ENDORSMENT

SHAYKH HASAN AL-SHĀFI‟Ī AL-AZHARĪ

ALL PRAISE is due to Allah . May Allah‟s praise and

blessings be upon the Messenger of Allah, the Prophet
Muhammad , 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, Ustādh Allie Khalfe, a student of sacred
knowledge at Al-Azhar al-Sharīf during mid Jumādī al-ūlā, 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-Tawhīd, which was authored by
Imām Laqqānī in the science of Tawhīd, 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-Sharīf in Egypt is one such institution of knowledge

and beacon of Islamic culture, as it fully embraces the voyage of

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learning. The Azhar al-Sharīf 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-Sharīf like
fountains from the earth.

The second point I would like to make is to emphasise 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
splendid jewels of Al-Jawharah al- Tawhīd. They are of knowledge
and intellectual research, in the noblest science and the greatest
quest, the Tawhīd – the Unicity – of Allah .

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  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 Laqqānī is one that is
studied and taught at many institutions around the world, and
has indeed received tremendous accolade over the centuries.
Imām Laqqānī was one of the renowned scholars of the Al-
Azhar al-Sharīf, 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-Sharīf.

Numerous commentaries and footnotes have been written on

the Jawharah, the first by Imām Laqqānī 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 al-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 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-Amīr .

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.

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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
īn.

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. Āmīn.

ِ ‫يوم اجلمعة ِِف ال َق‬

‫اهَرةِ ِِف‬ َ
15/5/1437‫ه‬

6/3/2015 ‫ م‬، ‫ادل َوافِ ُق‬

ُ
 FOREWORD
DR AUWAIS RAFUDEEN, UNISA

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

THERE IS LITTLE doubt that the modern world has

presented contemporary Muslims with enormous intellectual
challenges. And it sometimes appears that we have difficulty
in responding to these challenges – challenges that often
deliberately seek to undermine the role our religion and faith
should play in our lives.

But, in essence, these challenges are not new. They have long
been discussed, and addressed, by Muslim scholars throughout
the ages especially those specialising in the domain of Islamic
belief [„aqīdah] and theology [kalām]. A study of their works will
show the deeply sober and intellectually precise way in which
they responded to issues such as materialism and relativism on
the one hand, while providing a firm rational basis and
explanation of Islamic beliefs on the other.

To a large extent, our difficulty in responding to contemporary

intellectual challenges is borne out of ignorance of this rich
traditional scholarly legacy. For various reasons, we simply do
not access – or are even aware of the works in this regard,
which constitute a crucial cog in the traditional Muslim learning
environment. One of the reasons, of course, is simply the issue
of language: the vast bulk of these works are un-translated and
inaccessible to non-Arabic speaking audiences.

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In this regard, our dear friend and brother in Islam, Shaykh Allie
Khalfe has done us a tremendous service by translating this
famous work – Imām Bājūrī‟s commentary on Imām Laqqānī‟s
theological poem – for the English speaking world. This
translation allows us to truly enter the rich, fascinating world of
Islamic belief and theology inhabited by scholars who were
fearless in their convictions, precise in their arguments, deeply
knowledgeable in a number of fields and, above all, had the
ability to revive our faith.

A serious study of a classical text such as this should shed any

inferiority complex a Muslim may feel when confronted by
the intellectual claims of those bent on undermining the religion.

However, traditional knowledge has never been meant to be

passed down wholesale, without any allowance for time and
change. Texts have always been interpreted for the milieu in
which they are taught. In this regard, Sidi Allie has further
illumined this work by providing copious notes and explanations
to the many points contained in the text. These will be most
welcomed by the reader.

Finally, this work also acts as a tribute to the Islamic tradition in

general and to the teachers that have constantly upheld that
tradition. Here we can mention two of Shaykh Allie‟s own
teachers, Shaykh Seraj and Shaykh Ahmad Hendricks of the
Azzawia in Cape Town, who have consistently demonstrated to
all those who have had the privilege of attending their classes,
the continuing vitality, importance and relevance of this
tradition.
 CHAIN OF TRANSMISSION

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

I [MUHAMMAD ALLIE KHALFE], narrate this text as I

heard and received it, with permission to transmit it [ijāzatan]
from the Shaykh, the ocean of wisdom, the one of immense
insight and high intellect, Ahmad bin Hasan bin Muhammad
Sālih al-Hendricks of Cape Town, South Africa.
Shaykh Ahmad Hendricks narrates it from his uncle, Shaykh
Mahdi Hendricks, who narrates it from his father, Shaykh
Muhammad Sālih Hendricks, who narrates it from Abī Nasr al-
Khatīb al-Shāfi‟ī, who narrates it from Imām Burhān al-Dīn al-
Bājūrī.
Shaykh Muhammad Sālih Hendricks also narrates it from Sayyid
Husayn al-Hibshī and Shaykh „Umar Bā Junaid.
Shaykh „Umar Bā Junaid, narrates it from Sayyid Ahmad
Dahlān, who narrates it from Shaykh „Uthmān Dimyātī and
Shaykh „Abd al-Rahmān al-Kūzbarī, who narrates it from
Shaykh Abdullāh Sharqāwī, who narrates it from Shaykh al-
Shabramallisī, who narrates it from the Imām, Ibrāhīm Laqqānī
al-Mālikī.
Imām Ibrāhīm Laqqānī al-Mālikī narrates from Shaykh Abū
Najjā Sālim al-Sanhūrī, from Shaykh Najm al-Ghaytī, from
Shaykh al-Islam Maulānā Zakariyya al-Ansārī, who narrates from
Shaykh Sālih bin „Umar al-Bulqīnī, who narrates from his father,
who narrates from Shaykh Athīr al-Dīn Abī Hayyān, who
narrates from Imām Abūl-Hasan al-Ash‟arī.

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VERSE 1

‫صالَتِِه‬ ِ ‫احلَ ْم ُد ِّلِلِ َعلَى ِصالَتِِه‬

َ ْ َ ‫ُ َ الَ ُم‬ ...
All Praise be to Allah for His favours,
Followed by the Greetings of Allah and His salutations

ِ‫احلم ُد ِلِل‬
ّ َْ
ALL PRAISE BE TO ALLAH
____________________

1.1 ON THE PRAISEWORTHINESS OF

COMMENCING WITH THE HAMDALAH

IMAM Nawawī 1  said: “It is recommended [mustahabb] for the

author to commence his book with praising Allah [al-hamd]. It is also
mustahabb prior the teacher reading a lesson to the student, and prior to
the student reading to the teacher. It is mustahabb to commence the
circles of Qur‟anic recitation, prophetic narrations, Islamic
jurisprudence and related fields of study with the hamdalah. The best
expression of praising Allah, the Greatest, is to say, „Al-hamdu lillāhi
rabbil „ālamīn‟ meaning, „All Praise is due to Allah, the Nourisher and
Sustainer of the worlds.‟‟2

1.2 ON THE LETTER „WAW‟

THE noble author did not commence the poem with the conjunction
„and‟ [waw], which would read „and all Praise is due to Allah…‟

This means that his aim would be to start with both the Basmalah and
the Hamdalah and not with only one of the two3. Another possibility
for the author omitting the waw is because one of them could be a
statement [khabarīyyah] and the other a command, question, or request
[inshā‟iyyah]. The waw is not used in this manner in the Arabic
language4.

„ ‟
„
‟, „
‟.

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The weightiest opinion according to the grammarians is that the waw

cannot be used to join a khabr with an inshā, nor can it be used to join
the inshā with the khabr5.

1.3 ON HAMD

THE linguistic [lughatan] meaning of hamd is to verbally praise

someone [al-thanā‟ bil-kalām] for a beautiful act carried out through free
will [al-ikhtiyārī] from the angle of reverencing and lauding the doer of
the action, regardless if the one being praised did some favour upon
the praiser, or not.

The first example is that when Zaid shows generosity to someone, we

praise Zaid by saying, “Zaid is generous.” This is hamd in response to a
favour. The second example sees Zaid perfecting his prayer. We then
praise Zaid by saying, “Zaid excels in piety.” This is an example of hamd
without a favour from Zaid towards anyone.

1.4 ON THANĀ‟

AS for the word thanā‟ ‫ الثناء‬in the definition, which starts with the letter
thŒ before the letter nūn. It is used to make manifest [al-ityanu] by
means of an indication, the greatness or importance, of something or

“ ”

“ ”
someone. If the nūn preceded the letter thā in the word, the reading
would be ‫ النثاء‬and this is the opposite of praise.

When we use the hamd as mentioned earlier [Al-Hamdu lillāhi Rabbil

‟ālamīn] then according to the scholars of truth, we are including the
eternal praise [al-hamd al-qadīm]. It is how Allah praised Himself by
Himself [nafsahu bi nafsihī]; it is how He praised His Prophets [anbiyā],
His friends [awliyā] and those of purity [asfiyā]. Al-Hamd can be from
Allah Almighty upon Himself, or His Prophets, in which case it is
eternal speech; or it can be created speech, such as the creation
praising Allah, or the creation praising the creation.

Scholars generally mention four types [aqsam] of hamd: The Praises of

Allah upon Himself [hamdu qadīmun li-qadīm], the Praises of Allah upon
the creation [hamdu qadīmun li-hādith], the Praising of the creation upon
Allah [hamdu hādithin li-qadīmin] and the Praising of the creation upon
the creation [hamdu hādithin li-hādith].

Some scholars have given the definition of hamd as, „praising with the
tongue‟ [al-thanā‟ bil-lisān], which is problematic when referring to
Allah‟s Praise. 6 This definition is satisfactory if what is intended by
„tongue‟ is, in fact, „speech‟, using the word „tongue‟ as a metaphor
[majāz]. The word tongue is used with the intended meaning of speech,
and this type of majāz is well known to both the Arabic and non-
Arabic speaking person. As for praising something that is not done
through choice; this is called madh, and not hamd.

An example is when we see the beauty of a pearl. Our praising of the

pearl would be madh as it is not in response to an act done through

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choice. However, according to Zamakhsharī7, hamd and madh are used

synonymously, and there is no difference between the two.

1.5 THE DEFINITION OF HAMD IN TAWHĪD

IT is an action [fi‟lun] 8 indicating the grandeur and gratitude [ta‟dhīm]

of the bestower of grace and favours [al-mun‟īm], regardless if the
favour is toward the praiser or not, and regardless if the hamd is from
the tongue, heart or limbs.9

‫َعلَى ِصالَتِِه‬
FOR HIS FAVOURS
_______________

1.6 ON HAMD AND SHUKR

THE technical meaning of shukr is „to use that which Allah  has
given you for what it was created for‟.

‟
Hamd also carries the meaning of contentment [ridā] and has a more
general and inclusive meaning than that of gratitude [shukr], because it
encompasses both shukr and hamd. Similarly, shukr is only expressed as
a response to a favour, whereas hamd is expressed both as a response
to a favour, as well as a spontaneous action of dhikr. It is in this respect
that Ibn „Abāss  said, “Al-Hamdulillāh is the statement of the
thankful [al-shākirīn].”

It is due to its comprehensive nature that we find the prophets

showing gratitude to Allah using hamd. The Prophet Ibrāhīm  said:
“All praise is due to Allah, who has given me in old age Ismā‟īl and
Is‟hāq.”

Allah commanded Nūh  saying: “Say: All praise is due to Allah who
saved us from an oppressive people.”

And Allah commanded Muhammad  saying: “Say: All praise is due to

Allah, who has not begotten a son.” 10

Some of the scholars have said that shukr is more encompassing than
hamd, since praise is expressed by the tongue, whereas thanks can be
expressed by the tongue, by the heart and by the limbs as well.
Thanking with the tongue is by praising the Bestower of Blessings.
Thanking by the limbs is done by acting in obedience to Him, and
abandoning actions of disobedience. Thanking in the heart is done by
recognising the magnitude of the blessing, and knowing that it has
been given by the grace of Allah – and not by the servant‟s hand.

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Al-Sayyid „Abd al-Qādir al-Jaylānī  narrates that the pious have said:
“Hamd is for the very breaths we breathe, while shukr is for the
blessings of the senses.” In the words of an authentic tradition: “The
first of those invited to enter the Garden of Paradise will be those who
are constantly praising Allah.”

Hamd, adds the Sayyid, is for what Allah has prevented, while
shukr is for what Allah has brought into being.11
Imām Al-Bājūrī said that the noble author first praised the Divine
Essence [muqābalatu al-dhāt] and secondly, for His divine favours
[muqābālat al-Silātihi]. The word silāt is the plural of silah, meaning a gift,
or the act of giving. Imām al-Bājūrī prefers the second meaning,
because the act of giving encompasses the gift as well.

The noble author says that hamd is due to Allah because of His
favours and graces [„alā silātihi], mentioning hamd before mentioning
Allah‟s favours and graces. This is commensurate with the
arrangement of verses in the Qur‟ān as Allah  says in Surat al-
FŒtiha, first mentioning hamd, „All Praise is due to Allah‟ followed by
the sincere request to be on the path of His favours and graces, „the
path of those whom Allah has bestowed of His Grace‟.

1.7 ON THE NOBLE AUTHOR

USING SALĀM BEFORE SALĀH

THE noble author mentions salām before Salāh with the intention of
maintaining the rhythm of the poem. The positioning of the words
Silātihi and Salātihi indicates the natural brilliance of Imām Laqqānī in
the composition of the text. He could have easily mentioned Salātihi
first, as indicated below:
 ‫صالَتِِه‬ ِ ِِ ِ
َ ْ َ ‫ ُ َ الَ ُم‬... ‫َعلَى صالَته‬

and then salāmu second, leaving the poem with less rhythm, yet still
with immense meaning. Some might disagree with order of the
wording, that is, salām before Salāh since Allah  mentions Salāh
before salām in the Qur‟ān:

O, you who believe, send your Salāh and salām upon him. [33:56].

Imām al-Bājūrī aptly responds saying that there is in fact no problem

mentioning salām before Salāh as the author uses the word [ma‟a]
meaning „with‟ dicating that salām here is following Salāh. The follower
is called the tābi‟ while the followed is called the matbū‟. The one
followed is naturally more elevated and honoured, as when one says,
the girl came with her mother, or the boy came with his father, or the
soldiers came with their king. Here the mother, father and king are
followed, indicating their highness and status. With this understanding,
Imām Laqqānī put salām before Salāh, thus maintaining the rhythm of
the poem, yet still elevating each word in the Qur‟ān.

‫صالَتِِه‬ ِ
َ ْ َ ‫ُ َ الَ ُم‬
FOLLOWED BY THE GREETINGS OF
ALLAH AND HIS SALUTATIONS
_______________________

IMĀM Al-Laqqānī uses the word „thumma‟ meaning „then‟, indicating

that hamd is firstly due to Allah , then followed by Salāh and salām on
the Prophet , which is the necessary method of praise and greetings
as mentioned in the Book of Allah and the Sunnah of the Prophet

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 Ī Ā Ī

Muhammad . This means that the Creator is praised before the best
of Creation  as already mentioned.

1.8 ON A DEEPER LOOK AT SALĀH AND SALĀM

SALĀM in this verse means a greeting which is most suitable for the
Prophet , and that is the greeting of Allah . For this reason, the
author mentions the „salām of Allah‟ and not only salām, which could
mean the greeting of anyone. We are required to send the Prophet 
the highest and grandest of greetings, as he is the best of creation
[ashraf ul-makhlūqāt]. There is no higher greeting than that of the
Creator, and here we see the author‟s intent, which is to elevate and
praise the best of Creation in the most dignified and noble manner.

Some scholars are of the opinion that salām was a conversation that
took place between Allah  and the Prophet  during the Holy
Ascension [mi‟rāj]. Salām is, then, a greeting, which took place beyond
a place and beyond a time, and in a locus that not even the Angel Jibrīl
 could traverse. Salām could also refer to one of the 99 names of
Allah  as al-Salām means „the One whose Essence is free from
imperfection‟12.

Anas  reported that the Messenger of Allah  said: “The salām is

one of the Names of Allah  which Allah has placed in the earth.
Therefore, give the greeting among yourselves.” 13 If we read it as one
of the names of Allah then it means, „and the Perfection and
Excellence of the Name of Allah is al-Salām upon the Prophet ‟.
Indeed, the Prophet  is the perfection of peace and security. In
Hadīth we find the Prophet  ordering that salām be spread across the
land. The Prophet  said: “By He in whose Hand is my soul! You will never
enter Paradise until you believe, and you will never believe until you love each other
[walā tu‟minū hattā tahābbū]. Should I direct you to an action that would direct
you to love each other; spread salām 14 among yourselves [afshū s-salāma
baynakum].”
Salāh is defined as Allah‟s intense, extensive Mercy upon the Prophet
. This verse connects to the next verse, as the greetings, salutations,
praises and blessings from Allah are for the best of Creation .

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VERSE 2

‫ين َعن ت ْو ِحيد‬ ِ ِ ِ ِ

ُ ‫ َوقَ ْد َعَرى ال ّد‬...‫ِب َجاءَ ِبلت ْوحيد‬
ّ َ‫َعلَى ن‬
Upon a Prophet who came with Divine Oneness
While religion was bereft of Divine Oneness

THE author intends by the word [jā‟a] that the Prophet  was sent
with the message and that [as a messenger] he did not come with it
himself. The Prophet  was sent as a mercy to the entire created
order, as Allah  says:

And We have sent you except as a mercy to the entire created order.
[21:107].

The message toward man and jinn is one of responsibility [taklīf] 15

while the message to the rest of creation is one of honour [bīl-tashrīf].
 ِ
‫ِب‬
ّ َ‫َعلَى ن‬
UPON A PROPHET
_____________

2.1 ON THE LEXICAL MEANING OF NABĪ

THE word „nabī‟ is derived from [na-ba-a], which means to bring news
or tidings [al-khabar] to a people, since he is the one who informs
[mukhbir] and thus informs us [yukhbirunā] about the Sacred Law from
Allah , whether he is a prophet [nabī] or a messenger [rasūl].

If the person is only a nabī, then he informs us so that the sacred law
may be respected and honoured through him. The prophet is also the
one who is informed [mukhbar] since the angel Jibrīl informs him
regarding his Lord. Nabī could also be derived from [nabwah], meaning
to elevate [rif‟ah], since he is raised in status. There is no nabī, except
that he is the best of his nation [afèal min ummatihi].

A nabī, in addition to being an elevated personality, elevates those who

follow him as well. Imām Laqqānī used the word nabī instead of rasūl,
indicating that the Prophet  rightfully deserves greetings and
salutations as anabī, just as he rightfully deserves greetings and
salutations as a rasūl. The word nabī is in harmony with the Qur‟ān as
Allah  says:

Indeed, Allah and His Angels send salutations upon the Nabī.
[33:56 ].

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2.2 THE DEFINITION OF A „NABĪ‟ AND A „RASŪL‟

A NABĪ is defined as a human being [insānun] who is male [dhakarun],

free [hurrun] and who is from among the offspring of Adam [min banī
Ādam]. A nabī is one who is of sound health and who is untainted by
repugnant characteristics [salīm „an munaffirīn]. He is inspired with a
sacred law [ūhiya ilayhi bī shar‟in], which he enacts [ya‟malu bīhi], even if
he was not commanded to spread it [wa in lam yu‟mar bīl tablīghīhi].

Imām Laqqānī defines a messenger with the same attributes as a

prophet, except that he is ordered to convey the message [wa umira bīl
tablīghīhi]. Every messenger is, therefore, a prophet – but every prophet
is not a messenger. Some hold the view that the messengers are more
universal, since they are from amongst the Angels as well.

Al-Taftāzānī said that a nabī and a rasūl are one and the same. Another
view held is that between them is a generality and a specificity [khusūs
al-wajh], since a nabī receives revelation of a sacred law which is specific
for him, and which he practices.

A rasūl, on the other hand, receives revelation of a sacred law, which

he practices and teaches to others while nothing in it is specific to him.
If some of it is specific to him, and some of it is taught by him, then he
is a nabī and a rasūl.

Some scholars say that the Prophethood of Muhammad  was

established when Allah  disclosed, “Read, in the name of your Lord,” and
the confirmation of him as a Messenger when Allah directed, “O you
wrapped (in your garment), Arise and warn!” 16

‟
2.3 ON THE NUMBER OF PROPHETS AND MESSENGERS

THERE is difference of opinion regarding the number of prophets

[anbiyā]. Some say that they are 124, 000 in number, while others say
that they are 224, 000. There is also difference of opinion regarding the
number of messengers. Some say they are 313, others that they are 314
and another group 315. The more correct opinion is that we do not
know the exact number of rusul as Allah  says:

And indeed, We have sent Messengers before you; some of them We have
related to you their story. And of some We have not related to you their
story. 17

‫َجاءَ ِِبلت ْو ِحيد‬

WHO CAME WITH
DIVINE ONENESS
____________________

2.4 ON THE LEXICAL MEANING OF TAWHĪD 18

TAWHĪD, as the verbal noun of the second form of the verb [wa-ha-
da], means „to declare or judge something as one‟. Imām Bājūrī said:
“It is to know that something is one [al-‟ilmu bī-ann al-shay‟a wāhid].”

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2.5 ON THE DEFINITION OF TAWHĪD

ACCORDING TO THE SHARĪ’AH

THE definition of Tawhīd in the Sharī‟ah19 according to Imām Bājūrī

is defined as „the knowledge [„ilm] that makes it possible for the
student to demonstrate and derive the basic beliefs of the religion [„alāl
ithbāt al-‟aqā‟id al-dīnīyah], which is aquired [muktasaban] from rational
proofs [min al-dillatih al-yaqīniyyah].‟

2.6 ON THE DEFINITION OF TAWHĪD

SPECIFIC TO THIS CRAFT

AL-JUNAYD al-Baghdādī 20  defined Tawhīd as „the true doctrine of

oneness, separating the eternal [al-qidam] from the temporary
[hawādith].‟ Imām Al-Bājūrī defines Tawhīd as, „the singular worship of
Allah [ifrād ul-ma‟būdi bīl-‟ibādah], with total and complete belief in His
uniqueness and perfection [ma‟a iqtiqādī wahdātihī wa tasdīqī bīhā] of His
Essence [dhāt], Attributes [sifāt] and Actions [af‟āl].‟

„ ‟
–
The definition of Imām Bājūrī has two fundamental dimensions21: an
outer dimension of formal actions like the prostration [sujūd] and
bowing [rukū‟] of the prescribed formal prayer [salāh]; and an inner
dimension of belief in the perfection of the Worshipped.

It is crucial that these two aspects of worship be taken together

because they can be separated only at the price of making a serious
error. Sujūd, for example in itself, cannot be regarded as worship
because Allah Himself would be guilty of ordering the angels
[malā‟ikah] to commit acts of polytheism [shirk] when He ordered them
to prostrate before Ādam . The greater majority of commentators
say that the sujūd of the angels was one of respect, and that to perform
sujūd as a sign of respect and reverence was abrogated in the Sharī‟ah,
which Muhammad  came with.

Worship [„ibādah] is hence all the words, acts and states of the
worshipper done in complete humility and servitude to the one whom
he believes possesses Divinity [Ulūhiyyah] and Lordship [Rubūbiyyah].
Ulūhiyyah is an abstract noun derived from the Arabic word „ilāh‟,
meaning divinity. An „ilāh‟, according to Imām Sanūsi,22 is a being who
is absolutely independent, and whom everything else besides it
depends on. Others define „ilah‟ as that which is alone worthy of
worship, and that which alone must be completely obeyed. Rubūbiyyah

ūī

23
 Ī Ā Ī

is derived from the Arabic word „Rabb‟, which means „Owner, Lord,
Protector and Nourisher‟.

To summarise, we have said that worship involves actions done in a

certain way with total servitude and belief in the Ulūhiyyah and the
Rubūbiyyah of the Worshipped.

Tawhīd therefore means, as the definition of Bājūrī indicates,

recognising and firmly believing that Allah alone has the attributes
Ulūhiyyah and Rubūbiyyah and consequently, Allah alone ought to be
worshipped. „Ibādah in the Sharī‟ah, or sacred legal sense, is mainly used
to refer to the five [external] pillars of Islam: The testimony of faith
[shahādah] 23, formal prayer [Salāh], fasting [Siyām], compulsory annual
tithe [zakah] and pilgrimage [hajj] as well as to the inner states such as
fear [khawf], hope [rajā‟] and dependence [tawakkul].

Tawhīd defined in this way is then the prime idea, the motivating
force, the director of acts of worship and the inner states to their
correct and only true object, Allah , the Lord of the Worlds.

2.7 ON THE DEFINITION OF THE WORD „AQĪDAH

THE word „aqīdah‟ comes from the Arabic root „aqd meaning to bind
in a knot, or to ratify a contract or sale. In Arabic, using „aqada with a
rope means to say that the rope is tied firmly. And, „aqada with a sale
means that sale has been approved by contract or agreementAl
says in the Qur‟ān:

„ ‟
’
 And as for those whom your right hands have made a covenant
[„aqadat], give them their due. [4:33].

The meaning of „aqīdah according to the Sharī‟ah is „the decisive belief‟

[tasdīq ul-jazm] which conforms to reality, and which is obtained
through definite evidences [al-mutabbiq lil-wāaqih „an dalīl al-qat‟ī]].24

2.8 ON THE IMPORTANCE OF „AQĪDAH

THE human being consists mainly of instincts, emotions, will, reason

and spiritual intuition. He falls below the level of the animal if he is
dominated by his basic instincts. On the other hand, if his behaviour is
controlled by reason, he is capable of rising to high levels and
achieving great things.

In daily social situations, we witness the powerful impact of the

attitudes and beliefs of a person on his behaviour. For example, if one
believes that a fire burns and is painful, one would stay clear from its
flames. In a similar way, we distance ourselves from anything we
believe to be hateful. Should we have reason to believe a certain food
contains a poisonous substance, we would distance ourselves from it
and not eat it.

The beliefs we hold, are therefore of fundamental importance,

meriting careful treatment and close attention. In the process of
building up a Muslim‟s faith [imān], the prescribed set of attitudes and
beliefs taught by Islam become entrenched in a person‟s consciousness
to the extent that they deeply affect his whole personality. This means
that a Muslim‟s disposition may be said to reflect the degree to which

24

25
 Ī Ā Ī

his faith in Allah , the Prophet  and the Day of Judgment has taken
root in his soul. This partially explains why the Prophet , and indeed
the Qur‟ān, paid particular attention to theological questions during the
first twelve years of Islam.

2.9 ON THE TYPES OF TAWHĪD

TAWHĪD, according the scholars, has come to denote that branch of

knowledge which deals with the doctrines of Islam in a systematic way.
In order to distinguish between the academic study of this science and
its practice or realisation, some scholars divide Tawhīd into two kinds:

 General Tawhīd [Tawhīd „ām]

This refers to the knowledge of Allah , His attributes, the

qualities of Prophethood, the Prophets themselves and other
important guiding principles. This is the Tawhīd discussed in
this particular work.

 Special Tawhīd [Tawhīd khāss]:

This refers to the station of the spiritual traveller, who after

years of practicing the methodology of êūfism [taSawwūf] 25 ,
realises the doctrines of Tawhīd „ām which for him become a
living reality. He worships Allah  as if he sees Him [as
opposed to Allah  just seeing him]26. The veils between him


‟
 and the divine are lifted, and he realises a higher degree of
certainty in the codes of faith [arkān] than the average person.
Imām Bājūrī quotes Imām Ghazālī as saying, “Know that the
spiritual union for the one who reaches a state of pure
certitude by means of spiritual „taste‟ and „ecstasy‟, has a mark
of „arrival.‟” Arrival according to the êūfīs is the attaining of
the level of Tawhīd khāss.

2.10 ON WHY IMĀM LAQQĀNĪ CONFINED

HIMSELF TO THE WORD „TAWHĪD‟

IMĀM Al-Bājūrī provides two reasons:

 The noble author started with this word so as to make clear

his intent [which is to to speak about Tawhīd] and so that the
reader may connect with this intended purpose.

 If it was said that the Prophet  came with more than

Tawhīd, why did the noble author confine himself to the
word Tawhīd in the poem? This is because it is the noblest
form of worship, followed by the prescribed prayers [al-Salāt]
as is narrated in a Hadīth by Abī Sa‟īd, “Indeed Allah made
nothing obligatory better than belief in His Oneness and the prescribed
prayers; and had He made anything better, it would have been made
obligatory on the angels, some of them who remain bowing [rukū‟] and
others who remain in prostration [sujūd].”

 
 
 ‟

27
 Ī Ā Ī

2.11 ON THE TEN PRINCIPLES OF EVERY CRAFT

A POET composed the following:

Indeed, the principals of every craft are ten

The definition and the subject matter followed by its fruits
And its virtues and its relation to other subjects
And its founder and its name and its proofs including its ruling in the
Sacred Law
The main topics of the subject and some were content with some of these
While the one who knows all ten has attained the honour

Inna mabādi kullī fannin „asharah

Al-haddu wa‟l-mawdū‟u thummath-thamarah
Wa faèluhū wa nisbuhū wa‟l-wādi‟
Wa‟l-ismul-istimdādu hukmush-shāri‟
Masā-ilun wa‟l-ba‟du bī‟l-ba‟dik tafā
Wa man dar al-jamī‟a hazāsh-sharafā

Imām Bājūrī provides a definition for each principal according to the

study of Tawhīd.

As for the definition

IT is as we have mentioned earlier, „the singular worship of Allah with

total and complete belief in His uniqueness and perfection of His
Essence, Attributes and Actions‟.

As for the subject matter

IT is the study of The Essence of Allah [dhātu-llāh] and encompasses

that what is necessary [wājib], impossible [mustahīl] and possible [jā-iz]
to believe regarding Allah , known as the „Ilāhiyyāt‟. Secondly, it is
the study of the essence of the messengers, including what is wājib,
mustahīl and jā-iz regarding them, known as the „nubuwwāt‟. Thirdly, it
includes eschatology, meaning that which is necessary to believe in as
reported in the Qur‟ān and Sunnah without rational proofs [sam‟iyyāt].

As for its fruits

IT is the honour of knowing Allah [ma‟rifat-ullāh] as well as everlasting

bliss [fawzu bis-s‟ādatil-‟abadiyyah].

As for its virtues

IT is the noblest of sciences [ashraful-‟ulūm] as it deals with the essence

of Allah and the essence of the messengers. This subject is honoured
because of its attachment to Allah .

As for its relationship to other sciences

IT is the foundation of all the sciences of religion [asl ul-‟ulūm id-

dīnīyyah], with the other sciences being its branches. How beautiful are
the words of the one who said:

O you seeking nourishment through the search of knowledge;

Every craft is a servant of Tawhīd;
You seek out the outer forms of the law so as to properly apply
the law;
Only for you to become negligent of the One who sent these
laws

Ayyuhal-mughtadhi li tatluba „ilmān

Kullu „ilmin „abdun li „ilmil-kalāmi
Tatlubul-fiqha kai tusahhiha hukmān
Thumma aghfalat manzilil-ahkām

29
 Ī Ā Ī

As for its founders27

THEY are Abūl Hasan al-Ash‟arī, as well as Abū Mansūr al-MŒturīdī

and all those who followed them. They documented the entire belief
system, systemised it and refuted the Mu‟tazilah. All the Prophets 
came with the same message of Tawhīd, while these honourable
scholars documented and compiled its details and intricacies.

As for its name

IT is the science of Tawhīd, and is the most well-known subject since

it discusses the Oneness of Allah [wahdāniyyah]. It is also known as [„ilm
ul-kalām], since there were major debates regarding the attribute of
Speech [al-kalām] of Allah .

As for its proofs

IT is taken from both rational [„aqliyyah] and transmitted [naqliyyah]

proofs.

As for its ruling in the Sacred Law

IT is a personal obligation [al-wujūb al-‟ayni] upon every male and

female, who is mukallaf 28.

As for the main topics of the subject

IT includes topics related to that which is necessary, possible and
impossible for Allah  and His Messenger . These ten principals are
referred to as the „introduction to knowledge‟ [muqaddimatil-‟ilm].

‫ين َعن ت ْو ِحيد‬ ِ

ُ ‫َوقَ ْد َعَرى ال ّد‬
WHILE RELIGION WAS BEREFT
OF DIVINE ONENESS
_______________

2.12 ON THE LETTER ‫ واو‬IN THIS VERSE

THE letter „waw‟ in this verse is known as „waw al-hāl‟ and is translated
as „while‟ since it is indicative of the condition of religion at the advent
of the prophet Muhammad  came with the message.


2.13 ON THE DEFINITION OF DĪN

THE word „dīn‟, in its lexical usage, has many meanings. It could mean
obedience [al-tā‟ah], worship [al-‟ibādah], the reward [al-jazā] or account
[al-hisāb]. Technically, according to this particular craft it has two
definitions. One of these definitions is „a sacred law which the lawgiver
instituted upon the tongue of a prophet‟. It is called dīn since we act according
to it and submit to it. It is also referred to as „millah‟ since the lawgiver
instructs the angel to instruct the messenger to instruct us with it. It is
also called a shar‟a or sharī‟ah since Allah  legislates it upon us via the
messenger.

The second definition is longer, and is defined as „that which has been
placed down by the Divine, steering the possessor of sound intellect,
thus leaving him to choose which is inherently good for him [wad‟un

31
 Ī Ā Ī

ilāhiyyun sā‟iq li dhawi „uqūlun salīmah bī ikhtiyārihim al-mahmūd ilā mā huwa

khayrun lahum bī dhāt].

Imām Bājūrī then goes on to explain each word in this definition:

That which has been placed down [wada‟un]

THIS can either be of a legal nature or other. It excludes certain things

which will be brought to light as the definition unfolds.

By the Divine [Ilāhīyyun]

MEANING established by the Divine [Ilāhīyyun] and excluding that

which is apparently [dhahiran] established by the human being [wad‟un
basharīyyūn]. In reality, all things [jamī‟i l-ashyā] have been established by
Allah.29

Examples of the wad‟un bashariyyūn include the laws established by

governments through which the politicians turn to in running the
world 30 . This includes the knowledge pertaining to running the
household, the best possible way of living with the family or
colleagues, the production related to carpentry [najjārah], silk [qazzāzah]
and the likes. The wise amongst the past generations would author
books in the field of politics, which would be used by the kings who
had no Sharī‟ah to rule by.

‟ „
ā ū ‟.
Indeed, Allah alone is the Creator of all things, except that man has
been blessed with the ability to acquire [kasb] that which Allah creates.
One should not say, after this discussion, that the laws of Islamic
jurisprudence [fiqh] are not part of the dīn because they are derived by
man. We say that fiqh is definitely of the dīn and it is divinely
established, regardless of the difference of opinion amongst the jurists,
which may appear obscure to the layman [muqallid].

The mujtahid‟s concern is to bring clarity to the text so as to make it

easy for the layman to understand and practice. The proofs which they
present are derived from principles enshrined within the sacred law
and not from their own desires.

Steering [sā‟iq]

IT steers [or guides] the mukallaf when he is informed about the

consequences of practicing that which has been made compulsory by
the sacred law [wājib]. If he hears about the punishment for doing
something that is forbidden [harām] in the sacred law, he will then steer
toward the first option, and away from the second. That which is not
considered sā‟iq are those placed by the divine, but not sent to steer us,
like the growing of vegetation [inbāti l-arè] and the rain, which descends
from the heavens [imtāri s-samā]. These are excluded from the
definition.

Possessor of sound intellect [li dhawi „uqūlun salīmah]

IT means to free the one of sound intellect from the shackles of

rejecting the grace of Allah. This is intended and directed only to the
one possessing a sound mind. Excluded are the animals who are
inspired by Allah to act according to their instincts, doing that which
brings them benefit. Examples include the web spun by the spider

33
 Ī Ā Ī

[naskhi l-‟ankabūt], the beehives serving as a home for the bee, animals
staying clear from danger, like the sheep from the wolf, and so on.

Through a praiseworthy choice [bī ikhtiyaruhim al-mahmūd]

WHAT is excluded here is that which has been established by Allah,

but not through choice, as well as that which human beings accepts
through blameworthy choices. Examples include the pain an ill person
may experience, or the natural feelings of hunger and thirst. Indeed,
one is not steered toward these through choice, instead one is naturally
subjected [qahran] to eat and drink.

Another example is the love for the material [hub al-dunyā], which one
has the choice of either embracing or shunning. Loving it more than
the life to come is a blameworthy choice [ikhtiyar al-madhmūmah]. Love for
it may cause one to avoid paying alms [zakāh]. This would be a
blameworthy choice, which comes about due to intense love for the
material. The consequence of one‟s choice is therefore clear; if the
choice is praiseworthy then it steers one toward that which is
praiseworthy, and vice versa.

Toward that which is inherently good for them

THIS means that the dīn is of goodness in its essence. This essential, or
inherent, goodness is of the natural fibre of the dīn. The fruits of dDīn
is everlasting bliss and proximity to the Nourisher and Sustainer of the
created order. Excluded from that which is inherently good is the
practice of medicine [al-tibb] and agriculture [al-falāhah], although these
are connected to that which is established by Allah, and do guide the
possessor of sound reason to a praiseworthy choice. However, these
do not have an inherent goodness in themselves without meritorious
application31.
The substance of this definition is as follows: the dīn comprises laws
[ahkām], established by Allah sent to the servants with the purpose of
bringing about a natural and inherent goodness to them.

The foundations of the dīn are said to be four as mentioned by Imām

al-Nawawī. Some scholars composed these in poetic style, which reads:

The matters of the dīn include; Being truthful in intention;

Fulfilling ones covenant; Staying clear from the prohibited
As well as having the correct belief.
Umūr ud-dīni Sidqu qasdin
wafāl-‟ahdi wa tarkun liman hiyyin
kadhā sihhatu l-‟aqdi

As for being truthful in intention

IT is that worship [„ibādah] is carried out with a praiseworthy intention

[niyyah] and sincerity [ikhlās].

As for fulfilling one’s covenant

IT is to carry out that which the Divine Lawgiver has made obligatory.

As for staying clear from the prohibited

IT means to refrain from that which the Lawgiver has declared as

forbidden.

35
 Ī Ā Ī

As for having the correct belief

IT is to have certainty in the creed of the Ahl al-Sunnah.

 VERSE 3
‫لل ِّق‬ِ ِِ ِ ِ ِ ِِ
َ ‫ َ ْي ه َوَه ْديه ل‬... ‫شد اخلَْل َق لدي ِن احلَ ِّق‬
َ ‫فَأ َْر‬
Then he steered creation to the religion of the truth
With his sword and guidance towards the truth

THE letter fā in ‫ فَأ َْرشد‬connects this verse to the previous verse. If we

were to join these two verses, it would read, “who came with divine
oneness then he guided the creation…”

3.1 ON JIHĀD AND WHEN IT WAS INSTITUTED

SHAYKH „Alī Jumu‟a, and others, have said: “The Arabic word jihād
in Islam refers to the struggle against one‟s lower self. The meaning is
fundamentally spiritual, referring to the purification of the heart, which
was described by the Prophet Muhammad  as the „Greater Jihād‟, the
highest and most noble meaning of the term. The permission for
Muslims to struggle against, and to ward off aggression, has been
described as the „Lesser Jihād.‟”

This Greater Jihād gives Muslims the innate ability to understand

things as they are. The Prophet  said, “The best form of jihād is a
truthful word in the face of a tyrant.” Jihād is also used in Islamic
discourse to describe the pilgrimage of women to Makkah, as it is a
hardship for them. However, extremists have misused the word jihād,
and unfortunately, the mass media – being ignorant of Arabic and the
subtlety of the term – have now reduced the word to meaning terrorist
violence. This has worked to the advantage of the extremists. The
widespread and unchallenged (mis)interpretation of any kind of

37
 Ī Ā Ī

violence against non-Muslims as „jihād‟ has confused ordinary Muslims

around the world.32

Imām Bājūrī says that at first glance, this verse seems to imply that the
author apparently leans toward the view that striving, or fighting a just
war for the sake of Allah with the sword, was the primary method of
guidance used by the Prophet , something instituted immediately
after receiving revelation [„aqibal-irsal]. This is not the case, as jihād was
instituted approximately one year after the migration [Hijrah 33] from
Makkah to Madinah at the battle of Badr. It was, in fact, instituted in
the month of Safar in the second year of the Hijrah as reported by al-
Halabī in his compilation on the life of the Prophet .

Nonetheless, Shaykh Ramadān al-Būtī  cites some verses in the Holy

Qur‟ān indicating his belief that the notion of jihād might have been
instituted before the Hijrah. Indeed, Allah knows best, and says:

Then indeed, your Lord, for those who emigrated after they were put to
trials, strove [in the cause of Allah] and were patient, your Lord is
indeed Forgiving, Most Merciful. [16:110].

This verse was addressed to the Prophet  before his migration to

Madinah: Allah‟s Messenger  himself confirms and clarifies this fact
when he said, “The best jihād is a truthful word in the face of a tyrant.” He 


also said, “The best jihād is to strive against the whims and fancies of the self for
the sake of Allah.”34

We believe the jihād intended here by Shaykh al-Būti, during the first
thirteen years of Prophethood, was the striving against oppression with
Prophetic words of wisdom and imprecations against the self from our
base desires.

The two apparently opposing views are brought to harmony – and

actually converge – as the actual usage of the „sword‟ against
oppression was only instituted, as indicated by Imām Bājūrī, after
approximately fifteen years into Prophethood, while the striving
against oppression with words and against the lower self, was instituted
in Makkah.

Allah says:

And fight in the way of Allah those who fight you. [2:193].

Abūl „Alīyah said: “This was the first verse permitting jihād and it was
revealed in Madinah. And Allah‟s Messenger  would fight only those
who fought him and would avoid non-combatants.” Imām Abū
Zahrah comments on this verse: “fighting is only permissible in order
to defend the freedom of belief and prevent oppression in religion 35.”

39
 Ī Ā Ī

‫شد‬
َ ‫فَأ َْر‬
THEN HE GUIDED
________________

IMĀM Al-Bājūrī said: “The letter fā as underlined in this verse,

indicates immediateness [at-ta‟qiīb], meaning that (A) immediately
followed (B). This implies [wrongly] that the Prophet  guided with
the sword immediately after receiving Tawhīd. Immediateness,
however, differs and varies, depending on the situation.” 36

The length of immediateness must be a natural one as seen in the

following example: „Tazawwaja Zaidun fā wulidalahu – Zaid married, [and]
then his child was born.‟ Although we are saying that Zaid‟s son was born
after he married, we intend that the birth took place after a number of
months. Jihād could also not have been possible during the thirteen
year period in Makkah, as no permission was granted by Allah  37.

According to Shaykh Shihāb al-Mallawī 38 , it is possible that the

immediateness of the Prophet  guiding creation was without a
lengthy period, and was in fact, a true immediateness [al-ta‟qīb al-
haqīqī]. Guidance, therefore, came immediately after revelation [kāna
„aqibal-irsāl] while the sword was only used in jihād once it was
permitted by the Lord of the Heavens and the Earth, which was after a
period of thirteen years. The Prophet  in fact did not delay guidance,
not event for one moment [lahdhatan mā].

This we deduce by looking at the words with his sword and guidance
toward the truth [bi sayfihi wa hadyihī lil-haqqi], turning our attention to
the letter „and [wa]‟, as above. We know from previous discussions,
that the letter waw does not specify a particular order [tartīb], and for
this reason, we say that even though the word „sword‟ appears before
„guidance‟, it does not mean that it necessarily occurred in this
sequence, and that the guidance was in fact before the permission to
use the sword in jihād.

3.2 ON GUIDANCE [AL-IRSHĀD]

THE meaning of guidance here could either be taken literally [haqīqan]

or metaphorically [majāzan]. Literally, it means that the Prophet  took
them from the way they were living and guided the creation himself.
Metaphorically, it means that he indicated or directed them toward
guidance. If we carry it upon the first meaning then the guidance was
specific [khāss] to the believers. If we carry it upon the second meaning
then it was a general [„am] guidance toward those who believed as well
as those who did not believe39.

‟
“
” “
”

41
 Ī Ā Ī

‫احلَ ِّق‬
THE CREATION
__________

3.3 ON THE CREATION [AL-KHALQ]

THERE is consensus that the Prophet  was sent to both man and
jinn40. Some have included the angels among the creation whom the
Prophet  was sent to, and are of the opinion that man and jinn, as
well as angels, are legally responsible [mukallaf] to observe the laws of
the Lawgiver.

The weightier position is that the Messenger was indeed sent to the
angels, but as a symbol of honour [tashrif] and not one of legal
responsibility [taklīf]. Regarding the animals, he  was sent to them as
a symbol of tashrif. The word khalq, as used by Imām Laqqanī, seems
rather general and includes all of creation which was with the Prophet
 during his lifetime, as well as those who did not meet him. So how
could he  have guided those whom he did not meet? The guidance of
the Prophet  was not restricted to those gathered around him via the
Sahabah as he was able to guide via the successors of his Companions
[tabi‟īn], as well as those who lived during his lifetime, but were not
able to meet him41.

Indeed the Prophet  said: “Let the one who is present inform the
one who is absent, for perhaps the one informed understands better


than the listener [li yuballigh al-shāhidi minkumu l-ghā-ib farubba muballighin
aw „amin sami‟īn].”

‫لِ ِدي ِن احلَ ِّق‬

TO THE RELIGION
OF TRUTH
_____________

3.4 ON THE [LI] IN „LI DĪNI L-HAQQI‟

SOME argue that Imām Laqqanī should have used the word „alā
instead of li.42 Imām Bājūrī says that those who understand the word
guidance to be majāz, meaning that the Prophet  indicated towards
guidance, hold the view that the Imām should have used the word „alā.
Those who understand the word guidance to be haqīqī, meaning that
he  is literally the guidance of creation, are of the opinion that the
letter lam suites the verse.

3.5 ON THE WORD „AL-HAQQ‟

THE intended meaning of the truth [al-Haqq] in this verse is in fact

Allah because it is one of His most beautiful names [asmā al-husnā]. Al-
Haqq, as one of the names of Allah  can be translated as „the Truth‟
or „the Real One‟. The meaning of al-Haqq is the One who in reality
exists always, and forever, without non-existence preceding Him [la
yasbiquhū „adam] and without non-existence following Him [wa lā
yulhiquhū „adam]. All else besides Him  has an ending.

‫ِِي ِن‬ ‫َعلَى ِي ِن‬

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 Ī Ā Ī

The intended meaning of al-Haqq here could also refer to the reality
which conforms with something [mā tābaqahu l-wāqi‟], meaning the
antithesis of falsehood, or the religion of truth obliterating falsehood.

Adding the word dīn to al-Haqq and accepting it in the first meaning
refers to the Religion of Allah, while accepting it on its second
meaning refers to the Religion described as one with the laws of truth
and clarity.

Imām Ghazālī in his commentary on the Ninety-Nine Beautiful Names of

Allah, said: “The Truth [al-Haqq] is the One who is the antithesis of
falsehood, as things may become clear by their opposites…

“Allah  said:

„Everything perishes [kullu shay-in halikun] save His Face [illa

wajhahu].‟ [28:88].

Imām Ghazālī continues:

“…He [Allah] is not in one state to the exclusion of another, for

everything besides Him, forever and eternally, is not deserving of
existence with respect to its own essence, but only deserves it by virtue
of Him, for in itself it is false…

“The thing which most deserves to be called true is the One [who is
Allah]  whose existence is established through virtue of its own
essence, forever and eternally… man‟s share in this name lies in seeing
himself as false, and not seeing anything other than God  as true.
“Among Sūfi groups the name of God  which most often flows
from their lips in their statements – and during their states of prayer –
is al-Haqq, in the measure that they attain to the experience of self-
annihilation with regard to their own essence, for they see the truly real
essence to the exclusion of that which in itself is perishing.” 43

‫ِ َ ْي ِ ِه‬
WITH THE SWORD
____________

ALLAH  says:

To those against whom war is made, permission is given [to fight],

because they are wronged; and verily, God is most Powerful for their aid.
[22:39].

And:

Should one of the idolaters seek your protection, then grant it to him
until he hears Allah‟s word, then convey him to a place of safety.
[59:23].

And:

Allah forbids you not, with regard to those who fight you not for [your]
Faith nor drive you out of your homes, from dealing kindly and justly
with them: For God loveth those who are just. [60:8].

Bukhārī and Muslim narrate that Ā‟isha said: “Whenever Allah‟s Messenger
 was given the choice between two matters, he always chose the easier of the two, so
long as it was not a sin. If it was a sin, he was the farthest of all people from it.

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 Ī Ā Ī

Allah‟s Messenger  never took revenge for himself, unless the sanctity of Allah
was violated, in which case he would take revenge for Allah‟s sake.”

He  said, „The most perfect of the believers is the best of them in character, and
the best of you are the best of you for those of good character.”

3.6 ON THE SWORD

GUIDANCE, as well as alluding to it [dilālah], does not manifest itself

via the sword [laysa bi-sayfi]. It takes place via the tongue only. Those
who say that the Prophet  alluded to guidance understand the
allusion to be with the tongue, and not with the sword. Those who
prefer the meaning of actual guidance, as mentioned previously, say
that guidance with the sword only manifested itself when the Prophet
 and his blessed Companions were forced, or provoked to, respond
with it physically.

The author did not attach the word „sword‟ to Muhammad . Instead,
he attached it to the word „he‟, alluding to the fact that the sword is not
the main focus of the verse. The word „sword‟ could also be
understood metaphorically, meaning that it is used to indicate that if
the time came to defend the Religion of Allah, then people would have
to be ready with their swords. This is regardless if the sword be in the
Prophet‟s blessed hand, or the hand of his followers until the day of
reckoning [ilā yawmi l-qiyāma].

The intended meaning of sword in this verse is the tool used in jihad,
which is permitted in defence against those who fight you, be it with
stones or the likes, as used by the Prophet  at the battle of Uhud.
The author uses a type of metaphorical speech in this verse known as
majāz al-mursal. This is used to exaggerate so as to bring across a point
in a rather stark manner. Here the author uses a specific word [khāss]
yet intends something more general [„ām].
The words with the sword [bi sayfihi] are linked here to the Prophet ,
and may seem to apply to him  specifically, while the intended
meaning is more general, as it was used by all those who were forced
to defend the Religion of Islam. This category of majāz is referred to as
[„umum al-majāz] meaning that both the literal and metaphorical
meanings are considered.

Why did the author show preference to the sword [al-sayf] over
guidance [al-hadī] while guidance preceded jihād, and since jihād was
only instituted after the Hijra, as was made clear earlier? There is no
doubt [wa la shakka] that the Prophet  guided before using the sword,
and that the answer is to indicate the significance of jihād as one of the
pillars of Islam.

Shaykh „Alī Jumu‟a placed the issue of lifting the sword of jihād into
proper perspective noting the dīn‟s primary values of peace, freedom
of belief, compassion and developing good character in Islam:

Firstly, The view of Islam as a religion of violence, retribution, and war

is in complete opposition to the truth of our religion. The vast majority
of the 1.6 billion Muslims throughout the world are ordinary, peace-
loving and decent human beings. Islam, in Arabic, means peace; peace
is the greeting of Muslims amongst themselves, the last word spoken
by a Muslim in his prayers, one of God‟s names, and one of the names
for Paradise.

Secondly, the Qur‟ān has permitted freedom of belief for all of

mankind saying,

To you your religion, and to me mine. [109:6].

Thirdly, the use of violence is prohibited in spreading the faith. The

Qur‟ān explicitly states:

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 Ī Ā Ī

There is no compulsion in religion. [2: 256].

And:

Call to the way of your Lord with wisdom and good counsel and discuss
with them in the most kindly manner. [16: 125].
And:

God does not prevent you from being kind to those who have not fought
you on account of your religion or expelled you from your homes nor from
dealing justly with them, indeed God loves the just. [60:8].

What we have learned about Islam has been taken from the clear,
sober and scholarly understanding of the Qur‟ān:

O, people, we have created you from a single male and female and
divided you into nations and tribes, so that you may know one another.
[49:13].

“When God said „to know one another‟ He did not mean „in order to kill one
another‟. All religions have forbidden the killing of innocents. Rather,
we have been ordered to cooperate in a constructive manner:

And if God did not repel some men by others, then the earth would have
been corrupted… [2:251].

The first Prophetic saying that is taught to a student of Islam is, „Those
who show mercy will be shown Mercy by the All-Merciful. Show mercy to those on
earth and the One in the heavens will show Mercy to you.‟

There is also the advice that „Alī ibn Abī Tālib , the cousin of the
blessed Prophet, and one of Islam‟s most saintly and revered teachers,
instructed the governor he was appointing in Egypt to be good to his
people. He said, „Don‟t behave like a wild beast plundering the food [of the
people you govern]. Indeed, there are two categories of people: either your brother in
religion, or an equal human being. Accidental laxity may come from them, they will
make mistakes, and their hands may commit crimes intentionally, or by mistake.
Pardon and forgive them, just as you hope God will pardon and forgive you.‟

For over a thousand years ordinary Muslims have worshipped God,

have engaged in developing their society, and have sought to cultivate
good moral character. This is made clear in the Qur‟ān which says:

I have not created man and Jinn except to worship Me. [51:56].

And:

It is he who produced you from the earth and settled you therein [to
develop it]. [11:61].

And:

He is successful who has purified [the heart and soul]. [91:9].

There are more than 6,000 verses in the Qur‟ān, only 300 of which are
related to legal matters; the rest deal with developing good moral
character. Likewise, there are over 60,000 Prophetic traditions and
sayings of which only 2,000 are related to legal matters; the rest deal
with developing good moral character. For Muslims, the Prophet
Muhammad  is described as being a mercy sent from God to
mankind.”

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3.7 ON THE SWORDS OF THE PROPHET 

INDEED the Prophet named his possessions, as well as his swords.

As for the names of his swords, they include:

 Al-Ma’thūr: it was of his first swords and named so because

he inherited it from his father, Sayyidina „Adbullah, prior to
the first divine revelation descending upon his blessed heart,
in Makkah.

 Dhul-Fiqār: it was one of the swords which the Prophet 

obtained on the day of Badr. On this very day, the sword of
„Ukāshah bin Mihsan al-Asdī44 broke so the Prophet  gave
him a log of wood which he shook, and it immediately turned
into a long strong white sword, which was firm in its center
[shadīd al-matn]. „Ukāshah went on using that same sword in
most of the Islamic conquests until he died.

 Al-Qadīb: it was a thin-bladed sword which, it was said,

resembled a rod. It was more a sword of companionship for
the traveller, but not used for battle. There is no indication in
any historical source that this sword was used, or unsheathed,
in any defensive or offensive role during the Prophet‟s life. It
stayed in the house of the Prophet Muhammad  and was
only used later by the Fatimid Caliphs.


  Hatf: was a sword which the Prophet  took as booty from
the Bani Qaynuqa. It is said that the Prophet Dāwūd  took
his sword, al-Battār, from Goliath [Jālūt] as booty when he
defeated him when he was less than 20 years of age. Allah,
the Highest, gave Dāwūd  the ability to work with iron, to
make armour and weapons, and he made for himself a sword.
It was thus that the Hatf sword came about, resembling the
Battār, but larger than it. Dāwūd  used this sword and it
was passed onto the tribe of Levites, who kept this weapon
until it fell into the hands of the Prophet Muhammad .45

‫لل ِّق‬ِ ِِ
َ ‫َوَه ْديه ل‬
AND GUIDANCE
TOWARD THE TRUTH
_________________

SOME scholars carried the word guidance here, upon the meaning of
the Qur‟ān and Sunnah. Their opinion is weighty as the Prophet 
communicated with the people firstly by means of the Qur‟ān, inviting
them to to Islam, which is apparent as many responded to his
invitation. It was only when his invitation was rejected, and
belligerently threatened, that he was allowed to respond with the sword
[bi-sayfihī]. Likewise, this was the method of his Successors
[khulafā‟uhū], his Companions and those who followed after them.

As for the repetition of the word „al-Haqq‟ in this verse, the intended
meaning of the second is as mentioned earlier: that which is in reality
true, meaning the antithesis of falsehood, that is if the meaning of al-

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 Ī Ā Ī

Haqq mentioned firstly is understood to refer to Allah .46 It could

also mean that the first carries the meaning of Allah, while the second
carries the meaning of the antithesis of falsehood. The author is thus
free from using the same word having the same meaning more than
once in less than 10 verses [ītā]. He used the same word but with
different meanings and this is referred as jinās al-tām in rhetoric.
Additionally, this poem is not the type of poetry where the end of the
first half of the poem must necessarily rhyme with the end of the
second half [al-mashtūr].

3.8 ON „AL-HAQQ‟ AND „AL-SIDQ‟

 Al-Haqq: A ruling [al-hukum] of which the reality is in

conformity with, the opposite of which is falsehood [al-bātil].
Haqq is derived from something which is firmly established
[thabata] and that which is firmly established [al-thābit] is in
fact the reality [al-wāqi‟].

 Al-Sidq: is when a ruling [al-hukum] is in conformity with

reality, meaning that one has a choice to follow the truth and
to be truthful, the opposite of which is lies [al-kadhib]. Some
scholars are however of the opinion that al-Haqq and al-êidq
carry one and the same meaning.

Dhūl-Nūn al-Misrī said 47 , “Truthfulness is the sword of Allah. It is not

applied to anything but that it cuts right through it.”

... ‫ْق لِ ِدي ِن احلَ ِّق‬

َ ‫شد اخلَل‬
َ ‫فَأ َْر‬
‫ِ َ ْي ِ ِه َوَه ْديِِه ِحلَ ِّق‬

ā
 VERSE 4

‫ص ِلِ ِه َو ِح ِِْه‬ ِِ ِ ِ ِ‫ُُمم ِد الْعاق‬

ْ ‫ َوآله َو‬... ‫ب ل ُر ْ ِل َرِّه‬
ْ َ َ
Muhammad the final Messenger of his Lord
His Family, Companions and Followers

‫ُُمَم ِد‬
MUHAMMAD
_________

MUHAMMAD  has the tanwin omitted so as to maintain the rhythm

of the poetic metre. It is permissible [yajūz] to grammatically analyse
[al-‟irab] the noble name [al-lafdh al-sharīf] from three angels:

 Al-Raf’u: in this case Muhammad is the subject [mubtada]

taking the place of the predicate [khabar], which has been
omitted. The predicate omitted is understood to be „he‟
[huwa]. In this case, the verse will be read as „He is
Muhammad‟ [Huwa Muhammadu]. This is the preferred way
from the angle of magnifying [ta‟dhīm] the Prophet . The
noble name [al-ism al-sharīf] is elevated to a pillar of strength,

 “
”
“
”

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 Ī Ā Ī

as it directs the one elevated to the highest of stations and the

pillar upon which the creation [al-khalq] itself relies.

 Al-Nasbu: in this case Muhammad is the object of the verb

[maf‟ūl] taking the place of the verb [fi‟l] which has been
omitted. The verb omitted is understood to be „I refer to‟
[a‟nī]. In this case the verse will be read as „I refer to
Muhammad‟ [a‟nī Muhammada]. Although this is permitted, it
is weaker than reading with al-raf‟u and will not gel with the
meter since the word „Muhammad‟ will now require a tanwīn
and an alif [‫ُممدا‬
‫] ًد‬, except if it is upon the style of those who
write the mansūb as they write al-raf‟u i.e. without the tanwīn
and alif [‫]دمحم‬.

 Al-Jarr: in this case Muhammad is the substitute [badl] for

something that preceded it. The word which Muhammad
stands as a substitute for is nabī as in „alā nabīyyi in verse two.

4.1 ON THE NAME „MUHAMMAD‟