The Village Preacher

The Village Preacher
“ Lebai Kampung”

Shaykh (Dr.)
Muhammad Uthman El-Muhammady



1

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The Village Preacher

“ Lebai Kampung”

Shaykh (Dr.)
Muhammad Uthman El-Muhammady



AUTHORS
Nur Jannah Hassan
Asma’ binti Muhammad Uthman El-Muhammady

Aamir Bashir
Aidah Wong Suk Ting

Fadzillah A. Rahim
Gary Dargan

Marina Munira Abdul Mutalib
Sevgi Atundal Hajdari

Office for Islamisation, CENTRIS, IIUM
2021
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© Centre for Islamisation (CENTRIS) 2021

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or
transmitted in any form or by any means, electronic, mechanical, printing, recording or otherwise
without the prior permission in writing from the Director, Centre for Islamisation (CENTRIS),
International Islamic University Malaysia.

Published by
Office for Islamisation, CENTRIS, IIUM
P.O. Box 10, 50728 Kuala Lumpur, Malaysia

www.iium.edu.my

In collaboration with
The International Institute of Islamic Thought and Civilisation (ISTAC-IIUM)

No.24, Persiaran Tuanku Syed Sirajuddin, Taman Duta,
50480 Kuala Lumpur, Malaysia
[email protected]

Perpustakaan Negara Malaysia Cataloguing-in-publication Data

Nur Jannah Hassan, 1964-
The Village Preacher Lebai Kampung Shaykh (Dr.) Muhammad Uthman El-Muhammady / Nur
Jannah Hassan, Asma’ binti Muhammad Uthman El-Muhammady, Aamir Bashir, Aidah Wong Suk
Ting, Fadzillah A. Rahim, Gary Dargan, Marina Munira Abdul Mutalib, Sevgi Atundal Hajdari.
e ISBN 978-967-25777-0-6
1. Village Preacher. 2. Lebai Kampung.
I. Asma’ Muhammad Uthman El-Muhammady. II. Aamir Bashir. III. Aidah Wong Suk Ting. IV.
Fadzillah A. Rahim. V. Gary Dargan. VI. Marina Munira Abdul Mutalib. VII. Sevgi Atundal
Hajdari.

Designed by
Office for Islamisation, CENTRIS, IIUM
Tel: (+603) 6196 4000; Fax: (+603) 6196 4053
[email protected] | [email protected]

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This book is dedicated to the memory of
the humble, down-to-earth, yet remarkable scholar,

Murabbῑ, teacher and father

Shaykh (Dr.)
Muhammad Uthman el-Muhammady

(9th February 1943- 25th March 2013)
who had inspired thousands

and whose works continue to inspire many more.

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The publishing of this work is also in honour of
the dedication, commitment and meticulous attention to

quality of our Chief Editor

Professor Dr. Sayyid Mohamed Ajmal
bin Abdul Razak al-Aidrus

who returned to the Mercy of The Creator
on 16th September 2017.

May Allāh Subḥānahu wa Ta‘ālā grant both of them
high stations in His Garden of Eternal Bliss, āmῑn.

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Table of Contents



Contributors ix
Foreword xviii
Prefaces
Acknowledgement xxi
Introduction xxvii

PART ONE: ANECDOTES 1

11
Asma’ binti Muhammad Uthman El-Muhammady 19
“Ayah”: An Anecdote by a Daughter. 51
59
Nur Jannah Hassan
“The Village Preacher.”

In Memory of Ustādh Uthman El-Muhammady
Remembering Shaykh (Dr.) Muhammad Uthman El-Muhammady

7

PART TWO: ARTICLES


Aidah Wong Suk Ting 71
The Fundamentals of the Qur’ānic Message and its Timeless 100
Nature.
126
Aamir Bashir 157
Islamic Personality: Its Concept, Development and Significance 191
in the Life of Contemporary Man Based on the Teachings of al- 230
Imām al-Ghazālī. 267
298
Gary Dargan
The Nature and Significance of the Ādamic Man in the Context
of the Contemporary View of Human Identity

Fadzillah A. Rahim
Contributions of Imam al-Ghazālī to the Islamic Spiritual Ethics:
Towards Purification of the Soul.

Nur Jannah Hassan
The Islamic Concept of Society and its Capability in Facing
Challenges of Globalisation.

Sevgi Atundal Hajdari
The Authenticity of The Qur’ān and The Sunnah, Attacks by
Orientalists and the Response.

Marina Munira Abdul Mutalib
Tawḥīdic Intellectuality: Its Essence and Significance in the
Face of Western Dominance in Contemporary Times.

Nur Jannah Hassan
The Nature and Fundamentals of The Qur’ānic Spiritual Ethics:
Intellectual and Spiritual Legitimacy vis-à-vis Modern Ethical
Thoughts.

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Contributors



Note: The manuscript of this book was completed and ready for publication in
2017. Due to a number of unavoidable reasons that were beyond us, the
manuscript remained unpublished until CENTRIS, IIUM took up the task in August
2021. The education status of many of the contributors have been updated.
However, the rest of the information in the book remains as it has been in 2017,
except for some minor footnotes and notes, and an additional Preface.

AUTHORS
Aamir Bashir [B.E. (Electrical Eng., Hon.), NUST, Pakistan; M.Sc.
(Electrical & Computer Eng.), Georgia Inst. of Tech., USA; Shahādah al-
‘Alimiyyah (Dawrah al-Ḥadīth), Jamī‘ah Ashrafiyah, Lahore; M.A. (Islamic
& Other Civilisations, Concentration: Islam in South Asia), ISTAC, IIUM;
M.A. (Islamic & Near Eastern Studies), WUSTL, USA].

Aamir is a native of Pakistan and fluent in Urdu (his native
tongue), Arabic and English, with basic knowledge of French and modern
Turkish. He is pursuing a doctorate degree in Islamic thought from the
University of Chicago, USA. His research interests include Islamic law and
legal theory (the Ḥanafī School, maṣlaḥah and maqāṣid al-sharī‘ah, Islamic

9

economics, banking and finance), Muslim responses to modernity, Islamic
spirituality and Islamic education.

Aidah Wong Suk Ting [Professional Dip. (Company Secretary-ship &
Admin.), Hong Kong Polytechnic; M.A. (Islamic & Other Civilizations),
ISTAC, IIUM)].

Aidah is a Chinese from Hong Kong, fluent in Mandarin and
English, with good proficiency of Arabic and can communicate in basic
Hausa. She embraced Islam in the early 1990s, and studied in Syria to
learn the Arabic language and to acquire a basic understanding of the
Islamic faith. After working for some years with different Muslim
organizations for the promotion of Islam in her native city, she enrolled in
IIUM and attained an M.A. in 2013. Her thesis is entitled “Value
Transmission in Two Cultural Traditions: A Comparative Study of an
Islamic School and a Chinese School in Kuala Lumpur”. She worked
briefly as a Research Assistant in the Chinese University of Hong Kong,
and was involved in the setting up of a Research Centre on Islamic
Culture in the university. She is currently a housewife living in Nigeria,
giving voluntary services to the local Muslim community. She is
particularly concerned with Islamic education.

Asma’ binti Muhammad Uthman El-Muhammady [B.A. & M.A. (Uṣūl al-
Dīn & Comparative Religion), IIUM; Ph.D. (Islamic Revealed Knowledge &
Heritage), IIUM].

Asma’s Ph.D. thesis is based on her research on the Sikh
community in the state of Selangor, Malaysia, looking into their current
understanding and practices of Sikhism. She is fluent in Bahasa Melayu
and has good proficiency of
Arabic and English, apart from basic knowledge of Punjabi. She teaches at
the Department of Uṣūl al-Dīn & Comparative Religion, Kulliyyah of
Islamic Revealed Knowledge and Human Sceinces, IIUM. Her areas of

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expertise include humanities, religious studies and comparative religion.

Fadzillah A. Rahim [B.A. (Graphic Design), LimKokWing University of
Creative Technology); M.A (Art History and Cultural Management),
UiTM]; Ph.D. (ISTAC, IIUM).

Fadzillah’s M.A. thesis, “Styles of Jawi Scripts of the Early Malay
Manuscripts (16th – 20th century)” has been published into a book.
Fadzillah completed her Ph.D. at ISTAC / the Malay World, IIUM. Her
doctorate dissertation is on Islamic influence on Malay Wood carvings.
She has deep passion on art and is currently teaching Art and Design at
International Islamic School Malaysia (Secondary). Proficient in Bahasa
Melayu, English and Tamil, she occasionally blogs at fadzarahim.blogspot
and posts her artworks at Instagram as @fadzillaharahim

Gary Dargan [B.Sc. & M.Sc. (Geology & Palaeontology), Macquarie U.,
Australia].

Gary embraced Islam in December 1986, has a lifelong interest in
geology and palaeontology and collects minerals and fossils as a hobby.
He worked in various geological research organisations for nearly forty
years. He has long held an interest in the often vexed relationship
between religion and science. On retiring he moved to Malaysia to pursue
research in this area at ISTAC, IIUM. He is in the last stages of his Ph.D.
research into the topic of evolutionary science and Islam, with a thesis
entitled, “Seyyed Hossein Nasr and the Theory of Evolution, A Critical
View”. English is his mother tongue, apart from basic working knowledge
of Russian.

Marina Munira Abdul Mutalib [B.A. (Uṣūl al-Dīn and Comparative
Religion) IIUM; M.A. (Islamic Studies) U. of Birmingham]; Ph.D. (ISTAC,
IIUM).

Munira is a lecturer at the Faculty of Leadership and Management,
Universiti Sains Islam Malaysia (USIM). Her academic interests include

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theology, philosophy of religion, Islamic studies, Abrahamic faiths and
comparative religion. Shaykh (Dr.) Muhammad Uthman El-Muhammady’s
critical view on the idea of religious pluralism propagated by John Hick
had motivated her in pursuing her Ph.D. at ISTAC / the Malay World, with
her thesis along the same theme. She has since completed her Ph.D. with
a dissertation, “Religious Pluralism in Contemporary Malaysia: Muslim
and Christian Perspectives”, under the supervision of Professor Dr.
Ibrahim Zein. Bahasa Melayu is her native tongue, and she has good
proficiency of Arabic and English.

Nur Jannah Hassan [B. Sc. (Hon. Sc. in Chemistry), U. of Waterloo,
Canada; Dip. Ed. (IIUM); M. Ed. (IIUM); Ph.D. (Philosophy, Ethics &
Contemporary Issues) ISTAC, IIUM].

Nur Jannah completed her doctorate under the supervision of
Distinguished Professor Tan Sri Dr. Mohd Kamal Hassan, and was an
advisee of al-marḥūm Shaykh (Dr.) Muhammad Uthman El-Muhammady.
Her interests include, among others, the Qur’ānic Worldview, integration,
natural science education, spirituality, ethicality and intellectuality of Ūlū
al-Abāb, curricula and pedagogy, Islamic and Western philosophies of
science, environmental sustainability, holistic medicine and natural
healing. Her Ph.D. dissertation is a study on issues pertaining to
integrating Qur’ānic perspectives in the curricula of natural science in
selected Islamic secondary schools, comparing those in Indonesia and in
Malaysia. One of the appendices of her thesis is the manuscript of
Natural Science from the Worldview of the Qur’an: An Introduction, a three
volume work for Islamic secondary schools, published in 2018. She is
proficient in Bahasa Melayu, Bahasa Indonesia and English, with basic
knowledge of Arabic.

Sevgi Altundal Hajdari [B.A. (Uṣūl al-Dīn and Comparative Religion),
M.A. (Comparative Civilisation) ISTAC, IIUM].

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Sevgi has been active with several NGOs and presented her
findings of her studies in seminars and trainings in Malaysia, Brunei
Darussalam, Kosovo, Bosnia Herzegovina, Macedonia and Montenegro.
“Makedonya Müslümanları” (in Turkish, which is her mother tongue),
“Tarihi Süreç İçerisinde Misyonerlik ve Misyonerlerin Yetim Faaliyetleri” (in
Turkish, English and Arabic) are among her published works. Currently
she works as a civil servant in her home country, Turkey. She is also
proficient in English and Arabic.

PROJECT MEMBERS

i. Head and General Editor:

Nur Jannah Hassan [B. Sc. (Hon. Sc. in Chemistry), U. of Waterloo,
Canada; Dip. Ed. (IIUM); M. Ed. (IIUM); Ph.D. (Philosophy, Ethics &
Contemporary Issues) ISTAC, IIUM].

ii. Content Editors:

Hadi Gamshadzehifar [B.A. (Islamic Studies) Zahedan U., Iran; M.A.
(Qur’ān & Ḥadīth Studies) Tehran Azad U., Iran; Ph.D. (Philosophy, Ethics
& Contemporary Issues), ISTAC, IIUM]. Hadi belongs to the minority Sunni
Baloch community of Iran. His Ph.D. thesis is on the ethno-religious policy
of post revolution Iran. He is proficient in Persian, Arabic and English.

Marina Munira Abd. Mutalib [B.A. (Uṣūl al-Dīn and Comparative
Religion) IIUM; M.A. (Islamic Studies) U. of Birmingham, U.K.; PhD.
(Philosophy, Ethics & Contemporary Issues), ISTAC / The Malay World.]

Boukary Sila [B.A. (Science of Ḥadīth), Azhar U., Eqypt; Diploma (Da‘wah
bi al-Lugha al-Injlīzīyah), Al-Fatiḥah Institute, Syria; M.A. (Philosophy,
Ethics & Contemporary Issues) ISTAC, IIUM]. Boukary was born in Ivory

13

Coast. He is currently a Ph.D. student at IIUM, majoring in Uṣūl al-Dīn &
Comparative Religion. His dissertation will be a sequel to his M.A. thesis,
i.e. al-Masiri’s thought and worldview, on the Jew, Judaism and Zionism.
Proficient in French, English and Arabic, he teaches at an international
school in Malaysia.

iii. English Language Editors:

Aisha Thiri [B. Chem. Eng. (Industrial Chem.) Yangon U., Myanmar; M.B.A.
(Strategic Management) IIUM; Ph.D. (Environmental Sc.) ISTAC, IIUM] is
currently doing post-doctoral research at Shenzhen Graduate School,
Peking University. She is proficient in Burmese and English.

Haseena Abdul Majid [B.A. (English Lit.) Nanyang Tech. U., Singapore;
M.A. (Philosophy, Ethics & Contemporary Issues) ISTAC, IIUM] currently
works in the field of women’s development, leadership and
empowerment. Her work appeared in Rising to the Top? A report on
Women’s leadership in Asia, published by Lee Kuan Yew School of Public
Policy, Singapore and public policy magazine Global-Is-Asian among
others. She is proficient in English and speaks Bahasa Melayu.

Fariha A. A. Talib [B.Sc. (Hons. P.E. & Sports Sc.) Loughborough U.,
England; M.Sc. (P.E. & Sports Sc.) Nanyang Tech. U., Singapore]; M.A.
(Islamic and World Issues), ISTAC / the Malay World, IIUM. She teaches
history, social studies and English at a high-school in Singapore. Fariha is
proficient in English and Bahasa Melayu.

iv. Special Editor:

Gary Dargan [B.Sc. & M.Sc. (Geology & Palaeontology) Macquarie U.,
Australia; Ph.D. (Contemporary Issues in Islamic Civilisation), ISTAC / the
Malay World].

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v. Cover Designer:

Fadzillah Rahim [B.A. (Graphic Design) LimKokWing U. of Creative
Technology; M.A (Art History and Cultural Management) UiTM; Ph.D.
(Islamic & Other Cultures), ISTAC / the Malay World.]

vi. Format Editor (Transliteration, Footnotes and References):

Asma El-Muhammady [B.A. & M.A. (Uṣūl al-Dīn & Comparative Religion)
IIUM; Ph.D. (Islamic Revealed Knowledge & Heritage) IIUM.]

vii. Supporters and Advocates

Azizah Rahmad [B.A., U. Tasmania; M.A. (Islamic Spiritual Culture &
Contemporary Societies), ISTAC, IIUM; Ph.D. (Islamic Spiritual Culture &
Contemporary Societies), ISTAC / the Malay World].

Azizah’s Ph.D. thesis is a study on Haji Abdul Malik Abdul Karim
Amrullah (HAMKA) (1908-1981) and to translate into English and
annotate Tasawuf Moderen of HAMKA (1939), a classical Indonesian text
infused with old Minang terminologies. She is proficient in Bahasa Melayu,
Bahasa Indonesia and English, with good knowledge of Arabic.

Marjanie S. Macasalong [B.A. (Political Science, IIUM); M.A. (Islamic &
Other Civilisations, ISTAC, IIUM); Ph.D. (Islamic Thought & Civilization),
ISTAC / the Malay World].

Marjanie is a Bangsamoro from Mindanao, and is proficient in
Tagalog and English, with good knowledge of Arabic and Bahasa Melayu.
His Ph.D. thesis is on the liberation movements in Mindanao, studying the
root causes and prospects for peace. He is now based in Mindanao,
working as a member of the Implementing Peace Panel of the Moro
Islamic Liberation Front (MILF) in negotiating with the Government of the
Philippines. He is also involved in crafting the Bangsamoro Basic Law

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(BBL), the enabling law that would establish the Bangsamoro Government
in Mindanao, as an Executive Assistant under Commissioner Ammal D.
Solaiman of the Bangsamoro Transition Commission (BTC). His expertise
focuses on Peace and War Studies, Conflict Resolution, and Islamic History
and Civilization.

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Foreword


In the Name of Allāh, The Beneficent, The Merciful. All praise
belongs to Him, Rabb al-‘Ālamīn, peace and blessings to
Muḥammad Rasūl Allāh (ṣalla Allāh ‘alayhi wa sallam), his
family, companions and to everyone that strives in his
footsteps.

The happy marriage of our parents, Muhammad bin Musa
and Mek Wok bte Awang Long, was blessed with many
children. A few had departed to the eternal embrace of Allāh
Subḥānahū wa Ta‘ālā in their youth. Four of them, Muhammad
Uthman, Abdul Halim, Kalthum and Rafeah survived to grace
their lives.

My elder brother, Muhammad Uthman, was born in 1943
at Kampung Teluk Panji Kota Bharu, Kelantan. He had his
primary schooling at Sekolah Melayu Rambutan Rendang, Kota
Bharu. His secondary education was at the renowned Sultan

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Ismail College, also in Kota Bharu and later at Sultan Abdul
Hamid College in Kedah. His academic excellence saw him
enrolled for a degree in Islamic studies at the University of
Malaya. Upon graduation, he was appointed as a lecturer in the
department of Islamic Studies of his alma mater. This was the
beginning of his distinguished scholarly life and as a dā‘ī till he
drew his last breath.

Muhammad Uthman (raḥimahu’Llāh) was well-versed in
various disciplines of Islamic sciences such as Sufism, theology,
philosophy and Islamic civilisation. He was also very well-read
in Western sciences, philosophy and civilisation. Being
trilingual, his proficiency in Malay, English and Arabic had
enabled him to delve profoundly into various branches of both
Islamic and Western sciences.

He (raḥimahu’Llāh) was indeed an Islamic scholar par
excellence. Among the many distinguished Islamic scholars he
admired since his youth were HAMKA, Imām al-Ghazālī and
Iqbāl. However he revered al-Ghazālī and Iqbāl the most, as
evidenced by their portraits prominently displayed in his
private study.

The articulateness, eloquence and humble comportment
of Muhammad Uthman (raḥimahu’Llāh) had seen his scholarly
opinions and da‘wah reach audiences of various levels. They
ranged from academicians and scholars at tertiary educational

18

institutions, local and international seminars and forums, to lay
folks at various mosques and village madrasahs. Indeed, his
writings and video recorded speeches continue to enlighten
and inspire.

Clearly, Muhammad Uthman (raḥimahu’Llāh) is worthy
of our remembrance and his scholarly contributions should be
studied and published.

On behalf of my brother’s family and mine, I would like to
express our deepest gratitude and thanks to the esteemed
Professors, Tan Sri Profesor Ulung Dr. Mohd Kamal Hassan and
Professor Dr. Sayyid Mohamed Ajmal Abdul Razak Al-Aidrus,
and the project members for their earnest undertaking of the
Uthman El-Muhammady memorial project. Such honourable
deed presents us with an aperture to the profound legacy of
knowledge bequeathed by Muhammad Uthman El-
Muhammady (raḥimahu’Llāh). May Allah Subḥānahū wa Ta‘ālā
bless his soul.

Dr. Abdul Halim El-Muhammady
Teras Jernang, Bandar Baru Bangi

May 21st, 2017 / 25th Sha‘bān 1438

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Preface 1


‫ِب ْس ِم ّل هلاِ ال َّر ْحمـَ ِن ال َّر ِحي ِم‬

All praise belongs to Allāh. We seek His Mercy, Grace and
Bounties. Peace and salutations to the seal of the Prophets,
Muḥammad (ṣalla Allāh ‘alayhi wa sallam), to his family and
companions and all those who follow him.

I have known Muhammad Uthman El-Muhammady since
my young days in the 1970s. Though we were contemporaries,
I regarded him as one of my teachers and a murabbī. We were
together working towards our mission and vision as servants
of Allāh Subḥānahū wa Ta‘ālā, though each of us our own way.
As the decades passed, it became apparent that, as an ‘ālim,
(Dr.) Muhammad Uthman El-Muhammady stood firmly on his
principles and consistently remained true to his message of
safeguarding the purity of “Islamic mainstream intellectual
discourse” as upheld by the great majority of ‘ulamā’ during the

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classical period and maintained by the more contemporary
ones. This discourse, as he explained, is based on intellectual,
spiritual and ethical disciplines that comprehensively,
holistically and integratively as understood and lived by the
true spirit (or al-rūḥ al-ḥaqīqah) of Qur’ānic teachings and of
Prophetic tradition.

With the mastery of three languages, Arabic, English and
Bahasa Melayu, he became an avid reader and a prolific writer.
He was sought after and often consulted as a source of
reference by many within the Malay world and elsewhere, for
his elucidating and convincing deliberations on numerous
issues.

Always humble, polite and calm, he exuded holistic
intelligence, wisdom and magnanimity and was firmly
grounded on the fundamentals of aḥl Sunnah wa al-jamā‘ah. His
“traditional” outlook and appearance as a “village preacher” (or
“lebai kampung” in Bahasa Melayu) could not possibly reflect,
on the first impression, his thoughts, position and opinions,
which are refreshingly universal and contemporary.

Equipped with sound and well referenced arguments, he
spoke strongly against secular modern philosophies, post-
modernism, religious pluralism and liberalism, which,
according to him not only misguide, but also threaten the
purity of ‘aqīdah Islāmiyah, the integrity and wholesomeness of

22

the family institution and the fabric of the ummah in general – a
view that we too, subscribe to as well.

He was a true ‘ālim of the 20th/21st century, a rare gem
for the ummah that came forth from this part of the world.

The Village Preacher: Shaykh (Dr.) Muhammad Uthman
El-Muhammady is a collection of works by his students in
ISTAC, put together in memory of their beloved teacher, a
culmination of efforts put forth through their “Shaykh Uthman
El-Muhammady Memorial Project” that was born out of respect
and love for him.

This book starts off with Part One, which consists of
anecdotes and photographs that bring to life their experience
with him.

Part Two of the book comprises academic writings on
various important topics related to issues of Ummatic concerns
that he had highlighted in the courses that he had taught. From
the fundamentals of the Qur’ānic message and its timelessness,
the nature of Islamic personality and its significance in
contemporary time, purification of the soul, Islamic society and
globalisation, Orientalists’ attacks on Islam’s primary sources
and Tawḥīdic intellectuality, to the legitimacy of Qur’ānic
intellectual and spiritual ethics vis-à-vis modern ethical
thoughts—these topics represent a crystallisation of some of
the issues of great interest and concern to Shaykh Uthman.

23

These articles provide readers with a window to the
immense wealth of knowledge, which the integrated and
holistic intellect that Allāh Subḥānahū wa Ta‘ālā had bestowed
upon Shaykh Uthman had accrued and which in turn had
moulded the thoughts of his students.

The universality of Shaykh Uthman’s message is
beautifully portrayed by the diverse ethnicities of the authors
and project members – Baloch from Iran, Bangsamoro of
Mindanao, Chinese, Irish Australian, Ivorian from Africa,
Melayu Nusantara, Myanmarese, Pakistani and Turkish, and
their academic backgrounds – humanities, natural and applied
sciences, political science, Islamic religious sciences, visual arts,
business and economics, management and education.

The window that this book provides should serve as an
impetus for further compilation of and research on his thought
as well as his full biography.

As the Dean of the newly established International
Institute of the Malay World and Islamic Civilisation, it is one of
our missions to showcase prominent figures and scholars of the
Malay world as part of the curriculum offered by the institute.
Al-Marḥūm (Dr.) Muhammad Uthman El-Muhammady is
definitely one of them. Indeed, his is an immense and priceless
intellectual legacy for the ummah.

24

May Allāh Subḥānahū wa Ta‘ālā place him amongst the
shuhadā’ and those who are closest to Him, Who is Al-Raḥmān
and Al-Raḥīm. May The Beneficent Lord raise amongst us more
‘ulamā’ of great calibres such as his, to uphold, establish and
propagate the true message of al-Islām, āmīn!

Professor Dato’ Dr. Sidek bin Baba
Dean, the International Institute of the Malay World

& Islamic Civilisation
(The MALAY WORLD), IIUM
May 21st, 2017 / 25th Sha‘bān 1438

25

26

Preface 2


‫ الصلاة والسلام على سيدنا محمد وعلى‬،‫ الحمد لله رب العالمين‬،‫بسم الله الرحمن الرحيم‬
‫اشرف الانبياء والمرسلين وعلى اله وأصحابه اجميعن‬

I have known our beloved late Ustādh Shaykh (Dr.) Muhammad
Uthman el-Muhammady (Raḥimahu’Llāh) for many years. I
have had the opportunity to listen to his talks and discussions
in several occasions. What captivated my mind and attention in
the personality of our Shaykh were not only the vast knowledge
and experiences that he had accumulated in his life journey but
also the depths of his thoughts and ideas.

I found in Shaykh Uthman a role model of a great Muslim
scholar who showed well-balanced, deep understanding of
Islam and its civilisational worldview, along with high moral
character and profound sense of Ummatic responsibility. His
kindness, modesty, humility, sincerity and love for Islam and
the Muslim Ummah in Malaysia and worldwide are
phenomenal. He was compassionate and greatly motivated in

27

the pursuits of the cause of Islam. His style of da‘wah and
persuasion were amazing. Although years since his return to
the Mercy of the Creator, his memory and his lessons live on in
the lives of thousands of his students.

Indeed, in the life of al-Marḥūm Shaykh Muhammad
Uthman el-Muhammady, we witnessed a living conduit
between the comportment and erudition of a classical Islamic
scholar and an astute academic of today addressing
contemporary issues with surgical precision and relevance. He
dove and swam between the oceans of Islamic Revealed
Knowledge and Islamic intellectual and civilisational heritage,
and the rapidly changing waves of Western philosophical
thoughts and challenges of the day—with sophistication and
ease.

I trust and believe that the lasting impacts and indelible
marks of the thoughts and teachings of al-Marḥūm Shaykh
Uthman on his students and community at large will always
remain appealing and influencing a great many of us. His
numerous writings, recorded lessons and those that his
students, from prisoners to princes and kings had received, and
those whom he had direct touch, remain vivid and alive.

I would kindly like to thank the team of scholars who
came out with this timely and informative book. They have
paved the way for more studies and researches on the works,

28

thoughts and method of al-Marḥūm Shaykh (Dr.) Muhammad
Uthman el-Muhammady. Moreover, I must acknowledge the
great efforts undertaken by Dr. Nur Jannah and her team in the
preparation of this important book in the honour of our Shaykh.
I pray that Allah SWT grants our Ustādh a high station in
paradise and that He blesses all those who contributed in the
preparation, writing, publication and dissemination of this
important work, Allāhumma āmῑn.

Professor Dr. AbdelAziz Berghout
Dean, the International Institute of Islamic Thought &

Civilisation
(ISTAC), IIUM
September 9th, 2021 / 2nd Safar 1443

29

30

Acknowledgement


As the Head of the “Shaykh Uthman El-Muhammady Memorial
Project”, I would like to express my heartfelt gratitude to the
Project Advisor, Profesor Ulung Tan Sri Dr. M. Kamal Hassan
(Distinguished Professor, ISTAC / KIRKHS and Advisor of the
Centre for Islamisation, IIUM) for his unwavering support and
encouragement for the present endeavour.

My deepest appreciation goes to the Chief Editor of the
project, Professor Dr. Sayyid Mohamed Ajmal bin Abdul Razak
al-Aidrus* of ISTAC / Kulliyyah of Education, IIUM for his
meticulous review and constructive comments.

*Sadly, Professor Dr. Sayyid Mohamed Ajmal bin Abdul Razak al-Aidrus passed away
on 16th Sep. 2017. May Allāh Subḥānahu wa Ta‘ālā grant him forgiveness and a high
station in His Garden of Eternal Bliss, āmῑn.

31

I would like to thank the Dean of the International
Institute of the Malay World and Islamic Civilisation, Professor
Dato’ Dr. Sidek Baba for his fatherly encouragement,
enthusiasm and support. The endorsement given by Dr. Abdul
Halim El-Muhammady as a member of the immediate family of
al-marḥūm Shaykh Uthman, definitely bolsters our spirit.

Special thanks to Dr. Asma El-Muhammady of Kulliyyah of
Islamic Revealed Knowledge and Human Sciences, IIUM for
your determination in retrieving materials for the project, for
your anecdote and for sharing a number of your family
photographs. Thank you very much also to Brother Ahmad El-
Muhammady for his support. To the Presidents of Al-
Futuwwah, Brother Marjanie Macasalong (2012-2013) and
Sister Azizah Rahmad (2014-1015), thank you so much for
your staunch advocacy and encouragement. For the authors
and members of the project whose names are listed under
“Contributors”, please accept my sincere appreciation and
gratitude and please forgive me for my shortcomings. A special
note of thanks goes to all persons that are involved in
publishing this work.

In the end, it is onto Allāh The Most Gracious that our
sincerity, praise and gratefulness are due. “O Allāh, Thou
knoweth that these hearts have gathered by Thy love, met in
obedience to Thee, united in upholding Thy call.”

32

‫ٱ ْل َح ْمد ِل َِّلِ ٱلَّ ِذى َهدَ ٰىنَا ِل َه ٰـذَا َو َما كنَّا ِلنَ ْهتَ ِد َى َل ْو َل اا أَ ْن َهدَ ٰى َنا ٱل َِّل‬

“… All praise is due to Allāh, Who hath guided us to this;
never could we have found guidance, had it not been for
the guidance of Allāh …” (Q. al-A‘rāf: 43).
May Allah Subhānahū wa Ta‘ālā bless all of you with ample
rewards in this dunyā and the Ākhirah. May He absolve all of
my shortcomings and sins and accept this work as an ‘amal
ṣāliḥ and an ‘ibādah.

Nur Jannah Hassan
Head and General Editor
“Shaykh Uthman El-Muhammady Memorial Project”
May 17th 2017 / 21st Sha‘bān 1438.

33

Note: Great thanks and appreciation are for the current Dean
of ISTAC, Professor Dr. Abdulaziz Berghout, for his support and
enthusiasm for the publishing of this work. To us, this is an
official acknowledgement of the work, despite its long delayed
publication—a precious, sincere appreciation of ISTAC’s
heritage.

Nur Jannah Hassan
On behalf of the Members of the
“Shaykh Uthman El-Muhammady Memorial Project”
September 5th 2021 / 27th Muharram 1443.

34

35

36

Introduction



37

Born in February 19431 at Kampong Teluk, Panji, Kota Bharu,
Kelantan, the young Uthman received his early education at a
local Malay school, prior to joining the “Special Malay Class” at
Sekolah Sultan Ismail (later known as Maktab Sultan Ismail or
Sultan Ismail College), where he received his entire five year of
secondary education. He sat for his Higher School Certificate
(HSC, equivalent to what is known today as Sijil Tinggi
Pelajaran Malaysia) at Kolej Sultan Abdul Hamid, Alor Setar
Kedah.

The bright and intelligent2 Uthman pursued his tertiary
education at Universiti Malaya in 1963, graduated with a B.A. in
Islamic Studies in 1966 and obtained an M.A. in 1969, whilst
working as a tutor at the university. He continued teaching at
Jabatan Pengajian Islam (the Department of Islamic Studies),
Universiti Malaya until 1973, after which he returned to his
home state and settled as an independent writer and preacher
(dā‘ī).

1 This date is based on his official records. However, according to testimonies
of the people closest to him (his wife and his closest companion, Professor
Dr. M. Kamal Hassan), he was born at least four years earlier.
2 The testimony was given by the Shaykh’s closest companion, Professor
Kamal on several occasions, to the head of the Shaykh ‘Uthman El-
Muhammady Memorial project. Both the Shaykh and the Professor had been
childhood bosom buddies (since the latter was ten years old. They remained
as intimate close friends till Shaykh ‘Uthman’s last breath.

38

Shaykh Uthman’s prolific works on Islamic thought and
da‘wah were not unnoticed. He was conferred with Honourary
Degree of Doctor of Letters (Ijazah Doktor Persuratan
Kehormat) from Universiti Sains Malaysia in 1995, an
honourary Doctor of Philosophy from Universiti Utara Malaysia
in 2005, and was granted as the nation’s Tokoh Ma‘al-Hijrah
(personality award) for the year 1426 Hijrah in February 2005
by the Yang Dipertuan Agong. (Dr.) Uthman El-Muhammady
was appointed as a Distinguished Fellow of the Institut
Kefahaman Islam (Institute of Islamic Understanding) Malaysia
(IKIM) (1995-2008 and 2008-2010), a member of the board of
trustees of Yayasan Karyawan and an Adjunct Professor of
Islamic Studies of Universiti Petronas in Tronoh in 2010.

His da‘wah outreach efforts and immense contributions
were acknowledged by the Minister of Internal Affairs with the
Friends of the Police Award in 20113 and by the Yang
Dipertuan Agong, Tuanku Abdul Halim Mu'adzam Shah on
October 9th 2012 with the conferment of the title “Datuk” on
him4. He was appointed as the Very Distinguished Academic
Fellow of the International Institute of Islamic Thought and

3 <https://blogtraditionalislam.wordpress.com/ustaz-uthman-El-
Muhammady/>, (accessed April 17th 2017).
4 With this conferment, his title is rightfully Datuk (Dr.) Uthman El-
Muhammady and his wife’s is Datin Mariam Hussein. However, out of their
humility, it never occurred to them to use them.

39

Civilisation (ISTAC), IIUM, a position that was especially
created for him, and which he had held since early in 2003.

His knowledge of the Arabic language, his impeccable
oratory and excellent proficiencies in Bahasa Melayu and in
English appealed not only local academic and spiritual circles,
but also those in the Nusantara and in English speaking
communities abroad, on subjects that cover Islamic revealed
sciences and spirituality, Western thoughts and philosophies,
Islamic position on contemporary worldviews, and the
worldview of Islam from the position of ahl al-Sunnah wa al-
Jama‘ah as the mainstream discourse.

Among his later published works are Ahl al-Sunnah wa
al-Jamaah: Sebuah Huraian dari Perspektif Sejarah dan Konsep5
in which it was published posthumous. Falsafah Agama John
Hick: Pengamatan dari Perspektif Ajaran Ahli Sunnah wal-
Jamaah6, and Ahl al-Sunnah wa al-Jamaah: Sebuah Huraian dari
Perspektif Sejarah dan Konsep7. Terjemahan dan Huraian

5 Ahl al-Sunnah wa al-Jama‘ah: A Historical and Conceptual Explanation,
(Kelantan: Majlis Agama Islam dan Adat Istiadat Melayu Kelantan, 2014).
Post-humous.
6 John Hick’s Philosophy on Religion: An Examination from the Perspective of
Ahl al-Sunnah wa al-Jama‘ah, (Kuala Lumpur: Muafakat, 2012).
7 Ahl al-Sunnah wa al-Jama‘ah: A Historical and Conceptual Explanation,
(Kelantan: Majlis Agama Islam dan Adat Istiadat Melayu Kelantan, 2014).
Post-humous.

40

Maksud al-Qur’an al-Karim8, Iqbal and the Malay World9, Tafsir
Ar-Rahman: Interpretation of the Meaning of the Qur’an10, and a
Malay translation of FatÍ al-Mu’Ên11, a ShÉfi‘Ê's fiqh book by
Sheikh Zayn al-DÊn ‘Abd al-‘AzÊz al-MalÊbÉrÊ (d. 1579).

A passionate teacher and an eloquent orator, his textless
Friday sermons (khutab al-Jum‘ah) were richly enlightening,
engaging and eagerly anticipated by the residents of ISTAC
housing complex and people from the surrounding area, who
used to flock to the IIUM Kuala Lumpur campus12 every Friday,
filling its Masjid to its maximum capacity. A loving husband and
a doting father and grandfather, his marriage to his wife,
Mariam Hussein, was blessed with twelve children and many,
many grandchildren.

8 Malay translation of ‘Abdullāh Yūsuf ‘Alī’s The Meaning of the Holy Qur’ān:
Translation and Commentary, (Trans. Muhammad Uthman El-Muhammady,
Kuala Lumpur: Dewan Bahasa dan Pustaka. 2001).
9 In Intellectual Discourse, Vol 10, No. 2, 2002, 155-169. Intellectual Discourse
is an academic, refereed journal, published twice a year by the Research
Centre, IIUM, for the KIRKHS, IIUM.
10 English translation of Sheikh Abdullah Basmeih’s Malay translation and
commentary of the Qur’ān, (Putrajaya: JAKIM, 2007).
11 Malay translation of Fath al-Mui'n: Terjemahan dan Huraiannya, (Trans.
Muhammad Uthman El-Muhammady, Kelantan: Dian Darul Naim Sd. Bhd.
1989).
12 The International Institute of Islamic Thought and Civilisation (ISTAC), a
satellite campus of the International Islamic University in Kuala Lumpur, is
now known as the International Institute of the Malay World and Islamic
Civilisation.

41

Indeed, in Shaykh Uthman, those who know him in
person found one of the brightest stars that twinkle with
wisdom, humility and a guiding light that helped make ISTAC a
very special place of learning—the place that is the
quintessential epitome of IIUM’s mission and vision—with
programs focused on the all-too-important Islamic thought,
philosophy and civilisation, housed in a beautiful campus that
exudes with reminders of the Ummah’s rises and falls, an
academic gem for students and professionals from varied
disciplines to converge and Islamically integrate their
knowledge and expertise correctly, productively and
conducively.

This book is the outcome of a special project by al-
Futuwwah, the Students’ Association of ISTAC of the 2012-
2013, 2013-2014 and 2014-2015 academic years, in
commemoration of the beloved and dearly missed teacher,
Ustādh Uthman, as he was fondly known.

Part One consists of anecdotes on the life of al-marḥūm
and a number of his photographs, while Part Two comprises of
articles written by his students, based on their original
assignments or final papers submitted to him13.

13 The selected papers went through five levels of screening and three levels
of editing:
First Level of Editing:

42

While it was unfortunate that the ISTAC that we knew
was no more and its closure grieves us all, we ought to stand
tall. We must march on—with full stride as true scholars who
embody and are testimonies of the great qualities that our
professors, such as Shaykh (Dr.) Muhammad Uthman El-
Muhammady (Allāh yarḥamuh wa yaj‘al mathwāh al-Jannah)
had untiringly ingrained in all of us. As scholars of the
international school of Islamic thought and civilisation, IIUM,
the onus is on us.

Editings were done by (i) Content Editors, (ii) Language Editors, and (iii) the
Head of Project / General Editor. The semi-final screening was done
collectively and agreed upon unanimously among the three Content Editors,
two Language Editors and the Head of the Project present in a meeting on
Wednesday September 11, 2013 at the Distinguished Professor’s Textbook
Project Interim Office, Top Level, F4, ISTAC, IIUM Kuala Lumpur Campus. The
final list of articles is based on recommendations by the Chief Editor.
Second Level of Editing:
The Head of Project / General Editor is responsible for the final editing
(content, English language, insertion of Qur’ānic texts and layout) before
submission to the Chief Editor in April 2015.
Note: Due to the urgency of the impending uncertainty of the future of ISTAC
at the time and other pressing matters, the April 2015 submission was
inadvertently misplaced and forgotten. A re-submission was done in April
2017, whereby the Chief Editor promptly reviewed the manuscript.
Third Level of Editing: Corrections as per the Chief Editor’s review were done
by the Head of Project / General Editor and completed on May 5th 2017
(followed by the subsequent cycles editing and updating until its publishing in
2021. Editor).

43

The Village Preacher, Lebai Kampung Shaykh (Dr.)
Muhammad Uthman El-Muhammady is perhaps a fitting marker
for the revival of ISTAC’s valuable courses as part of those
offered by the newly established Institute of the Malay World
and Islamic Civilisation (the MALAY WORLD), in shā’ Allāh wa
bi idhni’Llāh.

44

Part One


Anecdotes

45

46

Ayah



Asma binti Muhammad Uthman El-Muhammady

47

In the name of Allāh, the Most Merciful and the Most
Compassionate. I pray that Allāh the Almighty showers His
Mercy on the soul of my father, al-marḥūm Muhammad Uthman
El-Muhammady, who left us – my mother, my siblings and I,
and our children – with a thousand and one memories:
happiness and sadness, love, appreciation, advices, reminders,
thoughts, inspiration and good words...

To me, as a daughter, and to all my sisters, Khalidah,
Nablah, Hakimah, Aishah, Fatimah, Khadijah and Hafsah, “Ayah”
– as how we used to address our beloved father – was the best
father in the world. I suppose this is not odd, as I believe all
daughters in the world have or would want to have this belief
in their hearts. In our case, we know that he was the man who
loved us more than anyone else, apart from “Mak” – our dear
mother.

He was always there for us – all the time encouraging and
inspiring, and was always appreciative of and sensitive to our
thoughts and emotions. He used to treat us – all his daughters,
sons, and daughters and sons in law as little ones who should
be loved, respected, appreciated and encouraged in all our
endeavours.

I fondly remember him giving all of us treats, which he
called “‘aidiyyah”, during every ‘Eid al-fiṭr, even though we had
all long outgrown our childhood years.

48

Plate 1 A happy moment on‘Eid al-Fiṭr of 2009, captured and preserved.
Ayah and Mak with my two elder children (in white) and their cousin (on
the left) on the balcony of their residence at ISTAC.

49

He would also give extra or special gifts for those who
had completed the tadarus of the whole Qur'ān during
Ramadān. He loved small children very much and always had
very high regards for them, possibly for their sinless nature.
He used to ask our little children to pray for him if he had to
travel or had important events or talks. He would tell them to
do so just as he was leaving, which at times tickled me, as he
would ask even the little babies, who could not yet talk to pray
for him. May Allāh bless his soul, Āmīn.

We miss the precious moments we had with Ayah.
There were numerous happy times that we all had together
with him: weekly family events and gatherings at our
residence in ISTAC which was granted by the university when
he was serving the IIUM.

I treasure our family events with him, like the Mawlid
al-Rasūl we used to hold every year. We would recite the
Barzanjī one by one, but I confess Ayah’s recitation was the
best. On the occasion of Niṣfu Sha‘bān, we would all
congregate and recite the Sūrah Yā Sīn together. He would
always remind us on the significance of certain important
dates on the Hijrī calendar, for instance Isrā’ and Mi‘rāj, Laylat
al-Qadr, the tenth day of Muharram or ‘Ashūrā, etc.

50