through the writings of Sayyid Muhammad Uthman al-Khatim, but the Mahdiya was associated with them with the Seal of the Wilaya. It was also common among them that the Mahdi would emerge from among them, and Sayyid al-Khatim was a precursor to the ideas of Muhyi al-Din ibn Arabi on this basis. And far from this digression and returning again to what we were discussing about the piety of Sayyid Muhammad Uthman, it can be said that Sayyid Muhammad Uthman, according to the environment in which he was raised, and the atmosphere he experienced, and the group of followers of al-Khatmiyya who lived around him, as well as perhaps the nature of the religious works he read, as well as the personality of his father, Sayyid Ali, who was described as being strongly influenced by books of heritage, resorting to reading amulets and being keen on reciting what he memorized of religious litanies. All of this that we have mentioned leads us to summarize our view on the piety of Sayyid Muhammad Uthman, that his piety is ancient, personal, and conservative, and does not extend to his thought or his life as a great spiritual and political leader, nor does he possess a comprehensive Islamic understanding that he calls for or preaches. It is true that on a personal level, he is very adherent to the principles of Sharia and acts upon them, but his understanding of Islam remains deficient and limited, and he is not concerned with the matter of calling for a comprehensive Islam that encompasses life in the way that is presented today. This is reflected in some of the matters specific to the Khatmiyya Tariqa, which were written by Sayyid Muhammad Hashim and Sayyid Ja'far, which made them into a musical form. And I do not think that this approach is suitable, because the explicit mention of these melodies with musical accompaniment may lead to their wider spread, especially among the youth. We can observe this in what Sheikh Shatut al-Madani presented, as his fame spread because of a musical form that he used to imitate Sudanese folk songs, or his praises that he presented to the people. The position of Sheikh Abd al-Rahim Muhammad Waqi' Allah (al-Bur'i), who did not object to his praises being presented with musical accompaniment. Even if someone says that there are many opinions of scholars regarding music, stating its prohibition, it can be said that the dispute over music and musical instruments has remained. There are those who prohibited them, and there are those who permitted them. And so as not to go too far from our topic, I mentioned this to indicate that Sayyid Muhammad Uthman's view on many matters that may be beneficial and useful is still ambiguous and unclear. That Sayyid Muhammad Uthman, throughout his leadership of the Khatmiyya Tariqa, was subjected to criticism first by those around him, his followers and supporters, and secondly by his opponents and observers of his efforts.