INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)  
ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025  
Sheikh Abdullah Fahim Contributions to Islam and Malay World as  
Islamic Astronomer and Educationalist  
Ermy Azziaty Rozali1,2, Syaidatun Nazirah Abu Zahrin1,3*, Fatin Hazwani Siran1, Roziah Sidik1,2, Mohd  
Hafiz Safiai1,2, Farid Mat Zain2, Ezad Azraai Jamsari2 & Ameer Khan Zubair Khan1  
1Institute of Islam Hadhari, National University of Malaysia  
2Research Centre of Arabic and Civilizational Studies, Faculty of Islamic Studies National University of  
Malaysia  
3School of Liberal Studies, National University of Malysia  
*Corresponding Author  
DOI: https://dx.doi.org/10.47772/IJRISS.2025.91100266  
Received: 22 November 2025; Accepted: 30 November 2025; Published: 07 December 2025  
ABSTRACT  
This study highlights the role of Sheikh Abdullah Fahim in contributing to Islam and Malay World as an Islamic  
astronomer and educationalist, particularly in fostering the love for knowledge between the years 1916 - 1970.  
Sheikh Abdullah Fahim was a distinguihed scholar who has played a pivotal role in revitalizing the pondok  
educational system and possed significant expertise in both ‘ilm al-falak (Islamic astronomy) and Islamic  
ducation. His efforts included the establishment of schools and the reform of the educational system, grounded  
in Islam as the foundation of knowledge and progress. Accordingly, the objective of this study is to analyse  
Sheikh Abdullah Fahim’s contributions to the advancement of Islam and the intellectual tradition of the Malay  
world through his work in Islamic astronomy. This analysis adopts a thematic approach, based on library research  
into his legacy and supported by secondary sources on his achievements. Employing a qualitative methodology,  
the study collects and analyses data from library-based materials. The findings indicate that Sheikh Abdullah  
Fahim's promotion of love for knowledge is evident in his efforts to educate the public through formal education,  
his engagement in the field of astronomy, and his political involvement in the period leading up to Malaya’s  
independence.  
Kata kunci: Islamic Scholar, Nationality, Malay, Islam, Education, Astronomer, Love for Knowledge  
INTRODUCTION  
Sheikh Abdullah Fahim Background  
Sheikh Abdullah's real name is Abdullah bin Ibrahim bin Muhammad Tahir bin Kamaluddin. He was nicknamed  
Haji Abdullah Pak Him. Pak Him in his name refers to his father, Tuan Guru Haji Ibrahim bin Muhammad Tahir,  
a Quranic scholar and has lived in Mecca for a long time. The word ‘Fahim’ which comes from Arabic means  
‘one who understands’. (al-Akiti, 2020: 11-12).  
This article aims to highlight the contributions of Sheikh Abdullah Fahim to Islam and Malay world as historical  
astrologist and educationalist.  
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قون
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Meaning: You (O people of Muhammad) are the best people born for (the benefit of) mankind, (because) you  
enjoin doing all the good things and forbid all the wrong (bad and vile) things, and you also believe in Allah  
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(with true faith). And if the People of the Book (Jews and Christians) had believed (as they should), it would  
have been good for them. (But) among them there are believers and most of them: wicked people.  
(Surah Ali Imran 3:110)  
In accordance with the verse above, the responsibility of a Muslim does not stop at simply inviting to goodness  
but must be followed by preventing evil. We can see the manifestation of this verse by appreciating the story of  
the scholars of the past in their struggle against a tyrannical government. The closest example that will be the  
focus of this study is the efforts of Syeikh Abdullah Fahim in igniting awareness and promoting the national  
struggle in Malaya. Sheikh Abdullah Fahim has followed in the footsteps of his teacher Sheikh Wan Ahmad al-  
Fatani in the journey of his life as a scholar of Ahli Sunnah wa al-Jama'ah and the national struggle. Starting  
with sowing seeds of love for knowledge, he was directly involved in politics by establishing the Seberang Perai  
branch of UMNO. His involvement has had a great impact because of his position and status as a respected  
scholar (Muhammad Ayman Al-Akiti et al 2020). Later, he was also played an important role in the development  
of PAS (Parti Islam Se-Malaysia) (Ahmad Faiz, 2023). Bachtiar Djamily (1976) asserted that his madrasah  
(school) was the first headquarter of PAS, before it was transferred to Kuala Lumpur.  
Problem Statement  
Today's rapid development is not an excuse for us to forget the services and contributions of our predecessors.  
The fact is, the peace and luxury we are enjoying is the result of their hard work and sacrifice. Therefore, it is  
not appropriate for us to forget and take lightly the services of Malay scientists, on the contrary, efforts to  
document their contributions need to be intensified in a form that can be accepted by the public so that they are  
not swallowed up by time. Therefore, the making of documentaries or films about Malay scholars and fighters  
is very necessary to curb this problem (Tajuddin 2004).  
If we examine the resistance of the society in Malaya against the western colonialists, it all started from the  
awareness given by the scholars. For example, Haji Abdul Rahman Limbung firmly rejected the law brought by  
the British on the basis of the superiority of Islamic Sharia compared to Western law (Izziah 2020). From here  
we can see that the love of knowledge is closely related to the trusting nature of knowledge. The love of  
knowledge also requires us to practice and defend the truth. The scholars of Malay land have successfully  
maintained their love for knowledge through preaching efforts and awakening the spirit of independence in the  
community. However, the greatness of these previous scholars rarely gets the attention of the younger generation,  
and information about them is not disseminated as it is in introducing local artists.  
One of the scientific figures that needs attention is Sheikh Abdullah Fahim. He is someone who is knowledgeable  
in various fields. The recognition of his knowledge can be seen through the words of praise he wrote in the books  
of scholars of his time, this is an honor and a sign of the height of someone's knowledge (Zulkiple 2006). This  
study aims to highlight Sheikh Abdullah Fahim again in today's society. His contribution and role will be  
highlighted so that the community can see the importance of scholars and then appreciate and give due respect  
to them, especially Sheikh Abdullah Fahim.  
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Among the discussions that will be focused on is the culture of love of knowledge highlighted by Sheikh  
Abdullah Fahim. When observed, the culture of love of knowledge among scholars is rarely mentioned to the  
younger generation (Agustin 2011). The connotation of storytelling that focuses too much on the achievements  
and obstacles faced by scholars has become the standard delivery for a long time. In order to correct the  
misunderstanding of the concept of love that exists in society, the culture of love of knowledge brought by  
figures like Sheikh Abdullah Fahim needs to be shared and taken into consideration. His enthusiasm in seeking  
knowledge can be traced from the beginning of his studies in the land of Haramain. The love then blossomed  
and he became one of the thinkers who tried his best to educate the nation's children (Zulkiple 2006).  
The debate about the national spirit brought by Sheikh Abdullah Fahim is something that should not be  
overlooked. The definition of Malay brought by the scholars and the national spirit play an important role in  
forming a united plural society. This is because it is impossible to separate the Malay race from Islam. The  
Malays as one of the major branches of Muslims apart from the Arabs, Persians, Turks, and Indians have  
witnessed various historical episodes. Therefore, love for the country is not separated from religion (Muhammad  
Ayman Al-Akiti et al 2020). Therefore, this study will investigate the relationship between the love of country  
and religion and how it affects the life of a Muslim.  
Research Question  
In order to achieve the objectives of the study, there are three questions formulated to answer some of the  
research questions, among them are::  
1.3.1 What is the background of Sheikh Abdullah Fahim and his academic achievements;  
1.3.2 How can the manifestation of the love of knowledge in Sheikh Abdullah Fahim's life be proven through  
his legacy;  
1.3.3 What is the role of Sheikh Abdullah Fahim as a historical astrologist and educationist.  
Research Objectives  
The research conducted aims to achieve the following objectives:  
1.4.1 Study of Sheikh Abdullah Fahim's background and academic achievements;  
1.4.2 Examining the manifestation of the love of knowledge in the life of Sheikh Abdullah Fahim through his  
legacy;  
1.4.3 Analysing the role of Sheikh Abdullah Fahim as a historical astrologist.  
Importance Of Study  
This study aims to increase the understanding of a prominent ulama of the archipelago, namely Syeikh Abdullah  
Fahim. His life's journey in seeking knowledge and his determination to educate the children of the nation should  
be used as an example and followed by lovers of knowledge today. The transformation of pondok education  
brought by Syeikh Abdullah Fahim teaches that educators need to be innovative in designing learning systems  
in line with current needs. In addition, this study is also important to give awareness to the community that the  
involvement of scholars in social activities is not limited to religious aspects but includes various aspects of life.  
This is because Islam is comprehensive or perfect, which covers all aspects of life. The Islamic banking industry  
that is growing rapidly today is one proof of the comprehensiveness of the Islamic religion.  
Research Methods  
The research method used to conduct this study is detailed as follows:  
Research Design  
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This research uses a qualitative method with systematic literature reviews based on the secondary sources related  
to Sheikh Abdulah Fahim. Therefore, it does not involve any statement or proof of hypothesis.  
Data Collection Methods  
Data were collected from archives, library documents, online systems, proceedings, journals and books written  
on Sheikh Abdullah Fahim.  
Data Analysis Methods  
Once the data is collected, the data management process was carried out thematically. The classification of texts  
according to themes was managed according to specific themes related to the focus of the study.  
FINDINGS & DISCUSSION  
Based on the survey and research of the sources achieved so far, the researcher divides the highlights of this  
literature into three themes, namely the studies about him; love of knowledge in his life and his contributions on  
nationality and education.  
Studies About Sheikh Abdullah Fahim  
There are six historiographies or writings that record Abdullah's biography, namely by Moktar (1997), Zulkiple  
(2006), Nor Azam (2010), Sohana (2019), Muhammad Ayman al-Akiti, Ahmad Faiz & Muhammad Amir (2020)  
and Ermy, Ezad Azraai & Anwar Muttaqin (2023). The reference is a previous study that wrote about Abdullah  
in the form of a biography interspersed with multiple aspects, namely politics, astronomy and independence.  
These three aspects are the main theme that embraces a single phenomenon that can be linked to the background  
and biography of Abdullah's life. For those who know and know Abdullah's stature, he will always be referred  
to in the pages of Malaysian history as a famous astronomer, a figure who proposed the date of independence on  
August 31, 1957 and also as a grandfather whose grandson was once appointed as the 5th Prime Minister of  
Malaysia.  
Chronologically, the writing by Moktar Petah in 1997 entitled Sheikh Abdullah Fahim: Determining the National  
Independence Date 31 August '57 is the earliest work in the writer's collection. With a thickness of 125 pages,  
this book displays Abdullah's stature as a scholar, personality, speech excerpts and some commentary on his role  
as a politician. Moktar's writing is not developed based on an academic approach but is a light read, but the  
strength of this book is the appearance of its publication in 1997, when Abdullah's name was not yet known to  
most readers in Malaysia at the end of the 20th century. The author personally began to know Abdullah through  
this book when it was first marketed in 1997. A fact that may be accepted by many is that Abdullah's name  
became known suddenly when his grandson Tun Abdullah Ahmad was appointed as the Deputy Prime Minister  
of Malaysia in 1999 (Chamil, 2004).  
The second writing is a collection of initiative writers from the Faculty of Islamic Studies, Universiti Kebangsaan  
Malaysia (UKM) in 2006, namely Zulkiple Abd. Ghani, Othman Talib, Farid Mat Zain and Ezad Azraai Jamsari  
entitled Syeikh Abdullah Fahim: Progressive Malay Scholars. This 144-page book has an interesting background  
because in addition to being produced based on an academic approach, the writing is set against the backdrop of  
the organization of Nadwah Ulama Nusantara III: Protagonism and Thought of Malay Ulama which was held  
on 15 to 17 April 2006 in Kepala Batas, Penang. The historic ceremony was officiated by the 5th Prime Minister  
of Malaysia, Tun Abdullah Ahmad Badawi.  
The third writing is by Nor Azam Mat Noor entitled Warisan Falak Syeikh Abdullah Fahim which was published  
by the Penang Mufti Department in 2010. This short writing of 36 pages revolves around Abdullah's scholarship  
as an astronomer. Although brief, Nor Azam provides some important clues about the method used by Abdullah  
in setting the date of independence in addition to displaying Abdullah's expertise in the field of astronomy such  
as setting prayer times.  
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The fourth writing is by Sohana Abdul Hamid which was published in 2019 as a result of a presentation at the  
International Conference of Nusantara Malay Scholars. This writing Syeikh Abdullah Fahim: A Dynamic Scholar  
rearranges Abdullah's biography in an organized and easy-to-understand framework compared to previous  
writings. The fifth writing is the most complete, latest and detailed about Abdullah which was written by  
Muhammad Ayman al-Akiti, Ahmad Faiz Hafizuddin Rosli and Muhammad Amir Ashraf Rosdin in 2020 with  
the title Shaykh 'Abdullah Fahim: 'Ulama Ahl al-Sunnah Wa al- Jama'ah and National Struggle. The book  
published by Akademi Jawi Malaysia in collaboration with Pertubuhan Nahdatul 'Ulama Malaysia and  
Pertubuhan Legasi Tun Abdullah Ahmad Badawi contains 393 pages. This book can be considered as complete  
because it presents aspects of Abdullah's biography, personality, history of involvement in politics as well as the  
detailed background of Malay politics in that era and his collection of fatwas, khubah texts and poems in Arabic.  
The sixth writing edited by Ermy Azziaty, Ezad Azraai & Anwar Muttaqin was published in 2023. This book  
explains the figure of Sheikh Abdullah Fahim, including the figure, science, astronomy and also political  
contributions in Malaya in the 19th and 20th centuries. Several aspects are highlighted in this book, starting with  
the background and personality of Sheikh Abdullah Fahim which is explored to see the relevance of the figure  
of scientists throughout this era more clearly. The continuity of Sheikh Abdullah Fahim's legacy is translated  
through the culture of love of knowledge in his family as well as the role and great contribution of Madrasah  
Dairat al-Maarif al-Wataniyah as an Islamic education center that manifests his struggle. This book also  
thoroughly explores the sustainability of Sheikh Abdullah Fahim's intellectual legacy through the retrospective  
history of Madrasah Idrisiah in Kuala Kangsar, Perak. Among others, it examines the replication of astronomical  
artifacts which are important astronomical equipment for astronomers or astronomers as well as plans to realize  
the establishment of the Sheikh Abdullah Fahim Gallery to become a research and reference center related to  
astronomy, in addition to introducing the astronomical tourism sector.  
Sheikh Abdullah Fahim's contribution in fostering patriotic spirit through political means is also highlighted to  
complete this great figure in the depiction of his character and authority. This book also discusses in detail the  
establishment of the Hadhari Islamic Institute, at the National University of Malaysia in addition to the creation  
of the Sheikh Abdullah Fahim Chair of Excellence at the institute. The scientific movement and struggle  
supported by Sheikh Abdullah Fahim was so strong that he was appointed as an advisor to the Sultan, advising  
and organizing religious, administrative, political affairs and organizing an independence strategy to defend the  
sovereignty of the country.  
Based on the six historiographies, the author summarizes four main aspects that can form a significant level and  
balance about the perspective of Abdullah's political thought, which are astronomy, education, politics and  
independence. Even so, it is very necessary in any writing that revolves around the character of an individual to  
always not leave aspects of background and biography as a complement to a piece of writing. Therefore, this  
writing also records Abdullah's biography and contribution as a famous scholar and astronomer on the brink of  
national independence.  
Love of Knowledge in the Life of Sheikh Abdullah Fahim  
The strength of love for knowledge is evident in the life of Haji Abdullah Fahim, known as Pak Him (1869-  
1961), and also referred to as Sheikh Abdullah Fahim. He was born in Mecca in 1869. His father, Haji Ibrahim  
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bin Tahir, who hailed from Patani, was a Quran teacher in Mecca. Since his father was a scholar who lived near  
the Kaaba for a long time, he developed a keen interest in studying Islam and the Quran from a young age  
(Ismail, 1996).  
The identity of those who love knowledge is entirely different from those who only prioritize pleasure. The  
quality of love for knowledge in a person makes their life more directed and competitive. Meanwhile, those who  
appear to be advanced externally but whose souls are so tied to luxury will continue to drift away and lose their  
identity (Ruzman et. al 2014). The love for knowledge in Sheikh Abdullah Fahim was inherited from his father,  
and extends to his descendants. Within the culture of love for knowledge, there are connection in the elements  
of intrinsic and extrinsic motivation, love for reading, love for writing, love for discussion and thinking, as well  
as love for truth and justice (Syaidatun & Amirah, 2023).  
He is also well-known in the annals of Malaysian history as the determiner of the date of the country's  
independence based on the knowledge of astronomy that he learned (Petah, 1997; Zainal, 2006). He was a scholar  
who understood well the clash between the old and young group that strive for improvements, and expressed the  
view that what is most important is to increase the number of religious schools and to encourage more students  
to pursue Islamic studies (Nabir, 1973).  
The Contributions of Sheikh Abdullah Fahim in Nationality and Education  
According to Abdul Choliq Murod (2011), through research on the Qur'an and the head of the Prophet SAW,  
we find that elements of nationalism can be found. In surah al-Hujurat verse 13, clearly showing the concept of  
nation, the verse is followed by an order to getting know each other. Therefore, Harliana, Kamaruzaman,  
Aminuddin, Shakila and Shamsaadal Sholeh (2013) assert that the relationship between the Islamic World and  
the Malay World cannot be denied. History has witnessed that the willingness of the Malay community to change  
towards progress is rooted in religion. Islam sees the spiritual and the physical as a unity that cannot be separated.  
This means that a person's faith needs to be manifested through his physical body. Muhammad 'Uthman El-  
Muhammady (2012) in his study affirmed that the Malay-Islamic identity is a fact that exists and is true, the  
Malay national spirit is not the forbidden 'asabiyyah but it is a love for the nation or patriotism that is in line with  
Islamic teachings. This national spirit led to the emergence of the Malay national movement which enabled the  
achievement of independence without bloodshed. We can see that this Malay national spirit is a positive aspect  
of 'asabiyyah emphasized by Ibn Khaldun and Said Nursi. Because 'asabiyyah who is rejected by Islam is  
someone who is obsessed with his people even though they are tyrants.  
Study Tajuddin and Abd. Manaf (2006) shows the variety of preaching methods used by scholars in educating  
the community. This book not only contains Ahli Sunnah wa al-Jama'ah scholars who are of the older generation  
but also contains scholars who understand the youth. This shows that although there are differences in the issue  
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of branches in religion, the scholars still have a high degree of dedication and trust in knowledge. The attitude  
of fighting for the nation and rejecting colonialism can be seen in their behavior throughout their lives even  
though their ways are different. Izziah Suriani (2020) asserted that the British colonization of Terengganu had  
brought many changes including in terms of law. Scholars have played a big role in raising the resistance of the  
people of Terengganu. Haji Abdul Rahman Limbung once paid the fine imposed on 20 residents of Kampung  
Padang Setar. Haji Musa Abdul Ghani has said figuratively through his talk that following the new rules can  
threaten the faith. As a result, the people of Terengganu are willing to lose their property or suffer in prison  
rather than commit wrongdoing and sin against Allah SWT.  
Sholeh Fikri & Siti Rugayyah Tibek (2013) also asserted that the preaching strategy of the scholars of Malaya  
is adapted and aligned with the situation and interests at that time. Colonizers in the eyes of scholars are groups  
that usurp the rights of other people's lives by controlling the territory and then controlling the lives of the  
existing community according to their wishes. This situation is clearly something false for the scholars of  
Malaya. Amin Farih (2016) has highlighted the study of an organization founded by a schoolmate of Sheikh  
Abdullah Fahim when he was in Mecca, namely Kiai Haji Hashim Asy'ari. In Indonesia, there are various  
regional political organizations such as Jong Cilebes, Pemuda Betawi, Jong Java, Jong Sumatra and others, but  
Nahdlatul Ulama was established with nationalistic values. Shubban al-Watan which was founded in 1924 later  
became Ansor Nahdlatul Ulama. The researcher emphasizes that the struggle of Nahdlatul Ulama to expel the  
Dutch colonialists is a religious demand that must be answered as a manifestation of gratitude to Allah SWT. It  
is a jihad to defend the homeland, and proof of love for the country.  
The Astrology Heritage of Sheikh Abdullah Fahim to the Muslim World  
Sheikh Abdullah Fahim greatness and renown also shine through the treasure of instruments and knowledge he  
left behind, including:  
a) Prayer Time Schedule  
One of the main astronomical treasures left by Sheikh Abdullah Fahim is a handwritten prayer time schedule.  
This schedule was personally given to Haji Arshad bin Mohd. Yusof by Sheikh Abdullah Fahim himself when  
he visited Simpang Pulai, Ipoh, to inaugurate the Surau Kampung Sungai Raia. This invaluable astronomical  
treasure is still well-preserved after being inherited by Tuan Haji Mokhtar bin Mat Zaman, one of the disciples  
of Sheikh Abdullah Fahim. The Al Jami'ul Badawi Mosque in Kepala Batas, Seberang Perai Utara, Pulau Pinang,  
also once had a similar schedule, but it has been lost from the committee's archives during mosque wall  
renovation work in the 1990s. Through their efforts, a copy of a prayer time schedule similar to the original, and  
even more beautifully crafted, was created since the original had faded, making it somewhat difficult to read the  
details recorded by Sheikh Abdullah Fahim (Noor 2010).  
What's interesting is that the prayer time schedule also includes information about the qibla direction in various  
places within and outside Malaysia. Sheikh Abdullah Fahim himself calculated these qibla directions. What's  
even more intriguing is that the qibla directions he calculated traditionally were almost accurate when compared  
to modern calculations. Doing so requires a very high level of skill, which further proves his mastery of  
astronomy and mathematics.  
b) Sundial Box  
Sheikh Abdullah Fahim had a sundial box, which was typically used for calculating prayer times. The history of  
timekeeping instruments has not only evolved in modern times but can be traced back to ancient eras. Time has  
been a part of human culture for ages, and sundials are among the oldest tools used to determine time. Knowledge  
and science have led to the creation of timekeeping instruments, known as sundials. Sundials began to be created  
and introduced in ancient civilizations, although historians and scientists cannot pinpoint the exact date of their  
invention.  
However, sundials are said to have existed in ancient Babylon and Egypt. Ancient civilizations like Babylon and  
Egypt boasted many scholars and astronomers who successfully studied and understood the movements and  
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positions of celestial objects and their relevance in time measurement. Ancient Egypt and Babylon are believed  
to have used sundials around 3500 BCE. The oldest sundial in Asia and the world was found in Egypt. Great  
civilizations of the past constructed various types and forms of sundials to determine time. Due to their desert  
environments, the use of sundials was highly suitable during that era (Ibrahim & Safiai 2017).  
During the heyday of early Islamic civilizations, various types of sundials were constructed for different  
purposes, such as determining time and prayer times. In the history of Islamic civilization, the creation of  
sundials is closely associated with an Islamic astronomer named Ibn al-Shatir. Ibn al-Shatir created a sundial to  
be placed in the Umayyad Mosque Tower in Damascus. At the time, he was known as a muwaqqit (timekeeper).  
His sundial was categorized as one of the earliest sundials based on straight lines. He divided the day into 12  
hours, a concept that remains usable to this day. This concept was also employed by Syeikh Abdullah Fahim in  
calculating prayer times.  
c) Rubu‘ Mujayyab  
Another instrument owned by Sheikh Abdullah Fahim is the rubu‘ mujayyab, a traditional astronomical  
instrument shaped like a quarter or quadrant, more commonly known as an instrument used to measure angles,  
determine time, establish prayer times, qibla direction, and the position of the sun. In geometric terms, this  
instrument is referred to as a quadrant (sinus quadrant). Some even define the rubu‘ mujayyab as a traditional  
celestial instrument in the form of a quadrant used for trigonometric calculations and angle measurement. This  
instrument incorporates some of the functions found in an astrolabe (Safiai et al. 2020). The rubu‘ mujayyab is  
a quarter-circle-shaped measuring tool. Some historians claim that the rubu‘ was one of the revolutionary  
instruments created by al-Khawarizmi and Ibn Shatir. Its function is to assist in measuring geometric functions  
to project the movement and positions of celestial objects. The rubu‘ is typically made of copper or wood, with  
one of its surfaces marked with a scale. The rubu‘ mujayyab is a tool used to solve fundamental space-related  
problems (issues related to celestial mapping) for a specific altitude. It uses degrees (°) in its operation and  
involves data displayed on one of its surfaces. This instrument incorporates some of the functions found in an  
astrolabe (Ibrahim & Safiai 2017).  
In fact, the rubu‘ was used as a replacement for the astrolabe because the astrolabe had too many functions,  
making it challenging for scientists to use to its full potential. Therefore, a quarter of the astrolabe's circle was  
removed to create the rubu‘ mujayyab, which focused only on specific functions. Regarding its early history, the  
exact origin of the rubu‘ is not known. Additionally, the books Durus al-Falakiyyah and Tibyan al-Miqat, which  
specifically discuss the rubu‘, do not provide details about when, where, and how the development of the rubu‘  
mujayyab took place (Ali 1992: 2; Madrasah al-Salafiyyah t.th.: 5). Sheikh Abdullah Fahim's rubu‘ mujayyab is  
reported to still be kept in the office of the principal of Dairat al-Ma 'arif al-Wataniyyah, but the exact condition  
of this instrument cannot be confirmed and is not known precisely. Furthermore, the method of storing the rubu‘  
should also be taken into consideration, as it requires careful preservation due to its association with a famous  
figure in Malaysia. He used the rubu‘ to calculate prayer times throughout the year and also to determine the  
positions of constellations. The rubu‘ mujayyab, as a part of the astrolabe, also had a specific function for  
determining the position of constellations, as the names of the constellations are inscribed along the curve of the  
instrument's quadrant. Sheikh Abdullah Fahim once mentioned in Arabic: "am khair atana," which means a  
good year is coming to us (Noor 2004).  
Based on the chronological development, this demonstrates that the knowledge and use of the rubu‘ can be said  
to have evolved and spread worldwide, including in Malaysia. This would not have been possible without the  
diligence and dedication of Islamic astronomers who conducted observations and played a role in the  
development of the rubu‘, including figures like al-Khawarizmi (770-840H) and Ibn Shatir (11th century).  
Limitations  
The primary limitation of this study is that the review was conducted through the mainstream of English and  
Malay literature databases. This will automatically limit the search as many studies are published in native  
languages across Muslim countries, such as Malaysia, Indonesia, Brunei.  
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INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)  
ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025  
In this study, some limitations have been placed so that the scope of the discussion does not deviate from the  
objective of the study. The initial limitation is on the figure being studied, Sheikh Abdullah Fahim. The scope  
of the discussion about Sheikh Abdullah Fahim's love is limited within the framework of the love of knowledge.  
This study also focuses on the spirit that Sheikh Abdullah Fahim has breathed into the society of Tanah Melayu  
which is the national spirit.  
CONCLUSION  
Sheikh Abdullah Fahim is a figure who has contributed a lot to the country in various forms. His love for  
knowledge is clearly visible through the number of his teachers which are about 42 people. The recognition of  
his knowledge can be seen when he was asked to write words of welcome in the books of his contemporaries.  
He is also said to have been appointed as a member of the board of Masjid al-Haram. His love of knowledge has  
caused him to become one of the pioneers in the advancement of the madrasah (Islamic schools in the form of  
pondok). His manifestation of love is quite different from other scholars. Usually, we can see the passion for  
learning in a scholar through the writing and books produced. However, Syeikh Abdullah Fahim has left a  
'factory' for the production of scholars, which is the madrasah he founded, Dai'irat al-Maarif al-Wataniah,  
without denying that there are compositions of Arabic poetry and Taqariz or words of praise that have been  
composed by him.  
ACKNOWLEDGEMENT  
Many thanks to the researchers from Universiti Kebangsaan Malaysia who involved directly in this research.  
This research was supported by granted by Geran Pertubuhan Legasi Tun Ahmad Badawi (RH-2020-003),  
Institut Islam Hadhari, Universiti Kebangsaan Malaysia. This paper was presented on Seminar on Scholars of  
Islamic Civilization 2025 (SSIC 2025)  
With the theme “Bridges of Wisdom: Muslim Contributions to Science, Philosophy, and Civilization.”  
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