The article explores the concept of the Islamic university as envisioned by Syed M

Naquib al-Attas. It also discusses the Institute for the Study of Islamic Thought and
Civilization-International Islamic University Malaysia (ISTAC-IIUM) as a realization of al-Attas'
idea of an Islamic university. The research uses descriptive and comparative analyses to
understand al-Attas' ideas in comparison to other figures. The research findings highlight that
the Islamic university is based on the concept of the perfect or universal man (insan kamil),
which is effectively applied in ISTAC-IIUM. The goal of the Islamic university, according to al-
Attas, is to produce a perfect or universal man.

Al-Attas identifies the problem faced by Muslims today as the problem of science or
knowledge. He believes that all actions should be based on knowledge, and science is crucial
for the advancement of civilization. However, al-Attas argues that the problem lies in the
secular Western culture's influence on science, which has led to the exclusion of religion
from the scientific framework. As a result, modern science has become atheistic, leading to
the erosion of moral values and civility. To address these issues, al-Attas emphasizes the idea
of an Islamic university. He considers universities to be fundamental institutions in shaping
people's educational framework. The university experience influences individuals' thoughts,
perspectives, worldviews, attitudes, and behavior. Therefore, if universities propagate
erroneous teachings, their graduates will perpetuate those errors. Al-Attas idealizes the
concept of an Islamic university, exemplified by his establishment of ISTAC-IIUM (1991-2015).

The paper aims to examine al-Attas' idea of an Islamic university, with a particular focus on
ISTAC-IIUM as a case study. The research methodology employed is qualitative, relying on a
literature review. Primary data is derived from al-Attas' works, while secondary data is
gathered from various writings and research by other scholars on al-Attas' ideas. Descriptive
and interpretative analysis methods are utilized to understand al-Attas' ideas, along with
comparative analysis to situate his ideas among other scholars. The term "university"
originates from Latin, meaning "all human beings." In Islam, the concept of the university is
closely related to the notion of universality (kulliyah) in terms of science and human spiritual
happiness. Thus, the university in Islam imitates the structure of a human being, both
physically and spiritually, as science and humans are intimately interconnected.

In summary, the article provides an overview of al-Attas' ideas on Islamic

universities, with a specific focus on ISTAC-IIUM as an exemplification of his concept. It
explores the relationship between the university and the ideal human being, emphasizing
the importance of knowledge and the challenges posed by secularism in the field of science.

The passage discusses the concept of the perfect human being or insan kamil and its
relevance to the idea of an Islamic university. It mentions that this concept has been widely
discussed in Muslim metaphysics, with figures like Abu Yazid al-Bistami, Ibn 'Arrobi, and Syed
M Naquib al-Attas delving into the topic. The insan kamil is someone who can embody the
divine nature without compromising their servitude to God.
 The character of the human being in Islam is studied primarily through the noble
morality of the Prophet Muhammad, who serves as an example. In contrast, Western
civilization has its own concept of a perfect human being, which includes traits like great
thinking, high taste, genius, democracy, and a noble and respectful attitude in daily life.
However, the Western concept lacks a figure as a clear example. Al-Attas formulated the
concept of the Islamic university, which reflects the universal human being. The university,
like a human, should have an eternal and vital center, represented by the Qur'an and
Sunnah, as the foundation of knowledge. The university's faculties correspond to the body
organs of a human being, and the intellect serves as the core of education. Al-Attas believed
that errors in Muslim thinking and understanding could be addressed through the
establishment of an Islamic university.

Al-Attas founded ISTAC-IIUM as an Islamic university, with the aim of conceptualizing

essential concepts relevant to cultural, educational, scientific, and epistemological issues
faced by Muslims. The curriculum of ISTAC-IIUM focuses on educating and nurturing civilized
individuals based on wisdom, fairness, and the morals of the Prophet Muhammad. It
emphasizes the importance of intention, sincerity, honesty, and patience in seeking
knowledge. Al-Attas also divided the curriculum into fardlu 'ain (individual obligations) and
fardlu kifayah (collective obligations) to fulfill the eternal and spiritual needs of students. In
summary, the passage discusses how the concept of the perfect human being or insan kamil
is related to the Islamic university and its embodiment in ISTAC-IIUM. It highlights the
importance of the Qur'an, Sunnah, and the Prophet Muhammad's example in shaping the
curriculum and objectives of an Islamic university.

The text discusses Al-Ghazali's division of knowledge into fardhu 'ain (individual
obligations) and fardhu kifayah (collective obligations). Fardhu 'ain refers to knowledge that
is obligatory for individuals to perform specific actions, such as understanding the fiqh of
commerce for those involved in trade or knowing the rules of Hajj for those undertaking the
pilgrimage. Fardhu kifayah, on the other hand, pertains to knowledge that only needs to be
studied by some members of the Muslim community, not everyone. The collective
responsibility of fardhu kifayah falls upon the Islamic community as a whole. Al-Attas further
emphasizes the structure of science and the Islamic Education curriculum, which should
reflect human beings and be based on university rankings. He presents a schematic diagram
depicting the relationship between humans and universities, where universities represent
the highest level in the education system. However, the educational system and
categorization of knowledge can also be applied at lower levels.

In higher education, Al-Attas categorizes science into fardhu 'ain and fardhu kifayah.
Fardhu 'ain includes religious learning, such as the study of the Qur'an, Sunnah, Sharia
(including fiqh and Islamic principles), theology, Tasawwuf (including psychology, cosmology,
and ontology), and linguistics. These are knowledge areas that every individual should learn.
On the other hand, fardhu kifayah comprises general knowledge areas that can be fulfilled if
some Muslims have pursued them, such as humanities, natural sciences, applied sciences,
technology, comparative religions, Western culture, Islamic language, and Islamic history.
Overall, Al-Attas' educational curriculum applies primarily to universities and higher
education institutions but can also be adapted to lower levels of education. The emphasis is
placed on categorizing knowledge into individual obligations and collective obligations,
thereby providing a comprehensive framework for Islamic education.