Fayd al-Latif ala Jawharah al-Tawhid : New,
being a first English Transl,
"An Outpouring of Subtleties Upon the Pearl of Divine Oneness"
Volume I : Lordship - Ilahiyat,
*[A5+] Paperback - 304 pages,
Jawharah al-Tawhid by Imam al-Laqqani [d.1041h],
sharh by Imam al-Bajuri [d.1277h],
Transl & Commentary by Allie Khalfe,
Published by the Islamic Texts Institute.
Now in Stock & Despatching!Description
:Fayd al-Latif ala Jawharah al-Tawhid : 'An Outpouring of Subtleties Upon the Pearl of Divine Oneness.' It is with sheer joy that we share this news with the English speaking world, in that Volume One of the English commentary and translation of Imam Laqqani’s Jawharah al-Tawhid has finally been published and is on its way to Madani Propagation.
The text, volume 1, deals with the differences of opinions and subtleties regarding Lordship (Ilahiyat
).About the Jawharah al-Tawhid
" It is a work of knowledge and intellectual research, focussing on the Oneness of Allah, which is considered the noblest of sciences and greatest of quests. It is also a text that makes clear the truth and veritable nature of the Prophets, Messengers, Resurrection on the Day of Judgment and so much more. As for his reward in translating this text, I mention what the noble Prophet Muhammad, ﷺ, said, “Good in this world will be rewarded with good in the next, and disobedience in this world will be returned with punishment in the next.”
The science of Tawhīd is the underlying pillar of all other sciences, and is referred to as Scholastic Theology or the Foundation of Faith. The text of Imām Laqānī is one that is studied and taught at many institutions around the world, and has indeed received tremendous accolades over the centuries. Imām Laqānī was one of the renowned scholars of the Al-Azhar al-Sharīf, in the 11th century of Islām (approximately 400 years ago) and, needless to say, research into his Jawharah and into the discipline of theology continues to this day at the Azhar al-Sharīf.
Numerous commentaries and footnotes have been written on the Jawharah, the first by Imām Laqānī himself. The most important and noblest compilations were produced by two scholars, both of whom held the position of Grand Shaykh of the Azhar al-Sharīf, a high and noble seat that cannot be attained except by the most senior scholars of sacred knowledge. These Shaykhs are none other than Shaykh al-Amīr al-Kabīr and Shaykh Imām Bājūrī.
Shaykh Allie Khalfe selected the commentary of Imām Bājūrī as a reference for the English speaking audience for two reasons; the first reason is that it is more comprehensive and less extensive than the commentary of Shaykh al-Amīr. Secondly, the author presents detailed discussions of each chapter. His work has brought forth such clarity that it has facilitated many students of knowledge to experience the easiest and most accessible way to understand the various Islamic sciences.
Until today, his commentary has proved the best for beginners when compared to that of the esteemed Shaykh al-Amīr. I have read the chapters that have been translated into English and found myself content with them. It is my hope that this translation will provide the English reader with a clear and concise example of Islamic Theology." ---Shaykh Hasan al-Shafi'i al-Azhari.
About Shaykh Ibrahim al-Laqani
He is ash-Shaykh Abd al-Salam bin Ibrahim bin Ibrahim al-Laqani, the Maliki
Jurist, the shaykh of the Malikiyyah
of his day. He was born in 971. He was a philosopher, a Sufi and a ascetic Jurist. He passed away in 1078 hijri
Among his works are :
--- It'haf al-Murid Sharh Jawharat al-Tawheed
--- Al-Siraj al-Wahaj bi Sharh Qisati al-Isra wal Mi'raj
--- Ibtisam al-Azhar min Riyad al-Akhyar fi Rabi' al-Abrar bi Mawlid al-Habib al-Mukhtar
--- Sharh Mandhumat al-Jaza'iriyyah fil 'Aqaid
--- Hashiyat 'ala Tadhkirat al-Qurtubi
About Al-Shaylh Al-Imam al-Bajuri :
Ibrahim b. Muhammad b. Ahmad al-Bājūri or al-Bayjūrī - which is an ascription to a village nearby Cairo named al-Bājūr
- was noted as the Shaykh of Islam and the Shaykh of al-Azhar
University. He was born 1198 hijri / 1784CE and lived in Gīza during the
French occupation when Napoleon entered Cairo.
In the year 1216 hijri /
1801CE, he returned to Cairo and began studying in Azhar University and
gained popularity due to his immense knowledge. He began teaching in
al-Azhar in Shaban of 1263 hijri / 1801CE and continued teaching until he passed away in Dhul- Hijjah of 1277 hijri / 1861CE.
About Shaykh Allie Khalfe
Shaykh Muhammad Allie Khalfe spent a decade learning various traditional texts from Shaykh Seraj and Shaykh Ahmad Hendricks who are the current Shaykhs of the Azzawia Institute in Walmer Estate, Cape Town. They in turn graduated from the Umm al-Qura University in Mecca specializing in Usūl Al-Fiqh
and spent about ten years at the feet of the ocean of knowledge, Al-Sayyid Muhammad bin ‘Alawī al-Mālikī, may Allah be pleased with him
. Allie received from them licence [ijāza
] to transmit various branches of knowledge including Islamic Jurisprudence [Al-Fiqh
], Theology [Al-Tawhīd
] as well as the Spiritual Sciences [Al-Tasawwuf
He also spent two years at the Grand Al-Azhar Mosque in Cairo sitting at the feet of some of the foremost scholars alive today, including Shaykh Sa’īd Mamdūh, Shaykh ‘Alī Jumu’a, Shaykh Fat’hī ‘Abdurahmān Al-Hijāzī, Shaykh Hasan Al-Shāfi’ī and Shaykh Hishām Kāmil, may Allah be pleased with them
, all of whom he read traditional texts to and received from them ijāza
to transmit these texts. He is currently completing his Masters in Islamic Studies with a focus on Theology at UNISA and is the founder of The IslamicText Institute in Surrey Estate, Cape Town. He also lectures on Theology at the International Peace College of South Africa (IPSA).
Jawharat al-Tawhid, is one of the approved and accredited texts of the Sunni Creed in the Ashari
school. Written as a poem to facilitate memorising it and to make it
more enjoyable and appealing for young students. This was a method
widely used to teach and convey knowledge in the past and is still used
in some schools till today. It was composed by Imam Ibrahim al-Laqani
al-Maliki (1041 H) upon a gesture from his Sufi mentor. Due to its high
value and wide acceptance, many commentaries were written to elaborate
and explain the meanings it had within.
Table of Contents :
---Endorsement – Shaykh Hasan al-Shafi'i,
---Foreword – Dr. Auwais Rafudeen,
---The Author – Allie Khalfe,
---Chain of Transmission,
---Imam Bajuri's Introduction to the Jawharah,
------On the reasons for commencing with the basmalah;
------On the usage of the basmalah;
------On using the basmalah in poetry;
------On the letter bā in the basmalah;
------On some subtleties regarding the letter 'bā';
------On the word 'ism';
------On the name 'Allah';
------On the greatest name [al-ism ul-'a'dham];
------On 'Al-Rahmān' and 'Al-Rahīm'.Verse 1
---1.1 On the praiseworthiness of commencing with the hamdalah;
---1.2 On the letter 'waw';
---1.3 On hamd;
---1.4 On thanā';
---1.5 On a definition of hamd in tawhīd;
---1.6 On hamd and shukr;
---1.7 On the noble author using salām before salāh;
---1.8 On a deeper look at salāh and salām.
---2.1 On the lexical meaning of nabī;
---2.2 On the definition of nabī and rasūl;
---2.3 On the number of Prophets and Messengers;
---2.4 On the lexical meaning of tawhīd;
---2.5 On the definition of tawhīd according to the sharī'ah;
---2.6 On the definition of tawhīd specific to this craft;
---2.7 On the definition of 'aqīdah;
---2.8 On the importance of 'aqīdah;
---2.9 On the types of tawhīd;
---2.10 On why Imām Laqānī confined himself to the word 'tawhīd';
---2.11 On the ten principles of every craft;
---2.12 On the letter واو in this verse;
---2.13 On the definitions of dīn.
---3.1 On jihād and when it was instituted;
---3.2 On guidance [al-irshād];
---3.3 On the creation [al-khalq];
---3.4 On the li in 'li dīn il-haqqi';
---3.5 On the word 'al-haqq‟;
---3.6 On the sword;
---3.7 On the swords of the Prophet, ﷺ;
---3.8 On 'al-haqq' and 'al-sidq'.
Verse 4 :
---4.1 On the name 'Muhammad';
---4.2 On the Āl and the Ahl ul-Bayt;
---4.3 On permitting members of the Prophetic household to accept zakāh;
---4.4 On the spiritual benefits of zakāh;
---4.5 On the definition of 'Sahābī';
---4.6 On the Prophets 'Īsā, Ilyās and Khidr, alayhi salam;
---4.7 On the number of companions.
---5.1 Imām Ghazālī on beneficial knowledge;
---5.2 On the opposite of knowledge;
---5.3 On general proofs [dalīl ijmālī] and detailed proofs [dalīl tafsīlī];
---5.4 On the rules concerning creed [al-ahkām al-i'tiqādiyyah];
---5.5 On the definition of 'ilm al-kalām;
---5.6 On the basic knowledge required by the theologian;
---5.7 On the names used for the science of kalām.
---6.1 On long explanations;
---6.2 On brevity.
Verse 7 :
---7.1 On didactic poetry;
---7.2 On the legal ruling of poetry;
---7.3 On the pearl;
---7.4 On using extravagant names for books.
---8.1 On hope [rajā'];
---8.2 On long hopes;
---8.3 On al-irādah;
---8.4 On deeds and rewards.
---9.1 On the rulings of the sharī'ah;
---9.2 On the conditions [shurūt] for taklīf ;
---9.3 On the divisions of taklīf;
---9.4 On the ahl ul-fatrah;
---9.5 On sound senses [salāmat ul-hawās];
---9.6 On the parents of the Prophet, ﷺ;
---9.7 On reason according to the Mu‟tazilah;
---9.8 On the notion of good and bad according to the Mu‟tazilah;
---9.9 On the notion of good and bad according to the Ahli Sunnah;
---9.10 On the rulings of the sharī'ah according to the schools of theology;
---9.11 On the attributes of Allah, ﷻ, -three categories;
---9.12 On a definition of the necessary [al-wājib].
---10.1 On a definition of the possible [al-jā-iz
] and its types;
---10.2 On a definition of the impossible [al-mumtani'] and its types.
---11.1 On a definition of taqlīd.
---12.1 On the status of the muqallid;
---12.2 On some examples of ignorance prevalent amongst muqallid's;
---12.3 On some views in defence of the muqallid's faith.
---13.1 On a definition of both general and detailed proofs.
Verse 14 :
---14.1 On the meaning of Ma'rifatul Allah;
---14.2 Ma'rifah according to Ibn 'Atā-illah;
---14.3 Ma'rifah according to Imām Ghazālī;
---14.4 On the opinions regarding the mukallaf's first obligation.
---15.1 On the order [tartīb] of contemplation [al-nadhar];
---15.2 On a definition of al-nadhar;
---15.3 On tafakkur;
---15.4 On tafakkur and its types;
---15.5 One who knows himself knows his Lord;
---15.6 On the definitions of 'ālam.
---16.1 On Al-Badī' and the perfection of creation;
---16.2 On the 'ālam.
---17.1 On the proof of origination [dalīl ul-hudūth];
---17.2 On the argument of infinite regression [al-tasalsul];
---17.3 On the argument of tautology [al-dawr].
---18.1 On the various levels of Īmān;
---18.2 On the etiquette of the shahādatayn;
---18.3 On verification.
---19.1 On the levels of professing the shahādah;
---19.2 On the definition of Islām;
---19.3 On Īmān and Islām.
---20.1 On the hierarchy of worship;
---20.2 On the definition of hajj;
---20.3 On when the hajj was made obligatory;
---20.4 On the definition of salāh;
---20.5 On when the prayer was made obligatory;
---20.6 On the definition of fasting;
---20.7 On when fasting was made obligatory;
---20.8 On the definition of zakāh;
---20.9 On when zakāh was made obligatory.
---21.1 On the rational proofs;
---21.2 On the textual proofs;
---21.3 On faith increasing and decreasing according to Abū Hanīfah;
---21.4 On Abū Hanīfah's interpretation of the verses indicating an increase in faith; ---21.5 On the reply to Abū Hanīfah and the Māturīdīyyah;
---21.6 On the faith of the Prophets and the Angels.
---23.1 On the subject matter of the Jawharah;
---23.2 On the meaning of the necessary existence [wājib al-wujūd];
---23.3 On the rational proof for al-wujūd;
---23.4 On the categories of existent beings;
---23.5 On the beliefs of some schools which are rejected by the Ahli Sunnah;
---23.6 On the creation proving the existence of the Creator;
---23.7 On the negating attributes;
---23.8 On the rational proof for al-Qidam;
---23.9 On the terms qadīm and azalī;
---23.10 On the textual proofs for al-Qidam;
---23.11 On the rational proof for al-Baqā;
---23.12 on the textual proofs for al-Baqā;
---23.13 On the divisions of existence and non-existence.
---24.1 Mukhālafah lil-hawādith - Rational Proofs;
---24.2 Mukhālafah lil-hawādith - Textual Proofs.
---25.1 Qiyāmuhū bin-nafsi - rational proofs;
---25.2 Qiyāmuhū bin-nafsi - textual proofs;
---25.3 Wahdāniyyah - textual proofs;
---25.4 Negating the five pluralities.
---26.1 On the types of similarity;
---26.2 On a definition of a friend;
---26.3 On what Allah is not.
---27.1 The attributes of meaning [sifāt ul-ma'ānī];
---27.2 The attributes pertaining to meaning [sifāt ul-ma'nawīyyah];
---27.3 On the functions of the qudrah;
---27.4 On qudrah salūhī and qudrah tanjīzī;
---27.5 Al-Qudrah - rational proofs;
---27.6 Al-Qudrah - textual proofs;
---27.7 On Irādah salūhī and Qudrah tanjīzī;
---27.8 Al-Irādah - rational proofs;
---27.9 Al-Irādah - textual proofs;
---27.10 On Irādah kawniyyah and Irādah shar'īyyah.
---28.1 On the knowledge of the Creator;
---28.2 Al-'Ilm - textual proof;
---28.3 Al-'Ilm – rational proof;
---28.4 On the human being‟s knowledge being created.
---29.1 Al-Hayāh - rational proof;
---29.2 Al-Hayāh – textual proof;
---29.3 Al-Kalām - rational proof;
---29.4 Al-Kalām - textual proof;
---29.5 On How Mūsā, alayhi salam, spoke to his Lord;
---29.6 Al-Sam‟ and al-Basar - textual proofs.
---30.1 On how scholars defined al-Idrāk;
---30.2 On the various opinions regarding al-Idrāk.
---31.1. On the number of sifāt ul-ma'nawīyyah;
---31.2 On a minor linguistic controversy regarding these attributes;
---31.3 On the view of the Mu'tazilah regarding the sifāt ul-ma'nawīyyah;
---31.4 On the mantūq and the mafhūm;
---31.5 On Allah's Will [Irādah], his Desire [Mashī'ah] and how they are connected to His Knowledge and Life.
---32.1 On the view of the Mu'tazilah regarding the Speech of Allah, ﷻ;
---32.2 On the view of the Ahli Sunnah regarding the Speech of Allah, ﷻ;
---32.3 On the view of Imām Ahmad and some of the Hanbalīs regarding the Speech of Allah, ﷻ;
---32.4 On an introduction into the disputation of the sifāt.
---33.1 On the muta'alliq and ghayr muta'alliq sifāt;
---33.2 On the ta'alluq of Power and Will;
---33.3 On what the attributes of Power and Will are not connected to;
---33.4 On Imām Laqānī repeating the word ta'alluq.
---34.1 On Allah's Qudrah being one;
---34.2 On Allah's Irādah being similar to His Qudrah;
---34.3 On Allah's 'Ilm being similar to His Qudrah.
---35.1 On the ta'alluq of Knowledge;
---35.2 On the ta'alluq of Speech.
---36.1 On the ta'alluq of Sight and Hearing.
---37.1 On the ghayr muta'alliq sifāt
---38.1 On the derivation of the word 'ism' and its implications;
---38.2 On some names being superior to others;
---38.3 On how the greatest name honours the children of Ādam, alayhi salam;
---38.4 On the definition of 'sifah' and its linguistic meaning.
---39.1 On the names of Allah, ﷻ, being tawqīfī;
---39.2 On the various opinions on asserting a name or attribute – the meaning of which describes Allah, ﷻ;
---39.3 On the names of the Prophet, ﷺ, being divinely established.
---40.1 On the muhkamāt and mutashābihāt;
---40.2 On the lexical meaning of ta'wīl;
---40.3 On the technical meaning of ta'wīl;
---40.4 On tafwīd;
---40.5 On the way of the salaf regarding ta'wīl and tafwīd;
---40.6 On an example of how the salaf and khalaf approached the mutashābihāt.
---41.1. On kalām nafsī and kalām lafdhī;
---41.2. On some of the trials the scholars of the Ahli Sunnah experienced regarding the 'createdness of the Qur'ān';
---41.3 On Imām Ahmad's trial at the hands of al-Ma'mūn;
---41.4. On the Prophet, ﷺ, being better than the kalām lafdhī.
This English translation is from Imam al-Bajuri's commentary of al-Jawharah.
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Dimensions : 22.6 x 16 x 2.3cm.