Jawhara al-Tawhid – English commentary by Allie Khalfe

An Outpouring of Subtleties upon the Pearl of Divine Oneness – Fayd al-Latīalā Jawharah al-Tawhīd by Allie Khalfe

In the name of  Allah, most Gracious, Most Merciful. Peace and blessings upon our master, Muhammad, his family, companions, and those who follow them until the last day.

Imam Laqqani’s jawhara has for a long time been dear to heart. I studied it in great detail under the ocean of knowledge, Shaykh Ahmad bin Hasan Hendricks, who received it from various paths, primarily, the late Sayyid Muhammad bin ‘Alawi al-Maliki, in Makkah al-Mukarramah, al-Rusayfah.

Publication

It is will sheer joy that I share this news with the English speaking world, in that volume of my English commentary and translation of Imam Laqqani’s Jawharah al-Tawhid is finally ready to be published.

It is currently being proof read and should be ready by June this year 2018, Allah Willing. The text, volume 1, deals with the differences of opinions and subtleties regarding Lordship and is about 400 pags in length. I have added sample screenshots of the contents below and request your duas for success with this endeavour.

IDEAS AND SUGGESTIONS

Any ideas regarding publication and distribution are welcomed as I believe this work should be spread far and wide as it could very well be a first of its kind in this particular style and can confidently serve as beneficial to many scholars and students around the world.

CONTACT

WHATSAPP: +27714138726; EMAIL: info@islamictextinstitute.co.za

COST

The cost of the book will b R200 (south African Rands ZAR) locally. Shipping outside of South Africa will see the price nearly doubling at R160 for shipping. Bulk orders will however work out better.

SUPPORT DETAILS

Any support that assists the publishing and distribution can be donated to with a reference “Jawhara” into:

Bank:Standard Bank

Account name: islamictext

Account number: 076207137

Branch code: 051 001

Branch: Constantia

Swift code: SBZAZAJJ

Paypal.me/IslamicText

SAMPLE OF CONTENT

Imam Al-Bājūrī’s introduction to the Jawhara

On the reasons for commencing with the basmalah; On the usage of the basamalah; On using the basmalah in poetry; On the letter bā in the basmalah; On some of the subtleties regarding the letter ‘bā’; On the word ‘ism’ in the Basmalah; On the name ‘Allah’; On the greatest name [al-Ism ul-a’dham]; On the Names ‘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 Hamd and Shukr; 1.6 On the definition of Hamd in Tawhīd; 1.7 On the noble author using salām before salāh; 1.8 On a deeper look at salāh and salām.

VERSE 2

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 Laqqānī 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 definition of dīn.

VERSE 3

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 dīni l-haqqi’; 3.5 On the word ‘al-Haqq’; 3.6 On the sword; 3.7 On the swords of the Prophet r; 3.8 On ‘al-Haqq’ and ‘al-Sidq’;

VERSE 4

4.1 On the name ‘Muhammad’; 4.2 On the Āl and the Ahl al-Bayt; 4.3 On permitting members of the Prophetic houshold 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 u; 4.7 On the number of companions y.

VERSE 5

5.1 Imām al-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.

 VERSE 6

6.1 On long explanations; 6.2 On brevity; 6.3 On moderation; 6.4 On balance originating from moderation.

VERSE 7

7.1 On Diadactic poetry; 7.2 On the legal ruling of poetry; 7.3 On the pearl; 7.4 On using extravagant names for books.

VERSE 8

8.1 On hope [Rajā]; 8.2 On rajā’ according to the Sūfī’s; 8.3 On long hopes; 8.4 On will [al-irādah]; 8.5 On deeds and rewards.

VERSE 9

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 Sound senses [salāmat al-hawās]; 9.6 On the parents of the Prophet r 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 Ahl al-Sunnah; 9.10 On the rulings of the Sharī’ah according to the various schools and their path of establishing it; 9.11 On the attributes of Allah U -three categories; 9.12 On a definition of the necessary [al-wājib].

VERSE 10

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.

 VERSE 11

11.1 On the definition of ‘Taqlīd’.

VERSE 12

VERSE 13

13.1 On a definition of both general and detailed proofs.

VERSE 14

14.1 On the meaning of Ma’rifatu Allah; 14.2 On the opinions regarding the mukallaf’s first obligation.

VERSE 15

15.1 On the order [tartib] of contemplation [al-nadhar]. 15.2 On the definition of contemplation [al-nadhar]. 15.3 On reflection [tafakkur]. 15.4 Tafakkur in the context of dīn is traditionally divided into four types. 15.5 One who knows himself knows his lord. 15.6 On the definition of ‘ālam.

VERSE 16

VERSE 17

17.1 On the proof of origination [dalīl al-hudūth].  17.2 On the argument of infinite regression [al-tasalsul]. 17.3 On the argument of tautology [al-dawr].

VERSE 18

18.1 On the various levels of īmān. 18.2 On verification.

VERSE 19

19.1 On the definition of Islām. 19.2 On Imān and Islām.

VERSE 20

20.1 On the ruling for abandoning prayer. 20.2 On the definition of hajj. 20.3 On when the hajj was made obligatory. 20.4 On referring to one as ‘O hāj’. 20.5 On the definition of salāh. 20.6 On when the prayer was made obligatory. 20.7 On the definition of fasting. 20.8 On when fasting was made obligatory. 20.9 On the definition of zakāh. 20.10 On when zakāh was made obligatory.

VERSE 21-22

21.1 On the rational proofs. 21.2 On the textual proofs. 21.3 On faith increasing and decreasing according to Abū Hanīfah and his companions. 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.

VERSE 23

23.1 On the three sections into which the Jawharah al-Tawhīd is divided. 23.2 On the meaning of the necessary existent [wājib ul-wujūd]. 23.3 On the rational proof for al-wujūd. 23.4 On the categories of existent beings. 23.5 On the beliefs held by some schools which are rejected by the ahl al-sunnah.

VERSE 24

24.1 Mukhālafa lil-hawādith – Rational Proofs. 24.2 Mukhālafa lil-hawādith – Textual Proofs.

VERSE 25

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.

VERSE 26

26.1 On what Allah is not.

VERSE 27

27.1 The Attributes of Meaning [sifāt al-ma’ānī]. 27.2 The Attributes Pertaining to [sifāt al-ma’nawīyyah]. 7.3 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.

VERSE 28

28.1 On the knowledge of the Creator. 28.2 On the textual proofs for al-’ilm. 28.3 On a human being’s knowledge being created.

VERSE 29

29.1 Al-Hayāh -textual proofs. 29.2 Al-Kalām – textual proofs. 29.3 Al-Sam’ and al-Basar -textual proofs.

VERSE 30

30.1 On how scholars defined al-Idrāk. 30.2 On the various opinions regarding al-Idrāk. 30.3 On Imām al-Juwaynī’s explanation of al-Idrāk

VERSE 31

31.1. On the number of sifāt al-ma’nawīyyah. 31.2 On a minor linguistic controversy regarding these attributes.   31.3 On the view of the mu’tazilah regarding the sifāt al ma’nawīyyah. 31.4 On the Mantūq and the Mafhūm. 31.5 On Allah’s Will [Irādah], his Desire [Mashī’a] and how they are connected to His Knowledge and Life.

VERSE 32

32.1 On the view of the mu’tazilah regarding the speech of Allah. 32.2 On the view of the ahl al-sunnah regarding the speech of Allah. 32.3 On the view of the Imām Ahmad and some of the Hanbalīs regarding the speech of Allah. 32.4 On an introduction into the disputation of the sifāt.

VERSE 33

33.1 On the muta’alliq and ghayr muta’alliq sifāt. 3.2 On what the attributes of Power and Will are connected to.  33.3 On what the attributes of Power and Will are not connected to. 33.4 On Imām Laqqānī repeating the word ta’alluq in this verse.

VERSE 34

VERSE 35

35.1 On what the attribute of knowledge is applicable to. 35.2 On what the attribute of Speech is applicable to.

VERSE 36

36.1 On what the attributes of sight and hearing are applicable to.

VERSE 37

37.1 On the ghayr muta’alliq sifāt.

VERSE 38

38.1 On some names being superior or having preference over others. 38.2 On what the Prophet r said regarding the name “Allah”. 38.3 An important detail. 38.4 On the eternality of the names. 38.5 On how the greatest name honours the children of Adam. 38.6 On the definition of ‘sifah’ and its linguistic meaning. 38.7 On the eternality of the attributes. 38.8 On the belief of the mu’tazilah regarding the names of Allah U.

VERSE 39

39.1 On the names of Allah U being divinely established. 39.2 On the various opinions on asserting a name or attribute – the meaning of which describes Allah.39.3 On the sources used to infer an attribute.39.4 On the names of the Prophet r being divinely established.

VERSE 40

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.

VERSE 41

41.1. On kalām nafsī and kalām lafdhī. 41.2. On some of the trials the scholars of the ahl al-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 r being better than the kalām lafdhī.

 

ENDORSMENT by Shaykh Hasan al-Shafi’i al-Azhari

sh-hasan-al-shafii

In the name of Allah, the most Gracious, most Merciful.

ALL PRAISE is due to Allah. May Allah’s praise and blessings be upon the Messenger of Allah, the Prophet Muhammad, peace be upon him, his household, his Companions and all those who follow them.

I received the request to write an introduction to this text by my student and brother, Ustadh Allie Khalfe, a student of sacred knowledge at Al-Azhar al-Sharif during mid Jumadi ula, 1435, according to the Islamic calendar, in the blessed city of Cairo, may Allah preserve it. Before I start with my introduction to the translation of the Jawharah al-Tawhid, which was authored by Imam Laqqani in the science of Tawhid, I would like to mention two points.

The first is regarding the virtues of the expedition of knowledge, which are distinct to the culture and history of Islam. This has brought about a unique attachment and relationship with the Islamic lands of Africa, Asia and the entire Islamic realm, which is increasing around the globe. This journey also nourishes the different schools of thought, culture, and lessons of ancient theological learning and the different systems of models of wisdom, which flourished in a specific place and spread throughout the nation of Islam.

Al-Azhar al-Sharif in Egypt is one such institution of knowledge and beacon of Islamic culture, as it fully embraces the voyage of learning. The Azhar al-Sharif must be applauded for the blossoming of the finest fruits, our scholars, who are promoters of beneficial knowledge and a sound understanding of Islam. Knowledge indeed gushes from the Azhar al-Sharif like fountains from the earth.

The second point I would like to make is to emphasis the diligence that this student of knowledge has shown. Shaykh Allie Khalfe has chosen to present a gift to his family and to his fellow countrymen of South Africa – in it are the rare and expensive jewels of Al-Jawharah al- Tawhid. They are of knowledge and intellectual research, in the noblest science and the greatest quest, the Tawhid – the Unicity – of Allah, Most High.

The text makes clear the truth and the veritable nature of the Prophets, the Messengers, our Resurrection on the Day of Judgment and so much more. To attain the reward that he has done, I mention what the noble Prophet Muhammad, peace be upon him 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 Tawhid is the underlying pillar of all other sciences, and is referred to as Scholastic Theology or the Foundation of Faith. The text of Imam Laqqani is one that is studied and taught at many institutions around the world, and has indeed received tremendous accolade over the centuries. Imam Laqqani was one of the renowned scholars of the Al-Azhar al-Sharif, in the 11th century of Islam (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-Sharif.

Numerous commentaries and footnotes have been written on the Jawharah, the first by Imam Laqqani 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-Sharif, 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-Amir al-Kabir and Shaykh al-Bajuri, may Allah be pleased with him.

Shaykh Allie Khalfe selected the commentary of Imam Baj´ri 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-Amir. Secondly, the author completed 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-Amir, may Allah be pleased with him.

I have read the chapters that have been translated into English and found myself content with them. It is my dearest hope that this translation will provide the English reader with a clear and beneficial example of Islamic Theology.

It is said that a translator does not translate except that he leaves certain things out from the original text. He, who undertakes the translation of the text of knowledge and philosophy, is required to take heed of the minute details, for there might be some differences between the original text and the translation, as is the case with my introduction being translated from the Arabic to English.

Our son, Shaykh Allie Khalfe, is an intelligent student of knowledge. I pray that Allah accepts him; that He strengthens him and aids him. He has reached a high station with a sound understanding of the original text and has expressed that within his translation. May Allah reward him and his family with the best of rewards. min.

I request from him to remain sincere in his knowledge and to make good use of it. His responsibility is to teach and spread the knowledge he has been blessed with. I request from him to pray for us, his teachers and the entire Muslim ummah. Amin.

يَوم الجمعة فِي القَاهِرَةِ فِي
ه1437/5/15
المُوَافِقُ ، م 2015/3/6

  بسم الله الرحمن الرحيم

الْحَمْدُ لِلهِ ، والصَّلَاةُ والسَّلَامُ على رَسُولِ اللهِ ، وآلِهِ وَ صَحْبِهِ وَ مَنْ وَالَاهُ ، وَبَعْدُ:

فَإنِّي فِي بِدَايَةِ هَذِهِ اَلْكَلِمَةِ الَّتِي رَغِبَ إلَيَّ فِي إعْدَادِهَا تِلْمِيْدِيْ و أخِي الأُسْتَاذُ محمد علِّي خلفي طَالِبُ العلم بِالْأَزْهَرِ الشَّرِيْفِ فِي مُنْتَصَفِ شَهْرِ جُمَادَى الْأُولَى مِنْ عَامِ خَمْسَةٍ وَ ثَلَاثِيْنَ وَ أَرْبَعمائَةٍ لِلْهِجْرةِ بِمَدِيْنَةِ القَاهِرَةِ (حَرَسَهَا اللهُ تَعَالَى) تَصْدِيْرًا لِتَرْجَمَةِ ’كِتَابِ الجَوْهَرَةُ لِلشَّيْخِ الَّقَّانِيُّ فِي عِلْمِ التَّوْحِيْد‘  أَوَدُّ أنْ أَذْكُرَ أَمْرِيْن:

فَإنِّي فِي بِدَايَةِ هَذِهِ اَلْكَلِمَةِ الَّتِي رَغِبَ إلَيَّ فِي إعْدَادِهَا تِلْمِيْدِيْ و أخِي الأُسْتَاذُ محمد علِّي خلف طَالِبُ العلم بِالْأَزْهَرِ الشَّرِيْفِ فِي مُنْتَصَفِ شَهْرِ جُمَادَى الْأُولَى مِنْ عَامِ خَمْسَةٍ وَ ثَلَاثِيْنَ وَ أَرْبَعمائَةٍ لِلْهِجْرةِ بِمَدِيْنَةِ القَاهِرَةِ (حَرَسَهَا اللهُ تَعَالَى) تَصْدِيْرًا لِتَرْجَمَةِ ’كِتَابِ الجَوْهَرَةُ لِلشَّيْخِ الَّقَّانِيُّ فِي عِلْمِ التَّوْحِيْد‘  أَوَدُّ أنْ أَذْكُرَ أَمْرِيْن:

الثَّانِهَا : وَ هَذَا العَمَلُ الَّذِي أُشَارِكُ فِي تَقْدِيْمِهِ لِطَالِبِي العِلْمِ وَ المَعْرِفَةِ لذَالِكَ ، فَقَدِ اِتَّجَه السَّيِّدُ خلف إلى إتْحَافِ أهْلِهِ وَ قَوْمِهِ فِي  الجَنُوْبِ الإفْرِيقِي بِجَوْهَرَةٍ غَالِيَةٍ نَفِيْسَةٍ مِنْ جَوَاهِرِ الفِكْرِ وَ البَحْثِ العِلْمِيَّ فِي أشْرَفِ مَوْضُوْعِ وَ أَعْظَمِ مَطْلُوْبٍ ، وَهُوَ تَوْحِيْدُ اللهِ (عَزَوَجَلَّ) وَصِدْقُ أنْبِيَائِهِ وَ رُسُلِهِ ، وَ بَعَثُ العِبَادِ فِي الآخِرَةِ لِيَبْلُغُوا جَزَاءَ مَا أَسْلَفُوهُ فِي دُنْيَاهُمْ مِنْ عَمَلٍ ، إِنْ خَيْرًا فَخَيْرٌ ، وَ إِنْ شَرًّا فَشَرٌّ .

وَ هَذِهِ المَوْضُوْعَاتُ هِيَ المَسَائِلُ الرَّئِيسِيَّةُ لِعِلْمِ التَّوْحِيْدِ الذِي يُطْلَقُ عَلَيْهِ أحْيَانًا آ’عِلْمُ الْكَلَام‘ أوْ ’عِلْمُ أُصُولِ الدِّيْنِ‘ ، وَ النَّصُّ الَّذِي يَتَنَاوَلُهَا بِالدَّرسِ وَ العِنَايَةِ .

هُوَ مِنْ تَأْلِيْفِ أَحَدِ عُلَمَاءِ الأَزْهَرِ المِصْرِيِّيْنَ فِي القَرْنِ الحَادِي عَشَرَ الهِجْرِيِّ مُنْذُ أرْبَعَةِ قُرُوْن ، وَ لَكِنَّهُ مَا زَالَ مَوْضِعَ الدِّرْسِ وَ العِنَايَةِ العِلْمِيَّة فِي هَذِهِ المُؤَسَّسَةِ العَرِيْقَةِ الزَّهِرَة ’ الْأَزْهَرِ الشَّرِيْفِ‘ علَى مَدَى القُرُوْنِ الأَرْبَعَةِ .وَقَدْ أُلِفَتْ شُرُوْحٌ وَ حَوَاشٍ وَ حَوَاشٍ عِدَّةٌ ، بَدَأَهَا اللَّقَّانِيُّ نَفْسُهُ مِنْ أَشهَرِهَا شَرْحَانِ كَتَبَهُمَا إِمَامَانِ مِنْ أَهْلِ الْعِلْم . تَوَالَّى كُلُّ مِنْهُمَا مَشْيَخَةَ الأَزْهَرِ الشَرِيْفِ ، وَ هُوَ  مَنْصِبُ رَفِيْعٌ لا يَبْلُغُهُ إلَّا أفْذَاذُ الْعُلَمَاءِ فِي هَذا المعْهَدِ العِلْمِيَّ الْعَرِيْقِ ، وَ هُمَا الشَّيْخُ الأمِيْرُ ، الشَّيخُ البَيْجُوْرِي . وَقَدِ اِخْتَارَ السيدُ خلف لِأَمْثَالِهِ مِنَ النَّاطِقِينَ بِالإنْجِلِيْزيةِ الشرحُ الذي كَتَبَهُ الشيخُ البَاجُوْرِي لِأَمْرَيْنِ :

النَّاطِقِينَ بِالإنْجِلِيْزيةِ الشرحُ الذي كَتَبَهُ الشيخُ البَاجُوْرِي لِأَمْرَيْنِ :

الثَّانِهَا : وَ أَنَّ مُؤَلِّفَهُ تَمَّمَ مَبَاحِثَهُ التَّفْصِيْلِيَّة فِي كُلِّ بَابٍ مِنْ أَبْوَابِهِ ، فَجَاءَ أوْ ضَحَ  أُسْلُوْبًا ، وَ أَيْسَرَ تَنَاوُلًا ، وَ أَقْرَبَ إلى المُبْتَدِئِيْنَ مِنْ شَرَح الأَمِيْرَ {رَضِيَّ اللهُ عَن الجَمِيْع} .

هَذَا وَقَدْ قَرَأْتُ فُصُولًا مَنَ التَّرْجَمَةِ ، وَ أَحْسَبُ أَنَّهَا سَتُقَدِّمُ إلَى قُرَّاءِ الإنْجِلِيْزيةِ نَفْعًا وَ ضِحًا هُوَ نَمُوْذَج لَلْمُؤَلَّفاتِ الكَلَامِيَّة فِي مطلعِ الألْفِ الثَّانِيْةِ مِنْ تَاريخ الإِســـلام ، وَ لَئِنْ قِيْلَ ، مَا مِنْ مُتَرْجِم إلاوَفَاتَهُ شَيْءٌ مِنَ النَّصِّ الأَصْلىِّ فَإِنَّ مَنْ يَتَوَجَّهُ لِتَرْجَمَةِ النُّصُوصِ العِلْمِيَّةِ وَ الفَلْسَفِيَّةِ الدَّقِيقَةِ { كَنَصِّنَا هَذَا } أحْرَى أنْ يَحْذَرَ فِيْمَا عَسَاهُ يَكُونُ مِنْ تَفَاوُتٍ حَتْمِيٍّ بَيْنَ الأصْلِ وَ التَّرْجَمَةِ .

على أنَّ ولَدَنَا طَالِب العلم ، النَّجِيب الـــــــــــــــــــــــسيد مُحَمَّـــد عَلِي خَلَـــــــــــــــــــفِ { حَفِظَهُ اللهُ وَ رَعَاهُ } وَ تَقَبَّلَ مِنْهُ وَ قَوَّاهُ ، وَ أيَّدَهُ بِنَصْرِهِ ، وَ هَدَاهُ ، قَدْبَلَغَ فِي  اِسْتِيْعَابِ الأصْلِ وَ حُسْنِ التَّعْبِيْرِ عَنْهُ شَأْوًا عَاليَّا ، جَزَاهُ اللهُ عَنِ العِلْمِ وَ أهْلِهِ خَيْرَ الجَزَاءِ .

وَ أَسْأَلُهُ الإِخْلَاصَ لِلْعِلْمِ ، وَ حُسْنَ الاِنْتِفَاعِ بِهِ ، وَ التَّشَرُّفَ بِتَعْلِيْمِهِ وَ نَشَرِهِ ، وَ الدُّعَاءَ لِشُيُوخِهِ وَ سَائِرِ المُسْلِيْنَ ، آميــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــن

يَوم الجمعة فِي القَاهِرَةِ فِي

ه1437/5/15

المُوَافِقُ ، م 2015/3/6

أ.د. حسن الشَّافِعِي

خَادِمُ العِلْم بِالأَزْهَرِ الشَّرِيف بِمِصرَ

SAMPLES

 

3 thoughts on “Jawhara al-Tawhid – English commentary by Allie Khalfe

  1. Assalamu Alaykum Ustadh

    Please can you provide a more specific date for the publication of the your monograph on the Jawhara?

    Very excited indeed. May Allah bless you for your endeavours, amin.

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