EFFATUNIVERSITY CODEOF
يـــــــقلاـــــــــخلأاتــفعةـــعماجقاـــثـــيم
ETHICAL CONDUCT
The updates on Effat Code of Ethical Conduct (Tarbawyyat) were approved by virtue of the University Council Decision No.: (UC#2/29September.2024/2.5-20) which states the following:
a. The University Council approved the amendments to the Effat Code of Ethical Conduct (Tarbawyyat) in the attached form, in its meeting no (2) for the academic year 1446 H (2024/2025), held on Sunday dated 26/7/1446 H, corresponding to 29 /9/2024 G.
b. The amendments on the Effat Code of Ethical Conduct (Tarbawyyat) shall be effective from the date of its approval by the University Council
c. The regulations and policies contained in this Code of Ethical Conduct shall continue to be in effect, with the cancellation of all conflicting articles.
The updated Effat Code of Ethical Conduct (Tarbawyyat) shall replace Policy No. EU-DSA 4017 Student Ethical Code of Conduct (2009), approved by University Council- UC Decision # Exp#3/13 December 2016/2.6
President’s Message
Preamble
Purpose & Obligation
Definitions
Chapter 1: Pillars of The Effat Code of Ethical Conduct (Tarbawyyat)
Chapter 2: Effat University
Disciplinary Higher Committee
Chapter 3: Report, Investigation, and Appeal Procedures
Chapter 4: Appeal Procedure against the Disciplinary Decision
Chapter 5: Proposed Disciplinary Decisions
Chapter 6: Final Provisions
President's Message
Members of the Effat family, I am pleased to begin with the words of Allah Almighty in His Holy Book (read in the name of your Lord who created it), it is from this wholly verse springs Effat University’s belief in the importance of creating a value-conscious environment. This stance stems from the University’s belief that educational institutions should be unambiguous about their values and should advocate adherence to these values.
At Effat University there is a strong and direct relationship between the conduct expected of its constituents and IQRA core values. The IQRA core values constitute an essential part of Effat University’s Code of Ethical Conduct as it provides a general framework for its activities. Other contributors include the vision, mission and goals of the University, the characteristics of its members, as well as the legacy of its founder, Queen Effat Al Thunayyan. The Effat University Code of Ethical Conduct is intended to provide a set of broad statements on equality and justice, respect for others, personal development, professional conduct, and social responsibility specific to university settings but general enough to guide interactions beyond campus grounds.
The President, Vice President, Provost, Deans, Department Chairs, Faculty members, Directors, Managers, Administrators, and Students are responsible for fostering respect for and adherence to the Code of Ethical Conduct. I encourage all Effat University members to acquaint themselves, their colleagues and supervisees with this Code of Ethical Conduct to avoid undesired consequences. It is worth noting here that the Code is not intended to replace, and may be supplemented by, specific University policies that have been adopted in the past and may be adopted in the future. Compliance with this Code is mandatory and is an integral component of all contracts of employment.
In accordance with this Code of Ethical Conduct, the University developed a set of selfexplanatory policies and procedures that regulate the Code. All information is available on the University’s internal portal. In addition, and for confidentiality purposes, the University created the email: ethics@effatuniversity.edu.sa. The email is operated by the University Ethics Higher Committee under the authority of the President to receive concerns or incidents.
Effat University members may contact the University’s Higher Ethics Committee to report any violations or submit any complaints in complete confidentiality by sending an email, written message or phone call to the committee members at any time. Our success as an educational institution depends on the collaborative effort of all members in advocating, promoting and strictly adhering to Effat University Ethical Code of Conduct. I, therefore, urge you to carefully read this document taking into consideration its noble purpose. Thank you for your unwavering commitment to excellence.
Dr Haifa Reda Jamal Al Lail President of Effat University
Preamble
Difference and individuality characterize human beings. As Allah Almighty said, “O mankind, indeed we made you peoples and tribes that you may know one another”. Therefore, ideas, ambitions, emotions, behaviors, beliefs, and social groupings shape who we are.
Cross-cultural influence is the product of people’s knowledge and convergence over time and has positive benefits, the most important is knowledge of differences and similarities and the unification of the principles, ideals and values advocated by divine religions.
Islam is not only a religion but a way of life. Islam provides a universal code of conduct governed by ethics. The Holy Quran and Hadith of the Prophet Mohammad (Peace be Upon Him) provide holistic guidelines to every aspect of a person’s affairs. These guidelines emphasize authenticity by way of virtues of which respect, kindness, honesty, tolerance, self-restraint, patience, forgiveness and compassion. Such values govern human interaction at all levels and different settings.
All of the 114 Surat of the Quran emphasized ethical behavior at all levels, but Surat AlHujuratt in particular pays specific attention to standards of social behavior. Surat Al-Hujuratt preaches 18 universal codes of ethics in its 18 verses.
Effat University’s Code of Ethical Conduct draws on the teachings of Islam. The Code is also influenced by the philosophy of the founder of Effat University, Queen Effat Al Thunayyan (God rest her soul), who unceasingly sought to strike a balance between traditionalism and modernity, and the IQRA Core Values derived from the imperative “Read” the first word of the Quran revealed over 1400 years ago.
Since its establishment in 1999, Effat University’s values have fostered stewardship, respect, care and attention to all its constituents. Our commitment to integrity, honesty and fairness in our operations of which teaching, research and service to the community is our asset; it has set us nationally and internationally as an institution craving excellence in all its endeavors.
Drafting this holistic Code of Ethical Conduct is a crucial step towards the development of Effat University. Our mission is to advocate ethical conduct in the management of our academic, research and community service activities, as well as interactions with our stakeholders.
Effat chose eight fundamental pillars that constitute its code of ethical conduct and named them Tarbawyyat Effat. These pillars are regulatory measures and crucial to the University’s progress as it competes for academic excellence in today’s highly competitive higher education environment
Purpose & Obligation
Effat University is a multicultural environment with members – faculty, researchers, staff and students – from every continent. These members engage collaboratively or individually in different activities and at different hierarchical levels. Thus, it is of utter importance in such a multifaceted community that all members recognize and respect not only their own rights and responsibilities, but those of others in the communities – national and international –they interact with.
The purpose of the Effat University Code of Ethical Conduct is to assist faculty, staff and students in identifying and resolving ethical matters that might arise in the course of their association with Effat University. The Effat University Code of Ethical Conduct is a guided rather than prescriptive manual of the general principles governing human interaction. The purpose of the Code is to:
1. Promote professionalism and excellence among all members of Effat University.
2. Express shared assumptions and organizational values.
3. Provide directions to the faculty, researchers, staff and students affiliated with the University concerning expected conduct.
4. Assist faculty, researchers, staff and students in dealing with ethical issues in ways that reflect the University’s values and ethical standards.
5. Guide all university constituencies on the mechanisms for determining and deterring professional and ethical violations.
6. Detail the University’s social responsibilities
However, it must be recognized that:
1. Effat Code of Ethical Conduct is established in accordance with other policies that Effat University has in place.
2. The Code does not, and cannot, cover every possible situation.
3. Breaching the Code might result in disciplinary action.
Obligations of Effat University members towards the Effat University Code of Ethical Conduct.
All Effat University members – faculty, researchers, staff, labor and students – full /part-time, or visiting are responsible for their own behavior and are obliged to conduct themselves in a manner that upholds the four key principles: Effat University Vision and Mission, the IQRA Core Values, the Characteristics of Effat University Members, and the Legacy of Queen Effat.
The University fosters the values of openness, honesty, tolerance, fairness and responsibility in social, moral, and academic matters. Also, all Effat members must keep in mind that the integrity and reputation of Effat University regarding each and every undertaking are of
equal importance and must be protected.
Failure to act in accordance with these obligations will result in investigation. The following questions should serve as guidance on one’s ethical conduct.
1. Is what I am saying or doing comply with Effat University’s eight pillars of (Tarbawyyat) Effat?
2. What is the result of what I am saying or doing on my reputation, the reputation of other members of Effat University, and the reputation and integrity of Effat University as an academic institution well reputed in the national and international community?
3. Is what I am saying or doing serve all Effat family members and a purpose beyond self-interest?
4. Is my conduct worthy of emulation?
Definitions
The following words and phrases, wherever their appearance in this charter, shall have their meanings shown opposite to them, unless otherwise stated
The university: Effat University
Tarbawyyat: The name given by the university to the eight pillars of the Effat Code of Ethics.
Violation: Any statements and/or actions, physical or verbal, explicit or implicit, that violate the university’s regulations, bylaws and policies or the regulations applied in the Kingdom of Saudi Arabia, whether they are committed on campus or through the technologies used by the university, for example, but not limited to Effat University mobile application, the Blackboard platform, Banner or the university’s official email.
University affiliates: Faculty members and those in their position, as well as all employees, workers and affiliates on a full or part-time basis
Academic staff: Faculty members and those in their position, including language teachers and institutes instructors.
Administrative staff: Effat University employees, other than faculty members, on a full or part-time basis.
Students: Includes male and female students enrolled in the university for study or training, and those in their position, regardless of their levels and academic degrees.
Chapter 1: Pillars of The Effat Code of Ethical Conduct (Tarbawyyat)
University members, students, visitors and those present on campus are committed to abiding by the regulations, bylaws, policies and the following eight pillars of Effat University Tarbawyyat:
First Pillar: (Taqwa) = Piety
Second Pillar: (Adab) = Knowledge, manners and outreach
Third Pillar: (Riayya) = Nurturing
Fourth Pillar: (Bunyan Marsus) = Corporation and Collaboration
Fifth Pillar: (Wasatya) = Tolerance and Moderation
Sixth Pillar: (Yusur) = Modesty and Ease
Seventh Pillar: (Amanah) = Ethics and Integrity
Eighth Pillar: (Tawgyh) = Guidance
First Pillar: Piety (Taqwa)
Allah Almighty in (Surat Fatir 35:28) said “And among people and moving living creatures and cattle are various colors. It is only those amongst his servants who have knowledge fear Allah”.
Ţaqwã is the pillar of all pillars. Ţaqwã denotes a range of meanings: piety, virtue, devotion, goodness, and faithfulness. The Quranic verse from Surat Fatir associates Ţaqwã with scholars. At Effat University, the search for knowledge and enlightenment is to be guided by the virtue of Ţaqwã in every conduct. In this sense Ţaqwã signifies the importance of being conscious of Allah in learning, teaching and undertaking research.
Ţaqwã in undertaking research is acknowledging ownership of material and intellectual property. Ţaqwã in teaching is devotion in delivering knowledge, while Ţaqwã in learning is faithfulness in the quest for knowledge. Ţaqwã also has a strong significance in organizational management.
Ţaqwã in this sense is wrongdoing aversion. )is the oneيــقتThe pious person or ţaqy ( who guards from falling prey to mistakes and mischievous conduct. However, Ţaqwã, by no means, implies infallibility. It rather suggests attentiveness and risk aversion be it behavioral or managerial.
Second Pillar: (Adab) Knowledge, Manners & Outreach
in Arabic« بادآ «The word Ādab incorporates three distant yet interrelated
بادآis manners as in بادآ Another use for = table manners).(
Ādab also shares the roots for madubah (banquet), which is a synonym for generosity. These layers of meaning are reflected in Effat University: a source of knowledge in its broad sense, which constitutes the identity of any liberal arts organization; and a drive to reach to the immediate and international community for the purpose of serving and exchanging knowledge – both in a polite and virtuous fashion.
Third Pillar: Nurturing (Riayya)
The concept of Riayya ( ) means continuous care and development. This is an important concept in Islam because it starts with our own selves, then our families, and the community at large. Nevertheless, nurturing and upbringing are most important with respect to the children and the youth in any society, so that they are brought up upon the correct path of Islam.
Surah Luqman 14:38) “And [mention, O Muhammad], when Luqman said to his son while he was instructing him, “O my son, do not associate [anything] meanings that are derived from the same root: knowledge, morals, and outreach. In Ādabبادآthe first two centuries of Islam denoted knowledge of the sciences and history, philosophy, and theology. Later, Ādab was restricted to literary work.
with Allah. Indeed, association [with him] is great injustice.” {13} And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination.{14} But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me [in repentance]. Then to Me will be your return, and I will inform you about what you used to do.{15} [And Luqman said], “O my son, indeed if wrong should be the weight of a mustard seed and should be within a rock or [anywhere] in the heavens or in the earth, Allah will bring it forth. Indeed, Allah is Subtle and Acquainted. {16} O my son, establish prayer, enjoin what is right, forbid what is wrong, and be patient over what befalls you. Indeed, [all] that is of the matters [requiring] determination. {17} And do not turn your cheek [in contempt] toward people and do not walk through the earth exultantly. Indeed, Allah does not like everyone being self-deluded and boastful. {18} And be moderate in your pace and lower your voice; indeed, the most disagreeable of sounds is the voice of donkeys. {19}.” (Surat Luqmān 31:1319).
Similarly, the Prophet Muhammad (Peace be Upon Him) said: “Every one of your (people) is responsible, and everyone is responsible for whatever falls under his responsibility. A man is like a shepherd of his own family, and he is responsible for them” (Bukhari and Muslim).
Effat University is conscious of the role it plays in shaping tomorrow’s generations.
Care and development at Effat University take different shapes and forms: teaching and learning, welfare, discretion, health, safety, and security. In other words, Effat University cares for the development of its constituents with the purpose of creating ambassadors in a healthy environment. A derivate from the same root is the Arabic (Riaiyya) meaning subjects under the guardianship of a caretaker.
Riayya at Effat University implies an empathetic leadership style – a style that Effat prides itself on – referring to the ability to understand, relate and be sensitive to stakeholders.
Pillar Four: Corporation and Collaboration (Bunyan Marsus)
To spread co-operation and synergy among the people, Prophet Mohamed (Peace be Upon Him) advocated solidarity. In a metaphorical description he likened co-operative believers to a solid, powerful, and cohesive structure that is hard to pull down. Prophet Mohamed (Peace be Upon Him) said, “A believer to another believer is like a building whose different parts enforce each other.” The Prophet clasped his hands with the fingers interlaced (while saying that).
Being an educational institution that endeavors to achieve excellence, Effat University believes that effective communication, interaction and outreach,
collaboration and partnerships are all sources of inestimable value to all members at Effat University, and to society at large.
All members of the Effat family are encouraged to embrace a culture of collaboration characterized by maximum individual commitment and contribution, tolerance, modesty, flexibility, creativity, value adding, acceptance of others, and recognition, believing in the unity and harmony between all mankind. Effat University equally believes that pairing individual recognition with collective team recognition is vital to effective motivation of all team members.
The formula for balancing collaborative and individual respect and recognition is described in Surat Alhujurat (Aya13): “O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise each other), Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).”
Fifth Pillar: Tolerance and Moderation (Wasatya)
“And thus, we have made you a just community that you will be witnesses over the people, and the Messenger will be a witness over you. And we did not
make the qiblah which you used to face except that we might make evident who would follow the Messenger from who would turn back on his heels. And indeed, it is difficult except for those whom Allah has guided. And never would Allah have caused you to lose your faith. Indeed, Allah is, to the people, kind and merciful.” (Surat Al-Baqarah 2:143).
The term ‘Wasaţya’ refers to the virtue and value of always striking a balance. At an individual level it includes balance in attitude; at an organizational level it involves balance of vision, mission, and goals.
Moderation is a teaching of Islam and one of its fundamental characteristics that Effat has adopted.
One might think that balance is always the third choice when two extreme choices become valid options. However, Effat University initially adopts a balanced approach as its principal methodology. This approach is the core value from which all decisions, regulations, and even curriculum emanate.
This key approach also characterizes individuals at Effat University in their dayto-day affairs. Within this framework, organizational balance is ideologically significant as the University defines its presence on the world map of educational institutions.
In all its endeavors the University strives to strike a delicate yet subtle balance between modernity and heritage,
integration and identity, organizational interests and social expectations. Effat University prides itself on having derived from the light of justice the value of mutual respect shared by administrators, faculty members, researchers, staff, and students as they perform their respective duties.
It is on this basis that this code of ethical conduct has been structured; and its policies and procedures undergo continuous revision and amendment, so that the University maintains balance, moderation, and justice in managing all its affairs in the best way possible.
Nonetheless, the University acknowledges the hardships frequently faced in achieving absolute balance, moderation, and justice, for Allah alone possesses the beauty of perfection.
Sixth Pillar: Modesty and Ease (Yusur)
The Arabic word Yusr ( ) means ease and it is the opposite of difficulty ( ) which means hardships.
“So indeed, with hardship is ease. Indeed, with hardship is ease.” (Surat AlInshirah 94: 5-6) In this verse Allah tells us that whatever difficulties or troubles an individual may encounter He always and guidance. The provides a solution Sura confirms this message by repeating the verse twice and assures that relief does not come after difficulty but with it. These two verses in Surat Al-Inshirah give a message of hope and encouragement in a time of darkness and difficulty.
Prophet Mohammad (Peace be upon Him) also said, “He who removes from a believer one of his difficulties of this world, Allah will remove one of his troubles on the Day of Resurrection; and he who finds relief for a hard-pressed person, Allah will make things easy for him on the Day of Resurrection; he who covers up (the faults and sins) of a Muslim, Allah will cover up (his faults and sins) in this world and in the Hereafter. Allah supports His servant as long as the servant is supportive of his brother; and he who took a path in search of knowledge, Allah makes that path easy, leading to Jannah for him; the people who assemble in one of the houses of Allah, reciting the Book of Allah, learning it and teaching, there descends upon them the tranquility, and mercy covers them, the angels flock around them, and Allah mentions them in the presence of those near Him; and He who is slowed down by his work, will not be hastened by his lineage.”
Following the guidance of these verses and the advice of Prophet Mohammad (Peace be Upon Him), Effat University strikes a balance between rigidity and simplicity. Effat University believes that creativity is born out of the simplicity of procedures, hence the University refrains from adopting bureaucratic and centralized processes in all its conduct and favors delegation and cross-management participation.
Seventh Pillar: Ethics and Integrity (Amanah)
Prophet Mohammad (Peace be Upon Him) said, “I was sent to complete the best of morals.
is the most important Integrity (Amanah) moral value and a fundamental pillar of excellence (Ihsan). Ihsan.
Means constant effort to observe Allah in private and public, in speech and actions, striving to perform good deeds in the best manner and seeking Allah’s acceptance.”
As mentioned in the noble hadith about Ihsan “It is to worship Allah as if you see Him, and if you do not see Him, indeed He sees you”. Effat University deemed it necessary to link integrity with the principles of Ihsan, as they complement each other in fostering positive behaviors and refining these principles, which are: mastery, honesty, stewardship, aspiration of achievement, and social responsibility. This complementary relationship can be clarified by defining these principles as follows:
I for Itqan: Itqan, or ‘mastery’ means to arrange and dispose of things in a scientific and artistic way to obtain perfect results. Effat always challenges its members to develop a sustained passion for continuous improvement and innovation to provide academic programs, activities and services that meet the needs of the national and international community in
the best way possible.
H for honesty: Honesty according to Webster Dictionary means “the quality of being fair and truthful”. The University expects all those engaged in scholarly activities including research, teaching and learning; community services, and management of projects to observe high ethical standards.
S for Stewardship: According to the Webster Dictionary, stewardship is “the activity or job of protecting and being responsible for something”. Effat University extends the application of this characteristic to volunteering, community service and giving. This is because the University believes in the importance of engaging, giving and contributing to the communities it serves, providing programs, services, activities and events, publishing research and articles, conducting social seminars that provide solutions to society, meeting its needs, supporting and benefiting its development.
A for aspiration: Aspiration is the strong desire to achieve something great. This attitude does not grow in a vacuum but is the outcome of a holistic approach to life – an approach characterized by positivity, openness, and optimism and guided by clear visions. Effat University encourages an environment conducive to positive thinking by setting clear goals and guidelines for its faculty, researchers,
staff and students while allowing and rewarding creativity and innovation. This is because it believes negativity hampers progress and productivity, whereas positivity breeds productivity!
.N for - Non profit private organization
Effat University is proud to be a private non-profit organization committed to the principles and characteristics of effective non – profit management. The University strongly believes that these characteristics- which range from strong commitment to the mission, businesslike leadership and governance, transparency, sustainability and risk management to strong community connections and embracing technology- will help it achieve the highest levels of success.
Eighth Pillar: Guidance (Tawgyh)
On the Authority of Tamim Ad-Daree (RAA) that the Prophet Mohammed (Peace be Upon Him) said “The Deen (religion) is naseehah (advice/sincerity).” We said, “To whom?” He said, “To Allah, His Book, His Messenger, and to the leaders of Muslims and their common folk.” (Narrated by Muslim).
This indicates the great importance of sincere advice and guidance, considering that advice is the essence of religion in terms of guiding people towards goodness
and achieving a balance between rights and duties.
Queen Effat Al-Thunayan’s vision - may Allah bless her soul - was to establish a pioneering educational institution concerned with education from a young age. This goal could not be achieved through teaching and learning alone, but rather, giving sound advice and being an ideal example in all that Allah has commanded and in leaving what he has forbidden. This includes the right of Allah, the right of the Messenger, the right of the Qur’an, the right of the imams, and the right of the public.
Sincere advice, guidance and counselling are pillars in the educational process at Effat University. The educational process does not include students only but also faculty members, researchers, staff, and the administration staff who make our day-to-day affairs possible. Guidance is offered to all members in several forms. While informal guidance is a natural spirit between the different members of the Effat family, formal processes include policies and procedures, bylaws, manuals, and orientation sessions.
The University is also governed by different Saudi laws and the Islamic Sharia Law adopted by the Saudi government. Although the provisions of all laws governing Effat University provide some guidance, members of Effat University
need to use judgment at all times in assessing what would be misconduct. Ultimately, it is the member’s responsibility to know what does and does not constitute
appropriate conduct. Acts of misconduct may result in an investigation followed by disciplinary proceedings and/or an investigation by Saudi authorities.
Table: Summery of the Eight Pillars of Effat University Code of Conduct
Eight Pillars of Effat University Code of Conduct
Pillar
- (Taqwa)ىوقتلا Piety The search for knowledge and enlightenment is to be guided by the virtue of Taqwa in every conduct.
Allah Almighty said in (Surah Fatir) said “And among people and moving living creatures and cattle are various colors. It is only those amongst his servants who have knowledge fear Allah”.
- (Adab)بادآ Knowledge, manners and outreach. A source of knowledge in its broad sense.
Allah Almighty in (Surah Alrahman) said “((Allah)) Most Gracious! * It is He Who has taught the Qur'an* He has created man* He has taught him speech (and intelligence).
Characteristics
Taqwa implies attentiveness and risk aversion.
In research it is acknowledging ownership of material and intellectual property.
In teaching it is devotion in delivering knowledge. In learning it is faithfulness in the quest for knowledge.
In organizational management Taqwa is avoiding wrongdoing.
Adab incorporates three distant yet interrelated meanings: knowledge, morals, and outreach. As a source of knowledge it constitutes the identity of any liberal art organization.
(Bunyan Marsus)
Cooperation & Collaboration
- (Wasatya)ةيطسو
Tolerance & Moderation
Cooperation, synergy and solidarity.
(Yusr)رسي
Modesty & Ease
Always striking a balance
Prophet Mohamed (Peace be Upon Him) said, “A believer to another believer is like a building whose different parts enforce each other.” The Prophet clasped his hands with the fingers interlaced (while saying that).
Allah Almighty in (Surah Alhujurat) Alhujurat ) verse 143):
“O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise each other), Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).”
Effective communication, interaction and outreach, collaboration and partnership.
– (Amanah) ةنامأ
Ethics & Integrity
A balance between rigidity and simplicity
Seeking perfection in every deed
Allah Almighty in (Surat Al-Inshirah 94: 5-6) said “So indeed, with hardship is ease. Indeed, with hardship is ease.”
On the Authority of Anas bin Malik, may God be pleased with him, said Prophet Mohamed (Peace be Upon Him) never addressed the people without saying: ‘There is no faith for one who has no trustworthiness.’” –Narrated by Imam Ahmad
Tolerance and moderation are core values from which all decisions, structures, concepts and even curriculum emanates, as the institution endeavors to strike a delicate balance between modernity and heritage, integration and identity, organizational interests and social expectations.
Creativity is born out of the simplicity of procedures.
Excellence, honesty, stewardship, and effective non-profit management.
- (Tawgyh)هيجوت Guidance Sincere advice, guidance and counseling
On the Authority of Tamim Ad-Daree (RAA) that the Prophet Mohammed (Peace be Upon Him) said “The Deen (religion) is naseehah (advice/ sincerity).” We said, “To whom?” He said, “To Allah, His Book, His Messenger, and to the leaders of Muslims and their common folk.” (Narrated by Muslim).
Guidance translates into policies and procedures, bylaws, manuals and orientation sessions.
Chapter 2: Effat University Ethics Higher Committee
Article (1): Ethics Higher Committee
The University Council shall annually form the Ethics Higher Committee (Tarbawyyat) Chaired by the Effat University President and the following members:
1. President – Chair & Permanent Member.
2. Provost – Permanent Member.
3. Vice President for Planning & Development - non- permanent member.
4. Faculty of Islamic Studies – Invited Member.
5. Representative from the University Legal Affairs Office – non- permanent member.
6. Head of the unit that homes the case under investigation- Invited Member
Article (2):
1. The formation of the Ethics Higher Committee shall include permanent members, and the members invited shall be called to the meeting based on the case.
2. The University Council shall approve the appointment of the permanent members of the Ethics Higher Committee and/or the renewal of their membership annually, based on the recommendation of the University President, provided that number of members shall not be less than five as a minimum.
Article (3): Violations Committed by Faculty Members and the Like
The Ethics Higher Committee shall examine the violations committed by faculty members and the like, headed by the University President as the Chair of the Committee and the following members are invited:
1. Provost - Permanent member
2. Director of Human Resources Management - Permanent member
3. University Representative for the Legal Affairs - Permanent member
4. Faculty Member Specialized in Islamic Studies - Invited member
5. Dean of the College to which the academic staff belongs - Invited member
Article (4): Violations Committed by Administrators and the Like
The Ethics Higher Committee shall examine the violations committed by administrators and the like, headed by the University President as the Chair of the Committee and the following members are invited:
1. Vice President for Planning and Development - Permanent member
2. Director of Human Resources Management - Permanent member.
3. University Representative for Legal Affairs - Permanent member
4. Head of the Administrative Department to which the employee belongs - Invited member.
5. Faculty Member Specialized in Islamic Studies - Invited Member.
Article (5): Violations Committed by Students
The Ethics Higher Committee shall examine the violations committed by students, headed by the University President as the Chair of the Committee and the following members are invited:
1. Provost - Permanent member
2. Dean of Students Affairs - Permanent member
3. Dean of the Deanship of Admission and Registration - Permanent member.
4. Dean of the College to which the student belongs - Invited member
5. University Representative for Legal Affairs - Permanent member.
6. Faculty Member Specialized in Islamic Studies - Invited member.
Article (6): Violations Committed by Researchers
The Ethics Higher Committee shall examine the violations committed by researchers (students or academic staff) in its capacity as Scientific Research Ethics Committee, headed by the University President as the Chair of the Committee and the following members are invited:
1. Provost - Permanent member
2. Dean of the Deanship of Graduate Studies and Scientific Research - Permanent member
3. University Representative for the Legal Affairs - Permanent member
4. Dean of the College to which the researcher belongs - Invited member
5. Faculty Member Specialized in Islamic Studies - Invited member
Article (7): Role of The Ethics Higher Committee
The Ethics Higher Committee shall embrace the following roles and responsibilities:
1. Investigating violations committed by students, researchers, faculty members and administrators and the like.
2. Investigating and reviewing committed violations and issuing the appropriate disciplinary decision.
3. Responding to the appeal request against the disciplinary higher committee decisions.
4. Implementing the Effat University Code of Ethical Conduct and the relevant regulations and bylaws in monitoring violations.
5. Submitting monthly reports to the University Council on the observed violations and recommendations on reducing them and enhancing commitment among university employees and students.
6. Enhancing commitment to the Effat Code of Ethical Conduct at the university and proposing a strategy to be followed in this regard.
7. Preventing conflict of interest by temporarily excluding any member of the
committee who has a direct or indirect relationship with the person/parties involved in the violation, until it is decided otherwise.
8. Providing advice related to ethical matters, to the University Council and to the Board of Trustees.
9. Educating and raising awareness among the university (faculty, administrative staff, and students) about the Effat Code of Ethical Conduct.
10. Approving manuals, guidelines and forms used in monitoring the violations.
11. Establishing mechanisms to periodically verify the commitment of all university members to Effat University Code of Ethical Conduct and to relevant policies.
12. Establishing mechanisms to assess the consequences that may result from violating any of the provisions of the Code of Ethical Conduct, its policies or procedures that may prevent the implementation of the university’s strategic and executive plans or impose challenges in achieving its goals.
13. Proposing penalties for violations if there are no provisions for addressing them.
Article (8): The Ethics Higher Committee, as the Scientific Research Ethics Committee, is specifically responsible for the following:
1. Implementing the regulations and bylaws of the National Bioethics Committee in the Kingdom of Saudi Arabia, as well as other relevant regulations.
2. Conducting research on humans and living creatures that is subject to the regulations, rules and policies of research ethics, on living creatures based on the provisions of Islamic Sharia in preserving the rights of humans and living creatures alike, in normal life and safety from all types of harm, and in line with global ethical standards.
3. Spreading awareness of the ethics of scientific research at the university and encouraging relevant activities to introduce the role of the Scientific Research Ethics Committee and the importance of adhering to the provisions contained in the rules and regulations related to the ethics of scientific research.
4. Ensuring that the submitted research is reviewed and audited, to ensure that the researchers adhere to the ethics of scientific research.Coordinating with the relevant parties at the university regarding the work of the Scientific Research Ethics Committee, such as the Deanship of Graduate Studies, the Scientific Council and its Promotions Committee, and any other parties deemed appropriate by the Scientific Research Ethics Committee.
Article (9): Effat University President’s Role
The President of Effat University is responsible for the following:
1. Nominating the permanent members of the Ethics Higher Committee and/or renewing their membership and submitting it to the University Council.
2. Reviewing Effat Code of Ethical Conduct and related policies and approving them by the University Council.
3. Chairing the Ethics Higher Committee.
4. Approving the ethical decisions issued by the Disciplinary Higher Committee.
5. Approving the decisions issued in response to requests for appeals against the Ethics Higher Committee decisions.
Chapter 3: Report, Investigation, and Appeal Procedures
Article (10): Reporting the
Violation
Any Effat University unit that receives the incident or violation report shall refer to it to the Ethics Higher Committee in case investigating the violation does not fall under their responsibility.
Article (11): Investigation and Calling for Disciplinary Committee Meeting
1. The Ethics Higher Committee Chair shall call for a meeting immediately, upon receiving the report proving the violation. The Committee shall proceed to investigate the violation, collect evidence and call the relevant parties and witnesses to present the case before them.
2. No penalty may be imposed on a person before hearing his/her statement about what has been attributed to him/her, unless they refuse to appear before the Committee. The meeting minutes shall record the person’s unwillingness to appear before the Committee.
Article (12): Ethics Hearing.
a) The Ethics Higher Committee must inform the person to enable him/her to attend the hearing and to present their statement to the Committee (be it applied on faculty, researcher, employee or student), by all or one of the following means:
1. A telephone call in the presence of another committee member or other members of the relevant ethics committee.
2. An email.
3. A text message.
4. An urgent postal letter.
5. A verbal message in the presence of another member or other members of the relevant ethics committee.
b) The right to appeal against the Ethics Higher Committee’s decision shall be lost if the person does not appear before the Committee after three notifications, one separated from the other at least twenty-four hours. The Committee decision issued after the notice shall be deemed final, and the person shall lose his/her right to appeal against it.
Article (13): Reporting Violation to Official Authorities
Effat University reserves the right to report serious violations to the official authorities in the Kingdom of Saudi Arabia, including but not limited to the Ministry of Education, the Ministry of Human Resources and Social Development, and the Ministry of Interior. Effat University has also the right to call the guardians of the students and take any ethical measures in accordance with the rules, regulations and policies followed at Effat University.
Article (14): Ethics Higher Committee Decision
The President of Effat University shall approve the disciplinary decisions in his/her capacity as the Chair of the Disciplinary Higher Committee. These decisions shall be issued by the majority vote of the committee’s both permanent and invited members.
Article (15): Notification of the Disciplinary Decision
1. The person must be notified of the disciplinary decision issued against him/her within two days from the date of approving the decision by the President of Effat University.
2. If the person against whom the decision was issued refuses to sign the decision notification form, the delivery of this notification via email shall be effective and valid without his/her signature, and he/she shall lose his/her right to appeal.
Article (16): Duration of the overall Procedure for Issuing the Disciplinary Decision
The overall period for investigating the violation, from its reception to the issuance of its decision, shall not exceed 14 business days. The committee may request an extension to complete the investigation, based on a written approval from the President of Effat University.
Chapter 4: Appeal Procedure against the Disciplinary Decision
Article
(17):
Appeal Against the Disciplinary Decision
The person against whom an ethical decision has been issued has the right to appeal against it in writing within (7) seven business days from the date of receiving the decision, (for example but not limited to Labor Law or the Effat University Regulations for the Organization of Work regarding violations of academic or administrative staff).
Article (18): Consideration of the Appeal Request
The Ethics Higher Committee shall hold its meeting upon the invitation of its Chair if the appeal is received in writing within the specified period in this Code. The committee shall then decide on the appeal request by either approving the committee’s decision, suspending it, or reconsidering it. In all cases, the president of Effat University shall approve the decision to consider the appeal.
Article (19): Appeal
Decision
The Ethics Higher Committee may approve the decision, suspend it, or reconsider, it based on what the person submits in the appeal request as evidence, documents, or facts that were not apparent when the decision was issued, or due to the presence of a serious procedural error, or a fundamental one in the committee’s decision. The person against whom the decision was issued shall be notified of the result of the appeal he/she submitted to the committee within two business days from the date of approval, by the University President. The President’s decision shall be final, enforceable, and it may not be re-appealed. All decisions and minutes of the sessions shall be kept in the person’s record against whom the decision was issued.
Article (20):
Events of not Accepting the Appeal
The Ethics Higher Committee may refuse to consider the appeal request by not accepting it, in the following cases:
1. The appeal was not submitted in writing
2. The appeal was submitted after the specified period has passed.
Article (21): Loss of the Right to Appeal
The right to appeal against the Ethics Higher Committee decision shall be forfeited if the person refuses to appear before the committee for investigation, and/or the person against whom the decision was issued refuses to sign the notification form to receive the decision.
Chapter 5: Proposed Disciplinary Decisions
Article (22): Disciplinary Decisions for Students
One of these penalties may be applied or combined, depending on the degree of the violation.
1. Verbal warning.
2. Written warning.
3. Deprivation of some services provided by the university.
4. Deprivation from attending lectures on the subject or subjects related to the violation for a maximum period of 30 days.
5. Dismissal from the university for a period not exceeding 30 days.
6. Deprivation from attending the final exam of the subject or subjects related to the violation.
7. Deprivation from attending the final exams for one semester or more.
8. Deprivation from registering in graduate programs at Effat University for one semester.
9. Cancellation of the results of the final exams for the subject or subjects related to the violation.
10. Dismissal from the university for a period not exceeding one semester.
11. Permanent dismissal from the university, academic or discipline, and deprivation from re-enrolling in the university.
12. Cancellation of supplementary grades is known as Value Points.
13. Termination of the scholarship contract.
14. Preventing entry to the university campus for a semester or the period approved by the educational committee.
15. Termination of the contract for other services, including but not limited to university housing.
16. Deprivation from nomination for or withdrawal of appreciation awards.
17. Deprivation from nomination or withdrawal of membership from clubs/student government council/shura council or other student councils.
18. Financial fine.
19. Deprivation from participation in students’ events and activities
20. Any educational decision approved by the educational committee.
Article (23): Disciplinary Decisions for Researchers
One or a combination of these penalties may be applied, depending on the degree of the violation.
1. Losing eligibility to apply for internal grants of all types and sources for full academic year.
2. Losing eligibility to obtain external research funding for a full academic year.
3. Combining between ethical decisions and other penalties stated in Labor law for faculty and the Study and Examination Bylaws, as well as its implementation Rules at Effat University.
Article (24): Disciplinary Decisions for University Faculty and Administrative Staff
One of these penalties may be applied or combined according to the degree of the violation. The university’s right to apply Labor Law and Effat University Regulations shall not be waived.
1. Verbal warning.
2. Written warning.
3. Deduction of the salary, according to the Saudi labor Law.
4. Deprivation from nomination for the University’s appreciation awards.
5. Temporary dismissal for a period not exceeding three months.
6. Termination of the employment/training contract.
7. Termination of the employment/training contract with deprivation of the end-ofservice according to the Saudi labor Law.
8. Any other penalty recommended by the Higher Ethics Committee as well as any penalty stipulated by the Labor Law and Effat Work Organizational Regulations
Chapter 6: Final Provisions
Article (25): Archiving the Minutes of The Ethics Higher Committee
All meeting minutes of the Ethics Higher Committee their grounds, evidence, decisions, and appeal, if any, shall be kept in the archives of the University President’s Office. A copy of the full case documents may be provided to other units for the purpose of notification and implementation of the decision.
Article (26): Enforcement
The provisions of the Effat Code of Ethical Conduct shall apply to all Effat faculty, staff, researchers, students and visitors. All regulations and policies shall apply to matters not provided in this Code. Amendments to the Effat Code of Ethical Conduct shall not be effective except with the approval of the University Council.