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Fayd al-Litāf ‘ala Jawhara al-Tawhid

The Outpouring of Subtleties

upon the Precious Pearl of Divine Oneness

by Muhammad Allie Khalfe

A concise commentary on the

Jawhara al-Tawhid of Imam Ebrahim Laqqani al-Māliki

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Fayd al-Litaf

The Outpouring of Subtleties

‘ala Jawhara al-Tawhid

upon the Precious Pearl of Divine Oneness

by Muhammad Allie Khalfe

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Section 3

Introduction1

Praise be to Allāh, the Unique [al-munfarid], who brings about both non-

existence 2 [al-i’dam] and existence [al-ijad]. Free is He from the

imperfection of having any deficiency and its opposites3. I bare witness

that there is no Deity worthy of worship beside Allāh who is free from

partners, Eternal without Beginning [al-Qadim] 4, dissimilar to created

1 The introduction used here is that of Imam Bajuri. It can be referenced in the

Imam’s commentary of the Jawhara, Tuhfatu l-murid ‘ala Jawhara al-Tawhid.

2 He alone removes from existence that which He brings into existence. The Imam

follows the approach of the Quran here mentioning nonexistence before

existence as Allāh mentions death before life, ‘Alladhi khalaqa l-mawta wa l-

hayat…- He who created death and life …’ (67:2). We often think in terms of life

and death or body and spirit while the Quran speaks to us in terms of death and

life or spirit and body so that we may come to see ourselves as a spirit possessing

a body and not merely a body possessing a spirit.

3 Opposites: meaning that Allāh is free from the opposite of Perfection i.e.

imperfection.

4 Meaning that He was before He brought place and time into existence, and He is

now as He ever was. The Prophet (pbuh) said: kana Allāhu wa la shay’a ma‘ahu –

“Allāh existed and nothing existed together with Him.” He is Eternal through

Himself, and not through some external cause; the reason being is that He would

not be eternal without beginning if something other than Him was a cause

(thereby preceding) His Eternity.

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beings, Everlasting without Ending [al-Baqi] 5, He alone brings everything

created to an end [Wa haliku kulli min ‘adahu min al-makhluqat]

And I bare witness that our master and prophet Muhammad is the

Truthful and Upright [al-amin] 6 slave and messenger of Allāh. He conveyed

everything that he was commanded to convey from the Nourisher and

Sustainer [Rabb] of the created order. May the peace and blessings of

Allāh be upon him, his family, his companions, who are the pearls of the

Gnostics and the flowers of the gardens of eloquence and insight.

And to proceed, says the one who is most in need of his Lord, Ebrahim7 the

son of Muhammad al-Bajuri 8 the possessor of deficiencies9.

When the author of the poem, the scholar of vast knowledge in the scared

sciences, the ocean of insight and immense understanding [habr al-bahr al-

fahhama], the one from whom knowledge flows, al-Shaykh Ebrahim al-

5 If His being Eternal without beginning is confirmed, then it is without question

and unmanageable that non-existence be possible for Him

6 Al-Amin: One who is upright, truthful and honest. In the craft [fann] of Tawhid,

al-Amana, as we shall see, means to be sinless [ma’sum] both inwardly and

outwardly.

7 Notice that the Shaykh did not give himself a title of Shaykh or Imam, which

indicates his humility. The prophet (pbuh) said: ma tawada’a ahadu –llahi ‘azza wa

jalla illa rafa’ahu –llahu ta’ala - “none humbles himself before Allāh, Exalted and

Sublime, except that Allāh elevates him.”

8 Bajur is a town in Egypt, which is sometimes referred to as Bayjur.

9 This is similar to what Imam al-Shafi’i said regarding his kitab al-Umm in that no

work is perfect save the word of Allāh (al-Quran). The Imam’s humility before his

Nourisher and Sustainer [Rabb] flows through his commentary on the Jawhara.

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Laqqani 10 presented this text, the people named it ‘The pearl of Divine

Oneness’ [Jawahara al-Tawhid]. In it the author systemized all the unique

and critical issues of this craft. It contains the most lustrous of pearls

[nafa’is al-durar], it is radiant in beauty and will astonish those of keen

intellect and bring forth that which will amaze and astound (the reader)11.

Through it, many are eager to enter the garden of the benefits of Tawhid

and to experience from the fruits of its table. Some of my brothers have

asked me (May Allāh rectify me in my response and them in their asking of

me)12 to write a commentary [hashiya] on the poem. One that will unpack

[tusfiru] its symbols [rumuz] and secrets [asrar] and lift the veil of what is

hidden within it.

My breast was expanded so that I could respond to their request and it is

Allāh alone who knows what is hidden within it13. I have thus moved with

my reins [zimam] toward its garden (of Tawhid) and immersed my

thoughts in it. It has become easy for me to do this [wa qad tayassara li idh

dhaka] as some of the commentaries of those with high aspiration has

reached me, including that of Shaykh ‘Abd al-Salam14, which was of the

10 Imam Ebrahim Laqqani is the author of the Jawhara. In this poem the Imam has

presented what is necessary, impossible and possible to believe in regarding The

Creator (swt) and Messenger (pbuh) according to the school of Imam Abu al-

Hasan al-Ash’ari.

11 The Imam decorates his words with sublimity bringing forth an appetite or

desire to plunge the depths of Tawhid. It is as if he is preparing a table of

delicacies and inviting one and all to taste of its fruits.

12 Again displaying Imam Bajuri’s intense humility even before he engages the text

of Imam Laqqani.

13 Breast here means the inner most recesses within the hear. The Imam alludes to

the fact that Allāh alone knows whether one is sincere or not.

14 Shaykh ‘Abd al-Salam being the son of Imam Ebrahim Laqqani wrote one of the

earliest commentaries on the text.

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first I benefitted from beside many additional commentaries from the

most elite of scholars. It is through these works that al-Salam 15 has

brought me an opening [fataha] 16.

I have extracted from it, its precious pearls and noble excellences and

composed it upon a pattern embellished and well arranged. I have

prepared some footnotes upon this honourable text and have named it: A

gift to the seeker upon the precious pearl of divine oneness [Tuhfatu l-Murid

‘ala Jawhara al-Tawhid].

May Allāh (swt) grant us sincerity (in treading this path) seeking only His

Honourable Countenance. And may all sound hearts benefit from it. It is

my hope that the reader of this text look upon it with the eye of pardon17

and covers the faults which I have made within it. Covering the fault of

another is of the most honourable traits [min shaymi l-kiram] while the

exposing of what one has kept hidden is the habit [da’b] of the wretched.

15 Al-Salam [The Bestower of Peace and Security] is one of the 99 Names of Allāh

[Asma al-Husna] as will be elaborated later.

16 Fath here means to expand the breast and lift the veil of what was previously

unknown.

17 The Imam once again brings to the forefront his connection with his Creator. He

reminds himself and the reader that we are human beings who err and requests

from the reader to overlook what faults may fall on the reader’s eye. The word

mankind in the Arabic language is read as insan, which is derived from the root

nasiya, which means to forget or to err. As human beings, we have interwoven

within our very being, the potential to err and forget. How then do we respond to

the next human being who might err? Do we respond with belligerence and

anger? Or do we respond with the eye of forgiveness? These are pertinent

questions, which we need to reflect upon as they are key to the betterment and

of any society.

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It is Allāh (swt) whom I ask, and through His prophet do I seek the means18

[wa bi-nabiyyihi atawassal] that this work gain a place of acceptance. Indeed

Allāh (swt) is the best in whom one can hope [khayru ma-mul] and the most

generous of those one may ask [wa akramu mas-ul].

18 The specific tawassul through the Prophet [pbuh] is a request in

acknowledgement of his standing as the chief intercessor for the Community

before Allāh, and it is a request for Allāh's blessing as affected by Allāh in the

person of His Prophet and His saints. The Imam makes his position clear in his

introduction regarding the question of tawassul.

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The Basmalah19

Section: The reason for starting with the basmalah

Says Imam Bajuri:

The author [nadhim] opens his work with the Basmalah followed by the

Hamdalah 20 which is in accordance with the Noble Quran in the way it

starts and the order in which it has been placed [al-tartib al-tawqifi], not

necessarily in the order of its revelation 21. Sahih Bukhari 22 and other major

hadith collections indicate that the first verse revealed to the prophet

Muhammad (pbuh) was Iqra 23 and not the Basmalah. It is reported from

19 Beneficial notes on the Basmalah as found in the Tuhfa of al-Bajuri, the Risala of

Imam Qushayri and the Ghunya of Shaykh ‘Abd al-Qadir al-Jaylani.

20 The Basmalah is a condensed form of saying Bismillah i-Rahman i-Rahim, while

the Hamdalah is a condensed form of saying Al-Hamdu lillah. This is referred to as

Naht in the Arabic language. Naht is a word-formation process using the initial

letters or syllables of a string of words in a formula to create a quadrilateral noun.

Another example is Hawqala, which is the condensed form for La hawla wala

quwwata illa billah.

21 Although the Basmalah appears at the beginning of each chapter in the Quran, it

was not revealed in this particular order nor was it the first verse revealed to the

prophet (pbuh). It is therefore in harmony with the sequence and style of the

Quran but not necessarily in the sequence of revelation.

22 Sahih Bukhari is one of the six major hadith collections. These prophetic

traditions were collected by the Imam al-Bukhari. It is considered as one of the

three most trusted collections of hadith along with Sahih Muslim and the Muwatta

of Imam Mālik. The Arabic word sahih translates as authentic or correct.

23 Surah al-‘Alaq 30:96

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Abu Bakr al-Tunusi 24 that the consensus of all the scholars is that Allāh

opened all His Books 25 with the basmalah.

The second reason for the author opening his work with the basmalah is

because this is commensurate with acting upon the hadith of prophet

(pbuh) in which he (pbuh) said, “kullu amrin dhi balin la yubda’u fihi bi

Bismillahi Rahmani Rahim fahuwa abtar / ajdham / aqta’- every matter that is

not started with the basmalah is in itself deficient or cut off from

blessings26”. This is the case even though the act may seem physically

correct [hissan], it will not be complete in meaning [ma’na]. In a similar

hadith the prophet (pbuh) said, “kullu amrin dhi balin la yubda’u fihi bi al-

hamdu lillahi fahuwa abtar - every matter that is not started with the

hamdalah is in itself deficient or cut off from blessings”. The intended

meaning behind ‘the act being deficient and cut off from blessings’ is in fact

a command [wa l-muradu bi l-amr] i.e. to precede any act of goodness, be it

speech or action with the basmalah.

Section: The usage of the basmalah

The meaning of [dhi balin] in the hadith refers to any act, be it speech or

other, which has been declared as lawful [halal] in the sacred law [shar’an].

The basmalah is not necessary in smaller matters including the putting on

24 He is Majd al-din Abu Bakr bin Muhammad bin Qasim al-Mursi. He was a linguist

of note and adhered to the school of al-Shafi’i.

25 The revealed books include:

- The Tawrah, revealed to the prophet Musa (a.s),

- The Zabur (Psalms), revealed to the prophet Dawud (a.s),

- The Injil (New Testament), revealed to the prophet ‘Isa (a.s),

- The Quran, revealed to the prophet Muhammad (pbuh).

26 Sunan Abu Dawud, hadith no. 4840. Imam Bajuri analyzes this hadith in the next

few lines.

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of one’s slippers [libs al-na’l] spitting [al-busaq] or (scratching the arm or leg

to relieve one from an itchy feeling and the likes)27. Nor is it allowed prior

to an act deemed forbidden in its essence [muharraman li-dhatihi] such as

illicit sexual relations [zina], nor before something that is detested or

disliked in its essence [makruhan li-dhatihi] like looking at the spouses

private parts without necessity 28 nor before a pure dhikr 29 [dhikran

mahdan] nor before an act, which the sacred law indicates should be

started with other than the basmalah including the five daily prayers

[salawat al-khamsa]. In the case of the salawat al-khamsa, it begins with

the words ‘Allāh u-Akbar’ and not with the basmalah.

It is therefore forbidden to use the basmalah before an act like zina and

disliked before looking at the private parts of one’s spouse30.

It is also forbidden to use the basmalah before an act deemed as haram

due to an external cause [al-muharram li’arid] like performing ablution

[wudhu] using stolen water31 . It is disliked to use the basmalah before an

27 There is no harm in reading the basmalah before these minor acts.

28 This is considered disliked in the school of al-Shafi’i as recorded in the work

Mughni al-muhtaj according a narration of Ai’sha (r.a)

29 A pure dhikr is any form of remembrance, which the prophet (pbuh) taught his

companions and which they in turn passed on. These include Hasbuna –Allāhi wa

ni’mal wakil or Subhana Allāhi wa l-Hamdu lillahi, La ila ha illAllāh, la hawla wala

quwwata illa billah and the likes. The basmalah need not be mentioned before

these pure adhkar (p.dhikr)

30 The law of the basmalah will follow the law of the act. If the act is forbidden

then the basmalah is forbidden and if it is disliked then the basmalah is disliked.

31 Although the wudhu is a lawful and praiseworthy act, stealing water is in itself

forbidden. This is what Imam Bajuri means by muharram l-‘arid. For this reason it

becomes forbidden to use the basmalah before stealing the water but lawful

before performing the ablution.

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act deemed as makruh due to an external cause [al-makruhi li’arid] like the

eating of onions32.

The basmalah is also omitted from the dhikr al-mahd like la ilaha illAllāh as

mentioned earlier. It is not a prophetic practice [sunnah] to mention the

basmalah in this case.

It is a sunnah to mention the basmalah before reading the Quran as this is

not considered al-dhikr al-mahd due it containing additional news about

past nations, the life to come, contracts, threats, promises and so forth.

Some might object and find a contradiction between the two hadiths

mentioned33 due to the fact that one cannot act upon both simultaneously

i.e. to say the basmlah and the hamdalah before the act.

Many answers were provided to this particular question, the most well-

known of them includes the following:

- Starting an act is of two types, haqiqi and idafi. As for the first

[haqiqi], this is the actual start before the intended act [amama l-

maqsud] without anything preceding the act. As for the idafi, this is

a starting point before the intended act, even though something

might have preceded it (like the basmalah). There is a general

aspect [al’umum] as well as an absolute yet specific aspect [khusus

32 The basmalah is permissible and recommended here due to the onion being

permissible to eat. It becomes disliked, for example, if one is about to go to the

mosque and pray. This is according to a hadith [see Imam Nawawi’s Riyad u-

Salahin, hadith no. 1703] of the prophet (pbuh). It becomes disliked in this

situation and the basmalah takes the same ruling of the act as explained earlier. In

the case of the makruhi li’arid it is still recommended to mention the basmalah.

33 “Every matter that is not started with the basmalah is in itself deficient or cut off

from blessings” and “every matter that is not started with the hamdalah is in itself

deficient or cut off from blessings”.

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al-mutlaq] between the two hadiths. The hadith, which includes the

basmalah is of the first type i.e. haqiqi, while the second hadith,

which mentions the hamdalah is of the adafi type34. We have not

mentioned it the other way around [ya’kisu] as this would oppose

the methodology of the Quran as well as the consensus of the

scholars [ijma].

Section: On using the basmalah in poetry

And you should not say that this text [mu’allaf]35 is not included among the

various styles of poetry. If it is accepted as a form of poetry then is it

permissible to start and associate the basmalah poetry? Indeed those

endowed with knowledge said that poetry should not start with the

basmalah. We say that the poetry that should not start with the basmalah

is the forbidden kind, which include insults or the defaming of one’s

character [hija] for example. The basmalah should also not precede poetry

that is considered detested like a man longing and yearning for a woman

who might not be lawful for him [taghazzul].

34 There is absolutely no contradiction here as the basmalah is the true beginning

[ibtida al-haqiqi] while the hamdalah is the beginning connected to [ibtida idafi]

and preceded by the basmalah. In this way the hamdalah remains a starting point.

35 Referring the Jawhara

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As for poetry that is directly linked to the various sciences of Islam, like

this particular one, to start it with the basmalah is a praiseworthy act as

was the preferred way of Imam al-Shatibi 36 where he says,

I begin this text firstly, In the Name of Allāh [Bada’tu bi-bismillahi fi n-nadhmi awwala] 37

Imam Laqqani did not open the Jawhara with the basmalah including it in

the poem as Imam al-Shatibi did. The reason is because this goes against

the preferred opinion [khilaf al-awla], which is to exclude the basmalah from

any form of poetry38.

Section: On the letter [ba] in the basmalah

Know that the letter [ba] in the basmalah indicates one of two meanings.

The first: ‘by or with’ [ma’a] desiring the grace and blessings of Allāh [lil-

36 A classical poem in the science of the seven readings of the Quran entitled Hirz

al-Amani wa Wajh al-Tahani, written by Imam Abu l-Qasim al-Shatibi the blind [al-

darir], also known as the Shatibiyya.

37 Imam al-Shatibi includes the basmalah in the opening verse as part of his poem.

It is a 1444 line poem, each verse ending with the letter ‘lam’.

3 Bayhaqi and Zarkashi also said: Qutada said: "'Umar ibn `Abd al-`Aziz used to say:

'It would not please me more if the Companions of Muhammad (s) did not differ

among them, because had they not differed there would be no leeway (for us).'"

Bayhaqi also relates in al-Madkhal and Zarkashi in the "Tadhkira" that Layth ibn

Sa`d said on the authority of Yahya ibn Sa`id, "the people of knowledge are the

people of flexibility (tawsi`a). Those who give fatwas never cease to differ, and so

this one permits something while that one forbids it, without one finding fault with

the other when he knows of his position."

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musahabati ‘ala wajhi t-tabarruk], meaning ‘By or with the Grace and

Blessings of the name of Allāh’.

The second: Seeking the aid of Allāh [li l-isti’ana], meaning, ‘I seek

assistance in the name of Allāh’. The ba used in this manner is usually

associated with an assistant, meaning that one needs something to assist

him in completing a particular act. There is no fault is seeking assistance

through the name of Allāh39 and likewise, there is no fault it seeking

assistance through His Essence [bi dhatihi]. The best (according to Imam

Bajuri) is to use the basmalah as indicated by the first meaning ‘by or with’.

Section: Subtleties regarding the letter ba

And the deeper meaning of the ba [Wa ma’naha l-ishari] is that everything

that was, was only by and through Allāh [bi kana ma kana] and everything

that is, is only by and through Allāh [bi kana ma yakun]. In this letter [ba]

there is a subtle indication of it encompassing the entire system of beliefs

[jami’il ‘aqa’id]. Furthermore, it is as if Allāh is saying: Whatever existed

existed only through Me [bi wujida ma wujida] and whatever exists, exists only

through Me [bi yujadu ma yujadu].

No being is like that save one described with the attributes of perfection

[bi sifati l-kamal] and one free the attributes of deficiency [wa tanazzahu ‘an

sifati n-naqsan], as mentioned by some of the Imams of Quranic exegeses

[tafsir].

Section: On the word ism in the basmalah

According to the grammarians of Basra the word ism is derived from the

word sumu, meaning to be elevated [‘uluw] since a name brings about

highness or elevation to the named. As for the grammarians of Kufa, they

39 Seeking a means through one of the divine names is referred to as tawassul, as

mentioned earlier.

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prefer the root of wasama40 meaning to symbolize. In this case it is any

symbol that indicates the named. What is known or confirmed is that the

name [ism] is other than the named41

Section: On the name [Allāh]

The word Allāh is a proper noun [‘alam] indicating the essence (of Allāh) as

the necessary existence [al-wajib al-wujud]42 and He is the only one who

truly deserves all praise. When we say that Allāh is al-wajib al-wujud then

we are alluding to what lies beyond the Name [ta’yin li l-musamma]. We do

not intend by al-wajib al-wujud an attribute which is a part of Allāh as this

would mean that He (swt) be made up of parts.43 (The name Allāh) is then

a distinctive and personal proper name [‘alamun shakhsiyyun] with a

meaning indicating that which we see established (all around us).44 The

intended meaning is not that Allāh be described with features like

whiteness [al-bayad] and length [al-tul] and so forth as this is impossible for

40 Wasama being a past tense verb [fi’il madi]

41 The name is a word which indicates, whereas the named is the thing indicated.

The name could be Arab, Persian or Turkish, whereas the thing named may not be

of that sort. See the work entitled al-Maqsid al-Asna fi sharh asma Allāh al-husna of

Imam Abu Hamid al-Ghazali for a lengthy and beneficial discussion on the name,

the named and the naming.

42 Existence is of the necessary attributes of Allāh. All else is dependent on Allāh

for existence while Allāh does not depend on anything. This will be discussed in

greater detail later on, Allāh Willing.

43 This was the view of the Mujassima, a sect who staunchly believed that Allāh is

made up of parts i.e. a hand, eyes and so forth.

44 The entire created order is an indication of a Wise and All-Powerful Creator

(swt).

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Him (swt). It is also not permissible to speak regarding these fine points

except in the appropriate sittings of knowledge [fi maqami ta’lim]45 as it in

lie doubt, speculation and delusions for the one unskilled in this science,

regarding Allāh (swt). What has been discussed here should clarify that

the word Allāh is not a proper noun, which was derived from any other

word as is often the case [bi l-ghalaba] like ilah meaning Lord46. There are

however scholars who hold an opposing view47.

Section: On the Greatest Name of Allāh [al-ismu l-‘adham]

The name Allāh is the Greatest and most comprehensive Name48

according to the majority. Imam al-Nawawi49 holds a different opinion and

45 The vast majority of scholastic theologians [mutakallimin] including Imam

Bajuri, Imam Ghazali, Hafidh Al-Suyuti and the likes deem it impermissible [la yajuz

to discuss the intricacies and subtleties of theology [kalam] before the one

unskilled in the craft.

46 The name Allāh is not derived from another word according to the preferred

view of Imam Bajuri. Grammarians though differ on its origin and etymology.

47 Sibuway (known as the father of Arabic grammar) reported that its root is ilah,

on the scale of fi'al. The alif and lam take the place of the hamza. Sibuway said

that it is like mankind [al-nas], which is derived from the root anas. It is said that its

root is lah and that the alif and lam are added to exalt it. This is what Sibuwayh

preferred.

48 While translating this line, the words of Abu Yazid al-Bistami, the saint [wali]

and preserver of the sunnah strikes me. He was asked, ‘O Abu Yazid, share with us

the greatest name of Allāh’, to which he replied, ‘first show me the weakest name

before I show you the greatest name’.

49 He is Yahya bin Sharaf bin murra Abu Zakariyya Muhyi al-din al-Nawawi al-Shafi’i,

Shaykhu l-Islam, the ‘Allama, the one with deep insight into legal matters and the

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prefers Al-Hayyu l-Qayyum meaning the Living the Self Subsisting. The

foremost reason for a prayer [du’a] not being answered at times (using the

greatest name) is due to the preconditions of the prayer not being

adhered to, the greatest of which include the eating of lawful food.

Section: On the Names Al-Rahman and Al-Rahim

These two attributes [sifatan] are derived from Mercy [al-Rahma] and

carries the meaning of Excellence [al-Ihsan] or Allāh’s Will for Excellence

[Iradatu l-Ihsan]. (Rahma) as an attribute of the divine does not carry its

etymological meaning, which reads, “kindness or gentleness in the heart

which is measured out in terms of grace and excellence toward another50”.

This is impossible for Allāh (swt) since Mercy and Compassion as divine

attributes means Excellence or the Will for Excellence (for His creation)

and not a feeling in the heart as experienced by the human being, which

may be spontaneous or other. As for Rahman, its meaning is the ‘the Doer

of Excellence through Grandeur and Magnificence’ meaning the immense

grace and favor poured forth over the entire created order. As for Rahim,

its meaning is the ‘The Doer of Excellence in the minute graces and favors,

which we may see as small or insignificant’. There is often times an increase

in the meaning of the word [ziyadah al-ma’na] when there is an increase its

structure [ziyadah al-mabni]51.

science of hadith, the ascetic and knowledgeable regarding the subtleties of the

life to come [al-akhira]. He was born in 631 a.h and authored many works including

the Riyad al-Salihin, sharh Sahih Muslim, al-Minhaj, Rawdah al-Talibin as well as the

Majmu’ sharh al-Madhab. Al-Subki has given his profile in the work, Tabaqat al-

Shafi’iyah.

50 This is how the idea of mercy is understood in relation to the creation and not

according to the Creator.

51 The words Rahman and Rahim are in the intensified form indicating its vastness,

expansive nature and radiance. In a well-known hadith recorded by Imam Ahmad,

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Allāh connected the two (Rahman and Rahim) as an indication of the

necessity in seeking from Him (swt) the smaller favors [al-ni’am al-haqirah]52

as well the necessity in seeking from Him (swt) the greater favors [al-ni’am

al-’Adhima] because everything ultimately comes from One [swt]. That

which is attached and associated with the basmala is enumerable and will

prolong us should we mention all of them53.

Section 5

the prophet (pbuh) said, “Allah (swt), has one-hundred mercies. With one of them,

the creation shows mercy to each other; even the beasts show kindness to their

offspring. He has kept ninety-nine mercies with Him for the Day of Resurrection”

52 Favors which we might consider as small while in reality we would not survive

were they not granted to us.

53 This concludes Imam Bajuri’s introduction to the Jawhara.

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The Arabic text

احلمد لله على صالته ... ث سالم اهلل مع صالته -1وحيد -2 ين عن الت وحيد ... وقد عرى الد على نب جاء بالت للحق فأرشد اخللق لدين احلق ... بسيفه وهديه -3د العاقب لرسل ربه ... وآله وصحبه وحزبه -4 ممين ... متم يتاج للتبيني -5 وب عد: فالعلم بأصل الد لكن من التطويل كلت المم ... فصار فيه االختصار ملت زم -6ب ت هاوه -7 بت ها: ... جوهرة الت وحيد. قد هذ ذه أرجوزة لق واهلل أرجو ف القبول نافعا ... با مريدا ف الثواب طامعا -8 فكل من كلف شرعا وجبا ... عليه أن ي عرف: ما قد وجبا -9

متنعا ... ومثل ذا لرسله فاستمعا لله -10

وامل واجلائز إذ كل من ق لد ف الت وحيد ... إميانه ل يل من ت رديد -11 ففيه ب عض القوم يكي اخللفا ... وب عضهم حقق فيه الكشفا -12 : إن يزم بقول الغي ... كفى وإال ل ي زل ف الضي ف قال -13 واجزم بأن أوال ما يب ... معرفة وفيه خلف منتصب -14

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فلي -15 فانظر إل ن فسك ث ان تقل ... للعال العلوي ث السعا بديع احلكم ... لكن به قام دليل العدم -16 د به صن ت وكل ما جاز عليه العدم ... عليه قطعا يستحيل القدم -17ر اإلميان: بالتصديق ... والنطق فيه اخللف بالتحقيق -18 وفس يل: شرط كالعمل. وقيل: بل ... شطر واالسالم اشرحن بالعمل فق -19يام فادر والزكاة -20 الة ... كذا الص مثال هذا: احلج والصحت: زيادة اإلميان ... با تزيد طاعة اإلنسان -21 ورج بن قصها. وقيل: ال ... وقيل ال. خلف كذا قد نقال ون قصه -22 ف واجب له: الوجود والقدم ... كذا ب قاء ال يشاب بالعدم -23 وأنه لما ي نال العدم ... مالف ب رهان هذا القدم -24 دانية ... من زها أوصافه سنية قيامه بالنفس وح -25 عن ضد أو شبه شريك مطلقا ... ووالد كذا الولد واألصدقا -26 وقدرة إرادة وغاي رت ... أمرا وعلما والرضا كما ث بت -27 ... فات بع سبيل احلق واطرح الريب وعلمه وال ي قال مكتسب -28مع -29 مع ... ث البصر بذي أتانا الس حياته كذا الكالم الس

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ف هل له إدراك أو ال خلف ... وعند ق وم صح فيه الوقف -30ع بصي ما يشا يريد حي عليم قادر مريد - 31 ... سات -32 ات ... ليست بغي أو بعني الذ متكلم ث صفات الذ ف قدرة بمكن ت علقت ... بال ت ناهي ما به ت علقت -33 العلم لكن عم ذىووحدة أوحت لا ومثل ذي ... إرادة و -34متنع ... ومثل ذا كالمه ف لنتبع -35

وعم أيضا واجبا وامل

مع به ... كذا البصر إدراكه إن قيل به -36 وكل موجود أنط للسر علم هذه كما ث بت ... ث احلي -37 اة ما بشي ت علقت وغي وعندنا أساؤه العظيمة ... كذا صفات ذاته قدمية -38معية -39 واختي أن اساه توقيفية ... كذا الصفات فاحفظ السله أو ف و -40 ض ورم ت نزيهاوكل نص أوهم التشبيها ... أو

قامه -41 ون زه القرآن أي كالمه ... عن احلدوث وأحذر انت ي قد دال -42 ل على اللفظ الذ وكل نص للحدوث دال ... احه كالكون ف اجل -43 فات ... ف حق هات ويستحيل ضد ذى الصه ما أمكنا ... إيادا إعداما كرزقه الغنا -44 وجائز ف حق

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فخالق لعبده وما عمل ... موفق لمن أراد أن يصل -45 وخاذل لمن أراد ب عده ... ومنجز لمن أراد وعده -46قي ث ل ي نتقل ف وز -47 عيد عنده ف األزل ... كذا الش الس وعندنا للعبد كسب كلفا ... به ولكن ل ي ؤث ر فاعرفا -48 ف ليس مبورا وال اختيارا ... وليس كال ي فعل اختيارا -49ب فبمحص العدل فإ -50 نا فبمحض الفضل ... وإن ي عذ ن يثب الح واجب ... عليه زور ما عليه واجب -51 وق ولم: إن الصحاال -52

هها فحاذر امل أل ي روا إيالمه األطفاال ... وشب

ي كاإلسالم وجهل الكفر وجائز علي -53 ر ... واخل ه خلق الشب -54 وواجب إميان نا بالقدر ... وبالقضا كما أتى ف اخلصار -55 ومنه أن ي نظر باألبصار ... لكن بال كيف وال ان ائز علقت ... هذا وللمختار دن يا ث بتت للمؤمنني إذ ب -56يع الرسل ... فال وجوب بل بحض الفضل -57 ومنه: إرسال ج لكن بذا إميان نا قد وجبا ... فدع هوى ق وم بم قد لعبا -58هم -59 : األمانة ... وصدق هم وضف لا الفطانة وواجب ف حق

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ها كما رووا -60 ومثل ذا ت بليغهم لما أت وا ... ويستحيل ضدهم كاألكل ... وكاجلماع للنسا ف احلل -61 وجائز ف حقي ت قر -62 را ... :شهادتا اإلسالم فاطرح المراوجامع معن الذي أعلى عقبة -63 وة مكتسبة ... ولو رقى ف اخل ول تكن ن ب بل ذاك فضل اهلل ي ؤتيه لمن ... يشاء جل اهلل واهب المنن -64قاق وأفضل اخللق على ا -65 نا[ فمل عن الش إلطالق ... ]نبي واألنبيا ي لونه ف الفضل ... وب عدهم مالئكة ذي الفضل -66 هذا وق وم فصلوا إذ فضلوا ... وب عض كل ب غضه قد ي فضل -67عجزات أيدوا تكرم -68

ا ... وعصمة الباري لكل حتمابامل

ما -69 ر اخللق أن قد تما ... به اجلميع رب نا وعم وخص خي بعثته فشرعه ال ي نسخ ... بغيه حت الزمان ي نسخ -70

تما أذل اهلل من له منع ونسخه لشرع غيه وقع ... ح -71 ونسخ ب عض شرعه بالب عض ... أجز وما ف ذا له من غض -72ها كالم اهلل معجز البشر -73 ومعجزاته كثية غرر ... من رئن لعائشة ما رمواواجزم بعراج النب كما رووا ... وب -74

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ر القرون فاستمع ... ف تابعي ف تابع لمن تبع -75 وصحبه خي اخلالفة ... وأمرهم ف الفضل كاخلالفة -76 رهم من ول وخي ت -77 هم ست تام العشرة يليهم ق وم كرام ب رره ... عدعة الرضوان -78 ان ... فأهل أحد ب ي فأهل بدر العظيم الشا عرف ... هذا وف ت عيينهم قد اختلف -79 ابقون فضلهم نص والسي ورد ... إن خض -80 ل التشاجر الذ ت فيه واجتنب داء احلسد وأوه -81 ه ... كذا أبو القاسم هداة األم ومالك وسائر األئمهم ... كذا حكا القوم بلفظ ي فهم -82 ف واجب ت قليد حب من ن قاها فانبذن كالمه وأثبت لألوليا الكرامة ... ومن -83فع ... كما من القرآن وعدا يسمع -84 عاء ي ن وعندنا أن الدلوا ... وكاتبون خية لن ي هملوا -85 بكل عبد حافظون وكرض كما نقل من أمره شيئا ف عل ولو ذهل ... حت األن -86

ني ف امل

فحاسب الن فس وقل األمال ... ف رب من جد ألمر وصال -87وت -88

وواجب إميان نا بالموت ... وي قبض الروح رسول امل

ر هذا باطل ال -89 ي قبل وميت بعمره من ي قتل ... وغي

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بكي بقاها اللذ عرف -90 فخ اختلف ... واستظهر الس وف ف نا النفس لدى الن حاالمزن للبلى ووضحا -91 نب كالروح لكن ... صح عجب الذ فاطلب لما قد خلصواوكل شيء هالك قد خصصوا ... عمومه -92ارع لكن وجدا -93 وال تض ف الروح إذ ما وردا ... نص من الشند -94 لمالك هي صورة كاجلسد ... فحسبك النص بذا السروا والعقل كالروح ولكن ق رروا ... فيه خالفا -95 فانظرن ما فس سؤالنا ث عذاب القب ... نعيمه واجب كب عث احلشر -96 وقل ي عاد اجلسم بالتحقيق ... عن عدم وقيل عن ت فريق -97

ا ... باألنبيا -98 ومن عليهم نصامضني لكن ذا اخلالف خصحت إعادة األعيان -99 وف إعادة العرض ق والن ... ورج

وف الزمن ق والن واحلساب ... حق وما ف حق ارتياب -100يئات عنده بالمثل ... واحلسنات ضوعفت بالف -101 ضل فالسر -102 وباجتناب للكبائر ت غفر ... صغائر وجا الوضو يكفف يا رحيم وأسعف -103 وقف ... حق فخف

والي وم اآلخر ث هول امل

ا عر -104 فاوواجب أخذ العباد الصحفا ... كما من القرآن نص ومثل هذا: الوزن وامليزان ... ف توزن الكتب أو األعيان -105

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راط فالعباد متلف ... مرورهم فسال ومنتلف -106 كذا الص حكم والعرش والكرسي ث القلم ... والكاتبون اللوح كل -107ب عليك أي ها اإلنسان -108 ال الحتياج وبا اإلميان ... ي والنار حق أوجدت كاجلنه ... فال تل جلاحد ذي جنه -109ب من عم مهما بقي -110 قي ... معذ عيد والش دار خلود للس ميان نا بوض خي الرسل ... حتم كما جاءنا ف الن قلإ -111وام وف وا ... بعهدهم وقل يذاد من طغوا -112 ي نال شربا منه أق ما ال تنع -113 د[ مقد ع ... ]مم شف

وواجب شفاعة امل

ره -114 من مرتضى األخيار ... يشفع كما قد جاء ف األخبار وغي ر مؤمنا بالوزر -115 إذ جائز غفران غي الكفر ... فال نكفض لربه -116 ومن ميت ول ي تب من ذنبه ... فأمره مفو عذيب ب عض ارتكب ... كبية ث اخللود مت نب وواجب ت -117 وصف شهيد احلرب باحلياة ... ورزقه من مشتهى اجلنات -118 والرزق عند القوم ما به ان تفع ... وقيل ال بل ما ملك وما اتبع -119

حرماف -120

كروه وامل

ي رزق اهلل احلالل فاعلما ... وي رزق املل اختلف ... والراجح الت فصيل حسبما عرف -121 وك ف االكتساب والت

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وجود -122

وجود ... وثابت ف اخلارج امل

يء هو امل وعندنا الشنه واجلوهر ... الفرد حادث عندنا ال ي نكر -123 وجود شيء عي

نوب عندنا قسمان ... :صغية كبية فالثان -124 ث الذ منه المتاب واجب ف احلال ... وال انتقاض إن ي عد للحال -125ت رف ... وف القبول رأي هم قد اخت لف -126 د ت وبة لما اق لكن يد وحفظ دين ث ن فس مال نسب ... ومث لها عقل وعرض قد وجب -127 ليس حد ومن لمعلوم ضرورة جحد ... من ديننا ي قتل كفرا -128 ومثل هذا من نفي لمجمع ... أو استباح كالزنا ف لتسمع -129رع فاعلم ال بكم العقل -130 وواجب نصب إمام عدل ... بالشين ... فال تزغ عن أمر -131 بني ف ليس ركنا ي عت قد ف الد

ه امل

إال بكفر فانبذن عهده ... فاهلل يكفينا أذاه وحده -132 بغي هذا ال ي باح صرفه ... وليس ي عزل إن أزيل وصفه -133 ة وأمر بعرف واجتنب نيمة ... وغيبة وخصلة ذميم -134 كالعجب والكب وداء احلسد ... وكالمراء واجلدل فاعتمد -135 وكن كما كان خيار اخللق ... حليف حلم تابعا للحق -136 فكل خي ف ات باع من سلف ... وكل شر ف ابتداع من خلف -137

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عل ودع ما ل ي بح -138 وكل هدي للنب قد رجح ... فما أبيح اف الح من سلفا ... وجانب البدعة من خلفا -139 ف تابع الصالص -140 هذا وأرجو اهلل ف اإلخالص ... من الرياء ث ف اخل من الرجيم ث نفسي والوى ... ومن ميل لؤال قد غوى -141ت نا -142 ؤال مطلقا حج هذا وأرجو اهلل أن مينحنا ... عند السراحم -143

ائم ... على نب دأبه امل الم الد الة والس ث الص

ته ]م -144 رته ... وتابع لن هجه من أم د[ وصحبه وعت م