision of the University. FPK though, is explicitly included in the SAF because it provides a concise and common objectives which may be shared with all, Malaysians and non-Malaysian alike. The teachings of Islam as contained in the Qur’ān and elaborated by the Prophet (peace be upon him) do not concern only matters of correct belief and good personal behaviour or the affairs of family life no matter how important they are. Rather, those teachings cover all aspects of human life and existence both at the individual and collective levels and throughout the different stages of the human journey in this world. Accordingly, setting up the norms and criteria of good and evil and truth and falsehood and laying down rules and laws to regulate human social, economic and political interactions and relations within and among societies and countries are part and parcel of Islamic teachings and practices. The feature of Islamic teachings and practices clearly underscores the social and communal nature of Islam as a way of life caring for both the individual and the community. The Sharī ʿ ah as enunciated in the noble Qur’ān and Prophetic Sunnah in all of its parts is means to; 1. secure a benefit for the people, and MAQĀ Ṣ ID ASH-SHARĪ ʿ AH 2. protect them against corruption and evil. Besides being revealed to benefit human beings and removing them from harm, this is also an indicative of Allah’s mercy to humankind. There are three (3) different categories of the objective of Sharī ʿ ah : a. Essentials: The matters on which the spiritual and worldly affairs of the people depend, to neglect them will lead to total disruption and disorder and it could lead to bad ego-centric consequences. b. Complementary: The matters of which a kind of interests or benefits which leads to hardship of the individual or hardship to community if it is neglected but does not lead to the total disorder of normal life. The aim is removing hardship. For example, rukhsah in 'ibādah . c. Embellishment: The matter of which its realisation leads to improvement and the attainment of desirable means. For example, the observance of cleanliness in personal appearance and in 'ibādah , moral virtues. the disappearances will not interrupt the normal life; however, it might lead to the lack of comfort in life. These five values of the “Essential” to human existence are: 1. Preservation and protection of ad-dīn (Religion) 2. Preservation and protection of an-nafs (Life) 3. Preservation and protection of al-'aql (Intellect) 4. Preservation and protection of al-mal (Wealth) 5. Preservation and protection of an-nasl (Lineage) Collectively, they are deemed as the five essentials of human existence. Preservation and Protection of ad-dīn (Religion) The word ad-dīn signifies ‘religion’ in the widest sense, extending over all that pertains to its doctrinal contents and their practical implications, as well as to one’s attitude towards God. (Muhammad Asad, The Message of the Qur’ān , KL: 2011, p. 69). In other words, it includes what we should think and believe about God and other articles of faith as well as how we should behave and act in out worldly life. It is a way of life. In the Islamic worldview, it is religion and religious faith that establish and maintain the essential vertical bond between human beings and God, their Creator and ultimate Sustainer (or Rabb ). This connection with God is at the origin of all human spirituality and ethics and has far-reaching implications for human life and existence in the world. Just as religion builds and enhances our vertical bond with our Creator who is the Absolute and most Sublime being, it lays down the values, norms and rules that shall govern our behaviour and actions and regulate our horizontal relationships and interactions with fellow human beings and the natural world with all that exists therein. Both types of human beings’ connection with God and His creation have a definitively spiritual character no matter how strong or weak it may be.