Journal of Pharmaceutical Negative Results ¦ Volume 13 ¦ Special Issue 9 ¦ 2022 5851
HEALTH ENDOWMENT MANAGEMENT IN HIGHER EDUCATION INSTITUTIONS (IPT) IN MALAYSIA:
HISTORY AND REALITY
Mohamad Khairul Izwan Rifin1, Wan Kamal Mujani2, Mohd Afandi bin Mat Rani1, N Aznaim1, M Syakir1, Afiffudin Mohammed Noor 1, Norshahila Mohamad Razak3
1Universiti Teknologi MARA, Academy of Contemporary Islamic Studies.
[email protected]. @uitm.edu.my
2Pusat Kajian Arab dan Tamadun Islam, Fakulti Pengajian Islam, Universiti Kebangsaan Malaysia.
[email protected], [email protected]
3Taylors University, Subang Jaya, Selangor, Malaysia.
DOI: 10.47750/pnr.2022.13.S09.704
Higher Education Institutions (IPT) have existed since the heyday of Islam through a process that is in line with the development of the education and health system. IPT is seen as a place that serves as a center for the dissemination of knowledge, development of human personality and also a catalyst for the local socio-economy. With the emergence of IPTs managed by a number of governments based on the concept of Islamic legislation, the instrument of endowment for higher education and health is widely used as one of the methods in ensuring the stability of management and the integrity of its administration. This paper is written to identify how the development of higher education and health endowments in HEIs or universities that use endowment funding from the era of Islamic development and how the current reality in Malaysia. The authors analyzed the data using qualitative methods and conducted interviews with officers who manage the unit/ department of higher education and health endowment in selected and identified HEIs. The results of the study revealed several important issues in managing and developing higher education and health endowments in HEIs such as funding and financial problems, lack of specialist manpower and issues of collaboration with trustees. The management of education and health endowments in the heyday of Islam needs to be examined in order to be re-applied in line with current progress and Islamic principles by the management of IPT. The author concludes that HEIs need to continue to make improvements and always be ready to address every issue and challenge in implementing higher education and health endowments in HEIs that are the focus of the community to get education and health in the form of endowments.
Keywords: Waqf Management, Higher Education Institutions, Health, Hospitals, Malaysia.
Introduction
Throughout the development of Islamic civilization, it was noted that there was a connection between waqf and educational and health institutions. Starting from the time of Rasulullah saw, until the time of the Abbasid Empire (754M-1258M), Ayyubid Kingdom (1171M-1249M), Mamalik Kingdom (1249M-1517M) and Ottoman Empire (1258M-1924M), waqf has grown rapidly with the construction of many schools, schools, health centers and so on. The world of Islamic civilization has witnessed various developments in effective IPT and health systems so that the effects can be seen striving in the current management system and administrative model.
The purpose of writing this article is to identify how the method or model of management of higher education endowment and health endowment (Hospital) from the heyday of Islam and how the reality of endowment management in IPT in creating and operating it. If seen in general, the various ways and methods made in the
Journal of Pharmaceutical Negative Results ¦ Volume 13 ¦ Special Issue 9 ¦ 2022 5852 governance of HEIs to generate finance, seems the role of the endowment of HEIs in developing universities and health centers (hospitals) is no exception. Its development needs to be seen from various perspectives, both historical and contemporary. Many studies have been done on the endowment of IPT that have been discussed by researchers before, but the issues that will be discussed by the author is more focused on the management of endowment of IPT and health itself in the context of history and the present.
Methodology
The main instrument of this paper approach to obtain data is from the study of historiography and content analysis such as documents, books related to waqf, etc. analyzed analytically and arranged according to narrative style and form. The accuracy of the facts in the content analysis was reinforced by semi-structured interviews conducted at simple random in conducting interviews with officials directly involved with the management of higher education and health endowments.
Literature highlights
It is important for Muslims to use the best methods or mechanisms in strengthening the economic system in matters of religion, education, health and so on. Thus one of the methods seen in promoting a more perfect and equitable distribution of wealth is with waqf in the form of charitable deeds that are able to maintain its value over a long period of time (Sadeq, 2002). All the benefits and contributions of waqf in politics and socio-economy are seen to increase the growth and development of the country and the Muslim community from year to year and set a high benchmark from the various forms of welfare available. A very important role through the accumulation of waqf assets is aimed at providing stronger social and economic needs in pioneering religious institutions, education, health, livelihood, protection, out-of-town transformation as well as technological facilities (Singer 2008). The retention and accumulation of waqf assets in the form of higher education and health is found to be still in a state that has not reached the best level, especially in the context of what is the best action to be taken by the government to address it (Raditya, 2020).
There was a change in the Islamic world in the 10th century, when the practice of zakat was no longer the only form of charity that could develop the country's economy. Waqf is able to be an important element as well as the second stronghold of Muslims as a socio-economic financing instrument in the Muslim community (Mohammad Abdullah, 2018). The viability of an institution's operations in a positive way depends on its financial position.
This is important because productive asset governance as well as concern in developing waqf assets promote more positive income flow (Chowdury et. Al., 2011). Higher Education Institutions are also not exempted from facing funding problems, and this issue shows the ability of management to shape the endowment of higher education and health in the current era.
A study by Pirasteh (2011) states that waqf assets are better managed by private institutions than by government institutions. The best level of governance by a private institution is measured through the extent to which the annual income achievement is analyzed from year to year so as to meet its objective of maximizing asset generation and recovery. According to Harun (2014), the public urges the government to be more consistent in ensuring the socio-economy is at its best. The progress of a country also depends on the success of providing initiatives, especially in the form of economy, education and health. Farra Munna (2016) concluded that the exploration and development of waqf funds can be enhanced through the formation of an organization between the government and the private sector, to re-stabilize the system for better quality in education and health institutions.
From the highlights of this literature, the author feels it is necessary for all issues to be seen and studied from time to time, in terms of management model, administration and fundraising for higher education and health endowments in HEIs and related organizations.
Journal of Pharmaceutical Negative Results ¦ Volume 13 ¦ Special Issue 9 ¦ 2022 5853
Management of Higher Education and Health Endowments in Higher Education Institutions in Islamic Civilization
Muslims place great emphasis on education and health during the development of Islam during the early Islamic rule. The rapid establishment of universities and health centers (hospitals) namely Maristan or Bimaristan in the East was pioneered by Muslims, while in the West was pioneered by Christians. Universities and health centers (hospitals) have grown like living tremendously in many Islamic countries at that time during the Umayyad and Abbasid rules. The role of the university is no longer focused on the learning process alone, in fact most of the specialist staff consisting of doctors (physicians) in the university also serve in the hospital (Ermy Azziaty 2019).
Usually, hospitals are built close to university buildings, and some are built in the same building as universities or educational centers. Omar Amin Hoesin (1981) cites examples of famous universities during the era of Islamic rule are the University of Alexandria (Alexandria Egypt), the University of Nisyapur (Khurasan Iran), the University of Damascus (Damascus Syria), the University of Salerno (Italy, previously ruled by the Byzatine Empire) and the University of Cairo (Cairo Egypt).
Hospitals built by the Islamic caliphs have units that are not much different from the units in modern hospitals.
Among them, the hospital has an orthopedic unit or ward, surgery, ophthalmology and general medicine.
Furthermore, according to Ismail Saad (1992) the caliph built a dispensary unit and a special kitchen as a place to provide food to patients in need. The role of this hospital is not limited to the treatment of patients, but also as a place of teaching and learning for faculty members and students pursuing medical studies. The expert teaching staff is indeed composed of well-known Islamic scholars. Indeed during the Abbasid era, Islamic scholars (physicians) have held medical conventions and seminars as a venue to discuss and debate among themselves.
Hassan (1988) also stated that the convention is a field for them to present the results of studies and research conducted at their respective universities or hospitals. To the west, Qurtubah (Cordova) is the most important center of medical education, while to the east is the City of Baghdad. In addition, there is historical evidence showing that Islamic governments have more control over the development of universities and hospitals compared to western countries, even reaching their fame during the Abbasid Empire (Omar, 1981; The Encylopedia Americana, 1972).
The first hospital during Islamic rule was built by Caliph al-Walid in 786-809M in Baghdad. Then another hospital was built in Baghdad in 970M with a strength of 25 specialist medical staff who then trained medical students there. Most of the later construction of hospitals was the result of the waqf funds of the aristocracy at that time and the initial focus was for the purpose of helping the health problems of the poor (Ismail Saad, 1992). It was recorded that as many as 34 hospitals (more than half) were built on university grounds during the Middle Ages, its governance was very good and was at a high level of progress and development in its time (The Encyclopedia of Americana, 1972). The construction of more hospitals in the Islamic world was based on the development of medical knowledge in universities, between the 8th century to 15M, and Ahmad Taha (1988) stated that Europe at that time had no medical knowledge other than knowledge transferred from Muslims.
With funds (partly waqf) from Bait al-Mal, Caliph al-Walid Ibn Abd al-Malik built a hospital in Damascus in 707M. The administration of this hospital was under the control of the caliph and several special officers were appointed to assist in its administration. In fact, this is also where Islamic physicians place leprosy patients and blind patients, in addition to other patients who are provided with various facilities such as nutritious food, dressing equipment and comfortable rest areas (al-Surty, 1996; Ibrahim, 2002). Medical knowledge in universities and hospitals expanded into various disciplines, including bacteriology, anesthesia, surgery, pharmacy, ophthalmology, psychotherapy and psychosomatics, further encouraging rapid development in governance and the establishment of other university and hospital institutions in the Islamic heyday (Ibrahim, 2002).
Ibrahim (2002) states that doctors from among the Christians in the early stages of hospital establishment were appointed as directors like Abu Uthman al-Dimashqi and Sinan bin Thabit. Jibrail bin Bakhtisyu, Masawaih and his daughter Yuhanna bin Masawaih (once appointed as the Head of the hospital) were among the names of Christian medical practitioners who served in the Islamic government hospital at that time. Direct control of power from the caliphs, sultans and amirs is very important in the affairs of universities and hospitals, as various laws have been implemented and need to be taken into account by the government (Ahmad Taha, 1988). The role of
Journal of Pharmaceutical Negative Results ¦ Volume 13 ¦ Special Issue 9 ¦ 2022 5854 the Prime Minister in the time of Caliph al-Mu’tadi who increased the number of medical experts also affected the stability of his governance. Meanwhile, on the military side (Fazlur Rahman, 1992), the construction of a specially built military hospital and would move from time to time depending on the instructions of the authorities.
For example, Ahmad bin Tulun built a hospital in 872M in al-Askar and is a hospital with various facilities and regulations.
According to Ismail (1992), during medieval Europe, the church was in full power with all medical practices carried out in hospitals, while medical education was only centralized in church schools, universities and medical academies in Salerno and Montpellier. Only when the existence of university clinics and university hospitals such as in Leiden, Edinburgh, Paris and other places were established in the late 17th and 18th centuries, then the connection remained between medical education at the university and medical practice in hospitals. The opposite is true in the Islamic medical system. Hospitals built and founded by Islamic rulers combined educational and medical elements, subsequently becoming the concept of ‘teaching hospitals’. Al-Razi was the catalyst for this concept, and he also applied it and developed it while being one of the officers (medical officers) in the Maristan Raid an Maristan Muqtadir in Baghdad. He, who was a Senior Physician at that time, became a follower of other medical practitioners, including a practice that was implemented and practiced in all Islamic hospitals (maristan) at that time. A senior doctor who works as a clinical educator, will supervise the university medical students who line up in front of the patient’s bed as well as question and examine the patient (Ismail, 1992).
Hospitals were built close to instructor education centers that educate medical students, much like university hospitals that exist in modern times. Various types of wards were created to separate the types of patients and diseases. Among them are wards for men and women, wards for serious injuries, eye pain wards and special wards for fever. There are also facilities for surgery, Pharmacy, medical library, rooms for lectures and ambulance service (Ismail, 1992). Any shortcomings committed by students and medical doctors, would be immediately rectified by them. All their experiences and discoveries in the field of medicine would be poured into medical works. The works of al-Fusul (Aphorism), al-Masail fi al-Tib li al-Mutaallimin, al-Madkhal al-Ta'limi, al-Hawi and al-Qanun are among the list of references in the medical world at that time and some are still in use. until the middle of the 17th century (Ahmad Taha, 1988). Names such as Abqarat, Hunain ibn Ishaq, al-Razi, and Ibn Sina are no strangers to their great medical works. The determination of the Muslims at that time has succeeded in producing many doctors who are efficient and skilled in medicine, skilled in making diagnoses and collecting their experiences of treating patients in notes and data as a guide to medical students at the university.
The Reality of Higher Education and Health Endowment Management in Malaysia
The existence of waqf as an instrument to develop universities and university hospitals should be taken seriously by the Malaysian government. In Malaysia currently, there are five universities that have teaching hospitals, namely Universiti Malaya (University of Malaya Medical Center UMMC), Universiti Kebangsaan Malaysia (Universiti Kebangsaan Malaysia Medical Center PPUKM), Universiti Sains Malaysia (Hospital Universiti Sains Malaysia HUSM) , Universiti Islam Antarabangsa Malaysia (Universiti Islam Antarabangsa Malaysia PPUIAM Medical Center and Universiti Teknologi Mara (Universiti Teknologi Mara HPUiTM Teaching Hospital) (Utusan Malaysia, 2017). These five universities have their own hospitals or medical centers and are also places of teaching and learning medical field for lecturers (usually specialist doctors) and students, and most are built within the university area or close to the university.
Efforts to make waqf as an instrument in funding IPTs and university hospitals have been actively carried out.
Apart from the 5 universities mentioned earlier, several universities are also working to develop their own university hospitals using the concept of waqf. Universiti Sains Islam Malaysia is seen as one of those who are actively working to make its school a hybrid university funded 70 percent by the central government and 30 percent by waqf. This hybrid university fund governance method implemented at USIM is a combination of the concept of social enterprise, shariah compliance and waqf financing (Utusan Malaysia, 2017).
The Wakaf and Zakat Center of Universiti Sains Islam Malaysia (PWZ) has made wakaf as the main agenda of USIM in its financial funding. In a letter from the Negeri Sembilan Islamic Religious Council (MAINS) to the
Journal of Pharmaceutical Negative Results ¦ Volume 13 ¦ Special Issue 9 ¦ 2022 5855 Vice Chancellor of USIM dated 22 July 2013, MAINS agreed to appoint USIM as the Mutawalli of USIM's Abrar Endowment Fund. According to Fuadah Johari (2018) who is the Coordinator of the USIM Wakaf and Zakat Center, this agreement is under the terms of reference of Section 33 (a) and the Wakaf (Negeri Sembilan) Enactment 2005. Therefore, USIM is entrusted to develop and manage wakaf funds and distribute wakaf benefits.
to the intended group of wakif (waqf). With the appointment as Mutawalli as well, then USIM has launched various programs and projects of endowment development such as Wakaf Site and Education Endowment Program (USIM, 2018a).
For the successful governance of USIM endowment funding, the involvement of experts is one of the important factors in ensuring its launch. PWZ USIM in planning endowment development plans mega projects including the construction of Student Residential College (which has now been completed is Residential College 1), USIM Health Specialist Clinic and Hemodialysis, HOSPITEL (combination of hospital and hotel), USIM Convention Center and USIM Hotel Tower as well as Islamic Kindergartens/ Child Care Centers. USIM Property Wakaf Planning (Site Wakaf) is funding from cash wakaf, general wakaf and interest -free loan (Qardhul Hasan) from MAINS (Fuadah Johari, 2018).
Before the construction of the USIM teaching hospital was fully completed, PWZ USIM had already mobilized the generation of endowment funds through USIM Tijarah Holdings Sdn. Bhd. (UTHSB) which manages the USIM Health Specialist Center (PPKU). PPKU plays a role in providing services of physicians, dentists and outpatient treatment to the surrounding community by using skilled and professional workers, namely specialist doctors (lecturers) from the Faculty of Medicine and Health Sciences (FPSK) and the Faculty of Dentistry (FPg) USIM (USIM), 2018b). The health center started operating on 1 April 2015 by offering comprehensive services such as Family Physician, Obstetrician and Gynecologist (O&G), Internal Medicine Specialist, Ophthalmologist (Ophthalmology), Ear Nose and Throat Specialist (ENT), Specialist Orthopedists, Psychiatrists, General Surgeons and Dentists (USIM, 2018b; Fuadah Johari, 2018).
According to Fuadah Johari (2018), the governance of PPKU is placed in the University Responsibility Center (PTJU) through Tijarah Holdings Sdn. Bhd where the expenses are borne by USIM itself. PPKU governance costs such as medical equipment, medicine, employment of human resources, rental costs and others are from the benefits of PWZ USIM endowment. In its management system, PPKU is placed under the Operations Division and supervised by the Chief Executive Officer of USIM Tijarah Holdings Sdn. Bhd. (USIM, 2018b; Fuadah Johari, 2018). PWZ USIM's seriousness in using the waqf instrument to fund its governance costs is seen as a positive initiative, to ensure its continuity until the USIM teaching hospital is completed in the future.
Apart from USIM, several IPTs are also seen to have moved forward in using waqf funds as an instrument for funding waqf for IPTs and health centers. Among them is Universiti Putra Malaysia (UPM) through the Wakaf Zakat and Endowment Governance Center (WAZAN) using part of the wakaf funds and benefits for the purpose of purchasing an ambulance. The University Health Center (PKU) Ambulance Special Project is one of the initial projects designed to assist PKU in obtaining ambulance services equipped with the latest and more perfect technology (WAZAN, 2018). The cooperation between WAZAN and PKU is aimed at showing the importance of endowment for IPTs that are able to improve health center facilities. In the WAZAN planning, it is stated that this cooperation is to facilitate the readiness of UPM in creating a teaching hospital or university health center which is expected to be fully completed in 2018 with part of the funding is from endowment instruments (AWANI, 2016).
Challenges of Higher Education Endowment Management in the Implementation of Health Endowment
After document analysis and also interviews conducted with endowment manager officers in the IPTs studied, the author has identified 3 main issues that are challenges to the management of higher education endowments in IPTs in implementing health endowments or endowment hospitals.
Journal of Pharmaceutical Negative Results ¦ Volume 13 ¦ Special Issue 9 ¦ 2022 5856 1) Lack of Funds
If viewed from the perspective of the development of IPT endowments in the management of health centers (hospitals), the government in the heyday of Islam used its influence in ensuring that funds are obtained directly from the government or the aristocracy. Currently, this issue can be overcome also through the role of the affluent who are actually able to give wakaf in cash or property assets, while the public should also be given attention in attracting their interest to also increase cash wakaf funds. The construction of a university hospital does require millions of ringgit, but if all parties involved play an important role, then the desire to speed up the construction process will be easier and more effective.
2) Lack of Expert Manpower
Universities and Maristan or teaching hospitals in the Umayyad and Abbasid kingdoms, were placed directly under the supervision of the Sultan/ Caliph, and the appointment of an Amir to manage it was from a background skilled in the intricacies of religion and experts from the university itself. . Most of these experts are not only skilled in one field only, but also skilled in various fields related to knowledge of aqli and naqli. It is important for universities today to appoint experts in the governance of endowment funds, because high skills and mastery in certain areas are very important and the cause of an issue can be addressed immediately. Units or departments such as IPT endowment property development units, human capital development units, marketing units, etc. must use qualified human resources with extensive experience in their own fields.
3) Collaboration
Good relations need to be strengthened with each other in managing the endowment of IPT, as the role of the previous Caliph who always provided collaborative support to the university and the government. HEIs are seen to play an important role in ensuring cross -collaboration with various specific agencies, to facilitate and streamline the governance of HEIs. Collaboration that needs to be emphasized is with the State Islamic Religious Council (sole trustee), corporate bodies and influential individuals. Opportunities in enhancing this collaboration are among the challenges that are a constraint to some HEIs, but if the measures and strategies used are relevant, then a more precise collaboration can be established.
Conclusion
The continuation of the glory of Islam should be continued in the current modern era. The management of higher education and health endowments is now seen as an important element in ensuring consistency of financial funding and better governance. Various measures and transformations need to be seen from time to time by IPTs so that the management of higher education and health endowments can be mobilized in terms of concepts and models. In the structure of Islamic economics, the thing that distinguishes it from the concept of mixed economy, capitalism and so on is because of the combination of external and spiritual elements. The management model of higher education endowments and better university health centers (hospitals) is also able to produce the effectiveness of delivering various benefits to the public and Muslims. All the authorities must work together and be more open in every challenge faced, so that the management of higher education and health endowments can once again be a beacon on the Islamic world today.
References
1. Ahmad Taha. (1988). Kedoktoran Islam, (terjemahan: Ismail Ibrahim). Kuala Lumpur: Dewan Bahasa dan Pustaka.
2. Al-Surty, Muhammad Ibrahim. (1996). Muslim's Contribution to The Development of Hospitals. England: Quranic Arabic Foundation.
3. AWANI. (2016). UPM Hospital. http://www.astroawani.com/video-malaysia/upm-bakal-miliki-hospital-sendiri-pada-2018-112415.
Dilayari pada [6 Januari 2021].
Journal of Pharmaceutical Negative Results ¦ Volume 13 ¦ Special Issue 9 ¦ 2022 5857
4. Chowdhury, M.S.R., et. al. (2011). Economics of cash waqf management in Malaysia: a proposed cash waqf model for practitioners and future researchers. African Journal of Business Management, 5(30), pp.12155-12163.
5. Ermy Azziaty Rozaly & Nur Ainul Basyirah Alias. (2019). Pentadbiran Dana Wakaf Hospital Fatih, Istanbul (1470m-1824m). Jebat:
Malaysian Journal of History, Politics & Strategic Studies, Vol. 46 (1) (July 2019): 112-130 @ Centre For Policy and Global Governance (GAP), UKM; ISSN 2180-0251 (electronic), 0126-5644 (paper).
6. Farra Munna Harun, Bayu Taufi Possumah, M Hakimi Mohd Shafiai & Abd Halim Mohd Noor. (2016). Issues And Economic Role Of Waqf In Higher Education Institution: Malaysian Experience. Jurnal Ilmu Ekonomi Syariah (Journal of Islamic Economics) Volume 8 (1), January 2016. Page 149 – 168.
7. Fazlur Rahman. (1992). (Terjemahan: Wan Mohd. Nor Wan Daud & Shahrul Amar Abdullah), Kesihatan dan Perubatan Dalam Tradisi Islam. Kuala Lumpur: Dewan Bahasa dan Pustaka.
8. Fuadah Johari. (2018). Mengenai Hospital Universiti Sains Islam Malaysia. Temubual [11 Januari 2018].
9. Harun, F.M. (2014). The Role of Zakat and Cash Waqf To The Moslem Development Countries Economics System: Case Study Indonesia. Penerbit Universiti Kebangsaan Malaysia.
10. Hassan Ibrahim Hassan. (1988). Sejarah Islam-Menyentuh Bidang-bidang Politik, Agama, Kebudayaan dan Kemasyarakatan (terjemahan Ismail bin Mohd Hassan), (siri ketujuh). Terengganu: Penerbitan Yayasan Islam Terengganu.
11. Ibrahim B. Syed. (2002). Journal of the International Society for The History Of Islamic Medicine (Jishim) Islamic Medicine: 1000 years ahead of its times. https://www.ishim.net/ishimj/2/01.pdf. JISHIM 2002.
12. Ismail Saad. (1992). Pengenalan Tamadun Islam Dalam Ilmu Perubatan. Kuala Lumpur: Dewan Bahasa dan Pustaka.
13. Mohammad Abdullah. (2018). Waqf, sustainable development Goals (SDGs) and maqasid al-shariah. Int. J. Soc. Econ. 45 (1), 158–
172.
14. Omar Amin Hoesin. (1981). Kultur Islam, Jakarta: Bulan Bintang.
15. Pirasteh, H. (2011). Efficiency criteria in the public and private waqf management: the Iranian experience. In: Essential Readings in Contemporary Waqf Issues. Kuala Lumpur: CERT.
16. Raditya Sukmana. (2020). Critical assessment of Islamic endowment funds (Waqf) literature: lesson for government and future directions. Helion. Volume 6 Issue 10.
17. Sadeq, A.H.M. (2002). Waqf, Perpetual Charity and Poverty Alleviation. International Journal of Social Economics. Vol. 29 (2). pp 135 – 151.
18. Singer, A. (2008). Charity in Islamic Societies. New York: Cambridge.
19. The Encyclopaedia of Americana. (1972). International Edition, Vol. 14, USA: Grolier Incoporated Darbury, Connecticut.
20. USIM. (2018a). Pembiayaan Wakaf. https://www.usim.edu.my/ms/wakaf/. Dilayari pada [3 Januari 2021].
21. USIM. (2018b). Klinik Kesihatan Pakar USIM. http://www.usim.edu.my/ms/gallery/klinik-pakar-kesihatan-usim/. [3 Januari 2021].
22. Utusan Malaysia. (2014). USIM Majukan Wakaf Pendidikan.
http://ww1.utusan.com.my/utusan/Bicara_Agama/20140305/ba_04/USIM-majukan-wakaf-pendidikan. Dilayari pada [6 Januari 2021].
23. Utusan Malaysia. (2017). Universiti Sertai Konsortium. http://www.utusan.com.my/berita/nasional/5-universiti-sertai-konsortium- hospital-1.493679. Dilayari pada [4 Januari 2021].
24. WAZAN. (2018). Pusat Tadbir urus Wakaf, Zakat dan Endowmen UPM.
http://www.wazan.upm.edu.my/berita/ambulans_dengan_fasiliti_canggih_jadi_milik_upm_dengan_hanya_rm50-3671. Dilayari pada [6 Januari 2021].
