Babu Abu Sahib, M. H. Moulavi (Muhammad Muhyiddin Baz Al-Ashhab Al-Rahmani) (1929-2002) | Pergas Blog


Babu Abu Sahib, M. H. Moulavi (Muhammad Muhyiddin Baz Al-Ashhab Al-Rahmani) (1929-2002)

Latar belakang pendidikan:

Lulusan Rahmaniyyah Seminary, India


Pengetua, Sahib’s Al-Islam Tutorial School
Ahli, Kounsel Muis
Ahli, Jawatankuasa Fatwa , Lembaga Muis


1. (Apr/June 1973) Islam in the context of a multi racial and multi-religious society as that of Singapore. Al-Islam 4, 2, p. 19-21.

Keharmonian Kaum & Agama

2. (1974). Know Islam. Singapore: Sahib’s Al-IslamTutorial School, 193 p. Also published : (1984). Singapore: M. M. H. Babu Sahib, 210 p.

A collection of lectures given to the weekly classes for the converts (saudara baru). It was organised by MUIS covering Tauhid, Fiqh and Akhlak.

Pengetahuan Islam 

 3. (1979). Al-Fara’id – The law of inheritance in Islam. Singapore: Al-Islam Publishers. 193 p.

Ahwal Syahsiah – Faraid, Nuzriah, Wakaf & Wasiat

4. (1980, Mei). Can religion be separated from human life? Fajar Islam, p. 36-38. Also published: (1982). Fajar Islam, 1982, p. 36-37.

Religion gives complete answers for most unsolved intellectual problems, including all aspects of human life. It cannot be separated from human life, for if separated, man’s life becomes devoid of meaning and purpose.


5. (1981, Apr). Justice and the shari’ah. Fajar Islam, p. 30-37.

Islamic shari’ah is a divine instituted law, complete and comprehensive and has a built-in capacity to meet the needs of all eventualities, irrespective of changes in time, place, environment and conditions.

Undang-Undang & Kehakiman

6. (1981, Jul). Courtesy and Islam. Fajar Islam, p. 33-36. Also published: (1981). Singapore: Muis, 24 p.

Muslim’s moral education is fully, wholly and necessarily of his religious education. If religion is taught, morality is taught. Therefore, courtesy is part and parcel of Islam and forms part of Muslim’s religious life.

Etika & Akhlak

7. (1981, Nov). The significance of Haj and ‘Idul ‘Adha. Fajar Islam, hal. 40 – 42.

The significance of Haj and ‘Idul Adha can only be understood if one knows the historic events which took place in connection with Prophet Ibrahim and his son, Prophet Ishmael.

Fiqh Ibadat – Haji & Umrah

8. (1983). Research and development and their relevance to Islam. Fajar Islam, Bil. 1, p. 28-36.

In Muslim society, research and development are part of the religion which should be geared to serve the Lord and His creatures in line with His commands and prohibitions.

Pendidikan Islam

9. (1983). Social and political morality in Islam. Fajar Islam, Bil. 1, p. 28-31.

Morality whether it is individual, social, political, economics, national or international, can only be implemented most effectively on the basis at the depth of belief in on omni-potent, omni client and omni-present god.

Etika & Akhlak

10. (1984). Man and his society. Fajar Islam, Bil. 3, hal. 6-19.

Islam is a way of life and a formula for the unity of humanity and its peaceful and harmonious living. It means relentless struggle both within and without one’s self against all imperfections.

Etika & Akhlak

11. (1985, Jun). Organ transplant – a view. The Muslim Reader, Vol. 5 no. 4, p. 17-20.

A summary of the speech presented at the “Religious Symposium on Organ Donation” on 17 Dec 1983. Highlights six core objections to legalising organ transplants in the Republic.

Fiqh Kontemporari

12. (1985). Islam – a search for the ultimate truth. Fajar Islam, Bil. 5 , p. 32-35.

The search for the truth according to Islam implies for the search for Allah. Allah is the nearest and most apparent as he is the last and the innermost.


13. (1988). Tenets of Islam. Singapore: Moulavi M. H. Babu Sahib, 364 p. Also published : (1999). Singapore: MUIS, 600 p.


14. (1991). The Islamic point of view on transplantation of organs. Singapore: Yusuf Publishers. 35 p.

Fiqh Kontemporari

15. (2000). The tenets of Islam : a translation and commentary on Burhanuddin Ibrahim Ibnu Harun al-Laqqani’s Jawharatut-Tawhid.

A translation of an Arabic book; “Jawharatut-Tawhid”. Commentary on his breadth of Islamic philosophy and also his grasp on the development of theology in Islam.


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