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Abdul Hamid Abu Sulayman (1936-)

Abdul Hamid Abu Sulayman (1936-). Presented by Nursahila Abdul Latif Nurul Aimi Abd Rahman Nurul Farhana Mohd Salim Edited by Dr. Md. Mahmudul Hasan. International Islamic University Malaysia 2011. Biography. Involvements. Works. Contributions. Biography.

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Abdul Hamid Abu Sulayman (1936-)

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  1. Abdul Hamid Abu Sulayman(1936-) Presented by Nursahila Abdul Latif NurulAimiAbdRahman NurulFarhanaMohdSalim Edited by Dr. Md. MahmudulHasan International Islamic University Malaysia 2011

  2. Biography Involvements Works Contributions

  3. Biography • His full name is Abdul Hamid Ahmad Abu Sulayman. • Born in Makkkah, Saudi Arabia in 1936. • One of the renowned social thinkers & intellectual leaders of the Muslim ummah. • Arguably the introducer of a knowledge movement, “Islamization of Knowledge”. • He was conferred the Honorary Degree of Doctor in Philosophy in Education by International Islamic University Malaysia in 2008 during its 25th Silver Jubilee Celebration.

  4. He reminds Muslims of the golden heritage of the ummah compared to its present sorry state. As he says: “Across the Muslim world today if anything is self-evident it is that the Ummah is badly in need of reform. On this point it can be stated with confidence that all Muslims are agreed. Poverty and injustice characterize the face of Muslim lands from the Atlantic to the Pacific. Pollution and corruption are the order of the day in societies where the gulf between them and the developed countries of the world have never been wider. Politics in the Muslim world are all too often the politics of desperation, economics the economics of deprivation, and culture the culture of despair”.

  5. Education • Graduated from University of Cairo with a bachelor degree in Commerce in 1959. • Received his Master’s degree from the same university in Political Science in 1963. • Completed his PhD studies in International Relations at the University of Pennsylvania, USA in 1973.

  6. Involvements • He has been involved with many global Muslim Brotherhood affiliations. • 1963-1964: After completing his MA degree, he worked as the Secretary of State, Planning Committee, Saudi Arabia for two years. • 1973-1979: He was the Secretary General of the World Assembly of Muslim Youth (WAMY).

  7. 1982 -1984 : He was the Chairman of  the Department of Political Science at King Saud University, Riyadh. • Abu Sulayman is the founding member of the Association of Muslim Social Scientists (AMSS, 1972), and its former President (1985-87). • He was also the President of the Child Development Foundation, USA. • 1989-1999: He was the Rector of the International Islamic University Malaysia (IIUM). • He is a trustee, former president, and founding member of the International Institute of Islamic Thought (IIIT). • Presently, he is the Chairman of the Board of the Trustees of the International Institute of Islamic Thought (IIIT).

  8. Works • He has authored numerous works in Arabic and English. • Among the main issues in his writings are social sciences, Islamization, and the role of youth in Islam. • The main purposes in his writings are to serve and reform the activities of ummah.

  9. BOOK PUBLICATIONS • Crisis in the Muslim mind • Towards an Islamic Theory of International Relations: New Directions for Methodology and Thought • Marital Discord: Recapturing the Full Islamic Spirit of Human Dignity •  Azmat al ‘Aql al Muslim (Crisis in the Muslim mind)

  10. ARTICLES • Chastising women: A Means to Solve Marital Problems • Islamization of Knowledge with Special Reference to Political Science • The English Language as an Elective Subject • Qur'an Guiding Light: Selections from the Holy Qur'an • Dissertations and Theses on Islam and Muslims • The Premises of the Social Sciences, Islamization and the Science of Education, Islamization and Political Science, Islam, Science, and Technology • The Doctrine of Crucifixion between Islam and Christianity: A dialogue and comparative study • Man between Two Laws: a Qur’anic perspective in understanding self and understanding the other • Translation and connecting arteries of Arab culture with the gift of Human civilization

  11. Contemporary Islamic presentational approach: Distortions, Confusions and Superficialization • Arabic language and challenges of the age • Islam as a Faith, Identity, Personality and Civilization • Islam is Aqidah, Identity and Personality • Our Intellectual Heritage: Past, Present, and Future • Islamic Methodology: Means and Application, Requirements for Establishing the Islamic Civilizational Sciences • The Crux of the Crisis and the Future of the Ummah • The Traditional Methodology of Islamic Thought: Assessment and Critique • The Conflict Between Reason and Revelation

  12. Chastising Women:A Means to Resolve Marital Problems?

  13. “Men are the protectors and maintainers of women, due to what God has given the one more (strength) than the other, and due to the sustenance they provide from their own means. Therefore the righteous women are devoutly obedient, and guard in (the husband’s) absence what God would have them guard. As to those women on whose part you fear disobedience and recalcitrance, (first:) admonish them , (next:) refuse to share their beds, and (last:) ‘chastise’ them (lightly); but if they return to obedience, seek not against them any means of annoyance: for God is Most High, Great (above you all). If you fear a rift between them twain, appoint two arbiters: one from his family and another from hers; if they wish for peace, God will bring about their reconciliation: for God has full knowledge, and is (utterly) acquainted with all things.” ( 4: 34 -35)

  14. The Arabic root verb is daraba (to chastise). • It refers to a Quranic text. • Its historical and traditional interpretations were to denote slap, flap, flog, beat, strike, punch (suffering, pain and disgrace to the wife).

  15. While interpreting this verse, one needs to bear in mind other relevant verses and hadiths . • (Qur’an, 30: 21) = He has rendered affection and compassion between your (hearts). • (Qur’an, 2:231) = do not take them back to injure them, (and/or) to take undue advantage. • (33: 49) = give them a present, and set them free in a graceful manner.

  16. Abdullah ibn Abbas narrates: It means mild chastisement. -Around few strokes with a siwak stick or the like; a tooth brush or a pencil. -An expression of discontent and annoyance rather than an expression of humiliation and pain.

  17. Hadith: “the most faithful amongst the believers are the ones with the best morals and the best of you are also the best to their families.”

  18. Several figurative or allegorical connotations of the word daraba: • The idiom daraba in the land denotes to travel or to depart, • to the ear, it means to block or to prevent hearing, • to the revelation it means to stop, to halt, to abandon and to take away, • for the truth and false, it means to make both of them evident and to distinguish one from the other, • for veils it connotes to draw them over and to cover the bosom, • In the seas or rivers it is to strike a path through the water and set the water aside.

  19. The idiom daraba in the ayah is focused on how to bring about reconciliation and peace between the spouses. -would invoke affection, compassion and intimacy .

  20. Thus, it connotes: • It directs the husband to move away from the wife. • To distance himself from her. • To depart the nuptial residence as a last attempt to bring her back to rationale and to help her realize the gravity of recalcitrance and its potential consequences for her and her children.

  21. In conclusion, the connotations of departure and seclusion is more compatible with the Qur’anic parlance than the associations of physical injury, psychological pain and disgrace.

  22. Islam as a Faith, Identity, Personality and Civilization

  23. Islam as a Faith, Identity, Personality and Civilization Issues Religious education curriculum in our schools Material provided to the student, such as: the recommended textbooks, educational and teaching methodologies The kind of scientific and educational training given to teachers of Islamic belief and their social-religious culture. The teachers’ inefficient performance.

  24. Most of the textbooks are not written in an educative way and are not written according to the nature of intellectual, psychological and sentimental stages. • Contents are about ancient practices. • Positive educational impact on building the child’s personality, shaping his mind and formulating his convictions and manners is very minimal.

  25. Example: Lesson on zakah • Lesson is made on his or her memorization of boring linguistic, jurisprudential and legal definitions of Zakah. • The opportunity to impart educational and moral lessons and the opportunity to inculcate in him sense of cooperation, participation and sacrifice are wasted. • Through practical methods and educational practices, it should: • Include print and audiovisual materials as well as scenes and field applications. • Include voluntary practical programs that encourage sacrifice and personal and material participation.

  26. The courses must be built upon educational concepts of love, encouragement, conviction and practice. • Prophetic methods of addressing children and the young ones should be followed.

  27. He recommends: To practically reform the curriculum and its teaching methodology. To have a second look at how the religion, Islamic culture and sciences of Islamic education are being taught. To review how teachers of Islamic studies and the educated elites of the Ummah are being trained.

  28. He becomes extremely alarmed to meet teachers of a department of education where only one teacher had a methodical training in psychology and child growth. • Islamic studies and educations should not be taught again by teachers with no training in educational psychology. • The teachers who are already teaching Islamic studies should be made to attend special academic program in educational psychology.

  29. Therefore, reform of religious studies curriculum should extend beyond the syllabus and textbooks. • It should cover the curricular, books and methods of training the scientific and educational cadres in the area of Islamic and social studies. • It should include reinstatement of the unity of knowledge and comprehensiveness of methodologies of research.

  30. Abdul Hamid A. Abu Sulayman’s Contributions

  31. Contribution to Education • He has arguably introduced a knowledge movement named “Islamization of knowledge.” • He formulated a realistic Islamic Education Policy through the Islamic Education Conferences together with other Islamic organizations and individuals. • As a result, an Islamic university, IIUM was established in 1983.

  32. He pursued the “Islamization of Education” using IIUM as a medium. • He introduced the Arabic language and Fiqh as compulsory university requirement courses. • The university continuously took steps to gradually Islamize the subjects especially in social sciences. 

  33. After IIUM, many Islamic universities have been established all over the world, such as in Islamabad (Pakistan), Uganda, and Bangladesh. • The Islamization of education is significant because the causes of the major problems facing the Ummah today can be traced to the issue of education.  • He  believes that Muslims must reallocate the historical importance of education within the Islamic tradition in order to produce better Muslims.

  34. Writings • Abdul Hamid wrote many great articles and book. • One of them is Crisis in the Muslim Mind (1993). • It examines the intellectual and historical roots of the problems that has overspread the Ummah and has threatened it.

  35. It discusses the relationship between the Qur'an and the Sunnah as well as the time and space dimension in the Sunnah. • It also deals with the division between the political and the religious-Intellectual leadership of the Ummah. • Besides, he espouses to reshape the subject of social sciences in relation to Islamic knowledge and technology through his writings, such as: The Premises of the Social Sciences, Islamization and the Science of Education, Islamization and Political Science, Islam, Science, and Technology, and others.

  36. Contribution to IIUM

  37. He served as the Rector of International Islamic University Malaysia (IIUM) from 1989 to 1999. • In 1989, he established the IIUM Endowment Fund and made a personal donation of RM400,000 at that time. • He also established a full-credit hour system in 1990 which provided the opportunity for students to graduate earlier. • Abdul Hamid also introduced a double degree system.

  38. He also enforced compulsory IT courses for all of IIUM's academic programmes. • Under his leadership, the number of academic programmes in the university rose from 19 in 1988 to 96 in 1998. • He never took salary during his tenure as the IIUM rector. He credited it into the Rector's Fund, which he established for needy IIUM students and staff. N. A.

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