papillon

Tahlil: Lā 'Ilāha 'Il-lal-lāhu

‘Ey Nūr-eh Chashmam (O the light of my eye)—may Allah enrobe you with light—The Chieftain of this Path, peace be upon him and his noble family, said in no uncertain terms:

"Lā 'Ilāha 'Il-lal-lāhu (No deity other than Allah) is a noble Kalimat, she has a place by Allah. She was gathered and beautified in the eyes of humans. Whosoever says her sincerely from the heart enters Al-Jannah (Paradise) and whosoever says her while lying, shall remain safe in his body and his belongings until he returns tomorrow to Allah Almighty Who will settle accounts with him."

كنز العمال الإصدار 2.01 - للمتقي الهندي
المجلد الأول >> الفصل الثالث في فضل الإيمان والإسلام وفيه فرعان: >> فضل الشهادتين من الإكمال
227 - لا إله إلا الله كلمة كريمة على الله ولها عند الله مكان جمعت وسولت (التسويل: تحسين الشيء وتزينه وتحبيبه إلى الإنسان النفسية أوتصوله - انتهى. مصححه) من قالها صدقا من قلبه دخل الجنة ومن قالها كاذبا حقنت دمه واحرزت ماله ولقي الله عز وجل غدا يحاسبه
(أبونعيم عن عياض الأشعري).

The Prophet Stated : "Gibril informed me that Allah Almighty states:"Lā 'Ilāha 'Il-lal-lāhu (No deity other than Allah) is My fortress, whosoever enters it is safe from My punishment"." (Reported from Ali ( ra)).

كنز العمال الإصدار 2.01 - للمتقي الهندي
المجلد الأول >> الكتاب الثاني من حرف الهمزة في الأذكار من قسم الأقوال وفيه ثمانية أبواب >> الباب الأول في الذكر وفضيلته
1769 - حدثني جبريل قال: يقول الله تعالى: لا إله إلا الله حصني فمن دخله أمن من عذابي.
(ابن عساكر عن علي).

"Lā ‘Ilāha ‘Il-lal-lāhu (No deity other than Allah) fills what is between the heaven and earth."

كنز العمال الإصدار 2.01 - للمتقي الهندي
المجلد الخامس عشر >> العشاريات من الإكمال
43585- سبحان الله نصف الميزان، والحمد لله تملأ الميزان ولا إله إلا الله تملأ ما بين السماء والأرض، والله أكبر نصف الإيمان، والصلاة نور، والزكاة برهان، والصبر ضياء، والقرآن حجة لك أو عليك، كل إنسان يغدو فمبتاع نفسه فمعتقها أو بايعها فموبقها.
(عبد الرزاق - عن أبي سلمة بن عبد؟؟الرحمن، مرسلا، م كتاب الطهارة).

"Lā 'Ilāha 'Il-lal-lāhu (No deity other than Allah) is to Allah Almighty a Large/Big/Noble and Supreme Kalimat, whosever says it sincerely has the right to Al-Jannah (Paradise); and whosoever says it insincerely will be protected but his journey is to the Fire." (Reported from Anas ( ra)).

كنز العمال الإصدار 2.01 - للمتقي الهندي
المجلد الأول >> الفصل الثالث في فضل الإيمان والإسلام وفيه فرعان: >> فضل الشهادتين من الإكمال
220 - لا إله إلا الله كلمة عظيمة كريمة على الله تعالى من قالها مخلصا استوجب الجنة ومن قال كاذبا عصم ماله ودمه وكان مسيره إلى النار
(ابن النجار عن دينار عن أنس).

"Lā 'Ilāha 'Il-lal-lāhu (No deity other than Allah) fills half the Mizan (Balance) and Alhamdu-Lillah fills the other half."

كنز العمال الإصدار 2.01 - للمتقي الهندي
المجلد الأول >> الفصل الثالث في فضل الإيمان والإسلام وفيه فرعان: >> فضل الشهادتين من الإكمال
228 - لا إله إلا الله نصف الميزان والحمد لله تملأه
(الديلمي عن شداد بن أوس

“Two Kalima (Words): One of them has no boundaries/limits/blockage other than the ‘Arsh (Divine Throne), and the other filling up the space between the heavens and the earth: Lā ‘Ilāha ‘Il-lal-lāh (No deity other than Allah), and Allahu Akbaru (Allah The Greatest)”

الجامع الصغير. الإصدار 3,22 - لجلال الدين السيوطي
المجلد الخامس >> [تتمة باب حرف الكاف]
6377- كلمتان، إحداهما ليس لها ناهية دون العرش، والأخرى تملأ ما بين السماء والأرض: "لا إله إلا الله"، و "الله أكبر"
التخريج (مفصلا): الطبراني في الكبير عن معاذ
تصحيح السيوطي: حسن

كنز العمال الإصدار 2.01 - للمتقي الهندي
المجلد الأول >> الكتاب الثاني من حرف الهمزة في الأذكار من قسم الأقوال وفيه ثمانية أبواب >> الباب الأول في الذكر وفضيلته
1798 - كلمتان: إحداهما ليس لها نهاية (في المنتخب ناهية) دون العرش، والأخرى تملأ ما بين السماء والأرض، لا إله إلا الله والله أكبر.
(طب عن معاذ).

Understand that Tahlil or Lā ‘Ilāha ‘Il-lal-lāhu (No deity other than Allah) has spatial attributes.

And She—Tahlil—does have such spatial properties so Azizam (My dearest) may roam around this space for:

1. Unconditionally viewing the rays of Divine Beauty of Tauhid (Divine Oneness)
2. Seeking the most excellent ‘Ilm (Divine Knowledge) extracted from Tahlil

Tahlil has knowledge that no human being can ever carry. Tahlil is not few Arabic words uttered, it has her own peculiar form of knowledge unmatched by anything else.

Note: Tahlil’s is gendered as female i.e. she. This female pronoun was assigned to Tahlil, and when some object is associated, juxtaposed linguistically, after the Divine Names and Attributes, nobility of that object is assured. In this case femininity is ennobled.

زيادة الجامع الصغير، والدرر المنتثرة، الإصدار 2.05 - للإمام السيوطي
كتاب "زيادة الجامع الصغير"، للسيوطي >> حرف الهمزة
843- أفضل العلم لا إله إلا الله وأفضل الدعاء الاستغفار.
(فر) عن ابن عمر.

Tahlil’s Inhabitants

Has my Māh Rūyam (My moon faced love) heard of:

There is no anxiety of desolation for the inhabitants of Lā ‘Ilāha ‘Il-lal-lāh (No deity other than Allah) in death, in grave or in resurrection. As if I (Muhammad) am watching over them while the blast goes off (The doom’s day blast) while shaking off the dust off their heads and saying: Al-Hanmdu Lil-lāhi (Perpetual Praise for Allah)—Al-Ladhi (That Which)—took away the sorrow from us [35:34].

الجامع الصغير. الإصدار 3,22 - لجلال الدين السيوطي
المجلد الخامس >> باب: حرف اللام
7620- ليس على أهل "لا إله إلا الله" وحشة في الموت، ولا في القبور، ولا في النشور. كأني أنظر إليهم عند الصيحة ينفضون رؤوسهم من التراب يقولون: "الحمد لله الذي أذهب عنا الحزن"
التخريج (مفصلا): الطبراني في الكبير عن ابن عمر
تصحيح السيوطي: ضعيف

Or Allah saying:

Allah’s way of shielding (on the Day of Judgment): Bring the inhabitants of Lā ‘Ilāha ‘Il-lal-lāh (No deity other than Allah) closer to the shade of My ‘Arsh (Divine Throne), for I love them

تمهيد الفرش في الخصال الموجبة لظل العرش السيوطي
وقال الديلمي: أنا محمد بن طاهر بن ممان ثنا أبو محمد بن ماهك أنا ابن تركان أنا عبد الله بن أحمد بن محمد الزعفراني ثنا محمد بن عبد الوهاب بن موسى بن أبي قرصافة ثنا آدم بن أبي إياس ثنا حماد بن سلمة عن عبد العزيز بن صهيب عن أنس قال: قال رسول الله صلى الله عليه وسلم: يوق الله - عز وجل - : قربوا أهل لا إله إلا الله، من ظل عرشي، فإني أحبهم.

Or Imam Ali saying:

The most eloquent of people, most knowledgeable of Allah are the possessors of the most intense love and aggrandizement for the inhabitants of ‘Ilāha ‘Il-lal-lāh (No deity other than Allah)

كنز العمال الإصدار 2.01 - للمتقي الهندي
المجلد الأول >> كتاب الإيمان والإسلام من قسم الأفعال وفيه أربعة أبواب >> فضائل الإيمان متفرقة
1434 - (ومن مسند علي رضي الله عنه) عن علي قال: أفصح الناس وأعلمهم بالله عز وجل أشد الناس حبا وتعظيما لحرمة أهل لا إله إلا الله.
(حل).

Note: ‘Ahl was translated into inhabitants as the ‘Ahlil Bayt or ‘Ahlil Qarya. It can also be translated into the followers or believers as in Ahlil Kitab (People of the book). However I thought with regards to the earlier mention of the spatial attributes of Tahlil, the 'inhabitants' is more fitting and there is no grammatical objection against this translation whatsoever.

Serialization of Tahlil

Naghmeh Sarāy-eh Bāgh-eh Tauhid (The love song singer of Tauhid’s garden) peace be upon him sang:

"First object Allah wrote in script form within the primordial Kitab (Book) (was): Indeed I am Allah, no deity other than I, My Mercy precedes My Wrath, and Paradise for he who acknowledges Lā ‘Ilāha ‘Il-lal-lāhu (No deity other than Allah) and Muhammad is Hu’s (ITs, His) slave and messenger."

كنز العمال الإصدار 2.01 - للمتقي الهندي
المجلد الأول >> الفصل الثالث في فضل الإيمان والإسلام وفيه فرعان: >> فضل الشهادتين من الإكمال
156 - أول شيء خطه الله في الكتاب الأول إني أنا الله لا إله إلا أنا سبقت رحمتي غضبي فمن شهد أن لا إله إلا الله وأن محمدا عبده ورسوله فله الجنة
(الديلمي عن ابن عباس).

Apparently prior to any creation, the Satr (Serialization) of Tauhid (Divine Oneness) was ordained into the Harf (Alphabetic) form of Tahlil! This Satr (Serialization) is the very foundation of all else that was created in heavens and earth.

Had this Satr (Serialization) not taken place we could not have been cognizant of Tauhid (Divine Oneness) or we could not have had any verbiage e.g. Tahlil to discuss/convey Divine Oneness amongst the people

Shahin-eh ‘Arsh-eh Ilāhi (The Hawk of the Divine Throne), peace be upon him, beheld eyeless:

"Indeed for Allah there is a Lauh (Divine Tablet) made from green jewels, placed underneath the ‘Arsh (Divine Throne) within it written: Indeed I am Allah no deity other than I The Most Merciful created three hundred and some Khulq (Pure Behaviors) and he who brought/came with one such good Khulq (Behavior) along with the acknowledgement Lā ‘Ilāha ‘Il-lal-lāhu (No deity other than Allah) entered the Paradise."

Note: Zabarjad or green jewel should be read as exotic or rare material not found anywhere in the universe.Green might refer to the botanic nature of the rare material. Remember that when the slave recites the Tahlil trees sprout in Paradise, so this tablet is a special botanical tablet made from rare material. And again remember our plants are made from Carbon, Oxygen, Hydrogen and Light!

كنز العمال الإصدار 2.01 - للمتقي الهندي
المجلد الأول >> الفصل الثاني في المجاز والشعب
80 - إن لله عز وجل لوحا من زبرجد أخضر جعله تحت العرش كتب فيه أني أنا الله لا إله إلا أنا
أرحم الراحمين خلقت بضعة عشر وثلثمائة خلق من جاء بخلق منها مع شهادة أن لا إله إلا الله دخل الجنة
(طس وأبوالشيخ في العظمة عن أنس) وضعف.

“To Hu (IT) ascends/climbs all good words” [10:35]: From Allah descends (Nazal) all in Satr (Serialized) form, and the other way around, all words ascend or climb up to Allah. In other words the communications between the two realms is asymmetric, one way from Allah to us and the other way from us to Allah.

يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُه

Note: For deeds the word Sa’d is replaced with Raf’ which again means going upwards but it can commix with the noble attribute i.e. a deed that is raised both in status and in voyage towards Allah. Clear distinction and different nomenclature makes us careful how to read the Qur’an or listen to the prophetic narrations.

Isfahani (Mufradāt)
Sa’d (Ascend, Ascension) is when something rises upwards from its original place. Often the term is used with regards to harsh hardship.

Shafe’i
Sa’d (Ascend, Ascension) refers to dust-like floating upwards.

Note: Perhaps Sa’d with regards to the Tahlil means, these words were impossible to rise upwards to Allah, yet Allah raised them with ease, so they could ascend from our mouths and hearts towards Allah with no difficulty: A slave did not say Lā ‘Ilāha ‘Il-lal-lāhu (No deity other than Allah), sincerely, except she (Tahlil) ascends and no veil can deflect it, said the Prophet.

Razi
Each word is carried upwards by an angel except for Tahlil, she glides upwards to Allah by herself.

What we learn from this carefully worded nomenclature is that there is a Process: complex stages, objects, circumstances, experiences, knowledge(s), mechanisms and entanglements are in place to make sure the worlds ‘continue’ being and ‘continue’ communicating.

Things did not happen in the vacuum, and we are not cognizant of Allah above and beyond the processes of this world and the other world.

The original Arab of the Prophet’s time was cognizant and sensitive to the language and was able to ‘feel’ the Harf (Alphabetized Divine Word), yet today we are fully numb towards the prophetic language and expressions.

كنز العمال الإصدار 2.01 - للمتقي الهندي
المجلد الثاني >> الإكمال أدعية الهم والكرب والحزن من الفصل الخامس >> الفرع الأول
3438- من قال لا إله إلا الله، قبل كل شيء، ولا إله إلا الله بعد كل شيء ولا إله إلا الله يبقى، ويفنى كل شيء، عوفي من الهم والحزن.
(طب عن ابن عباس).

"Whosoever states : "Lā 'Ilāha 'Il-lal-lāhu (No deity other than Allah) before everything/all, and after everything/all, and Lā 'Ilāha 'Il-lal-lāhu (No deity other than Allah) everlasts while all else perishes", will be cured of sorrow and sadness." (Reported ibn Abbas in the Chapter on Prophetic Medicine)."

"Lā 'Ilāha 'Il-lal-lāhu (No deity other than Allah) is a noble Kalimat, she has a place by Allah. She was gathered and beautified in the eyes of humans. Whosoever says her sincerely from the heart enters Al-Jannah (Paradise) and whosoever says her while lying, shall remain safe in his body and his belongings until he returns tomorrow to Allah Almighty Who will settle accounts with him."

كنز العمال الإصدار 2.01 - للمتقي الهندي
المجلد الأول >> الفصل الثالث في فضل الإيمان والإسلام وفيه فرعان: >> فضل الشهادتين من الإكمال
227 - لا إله إلا الله كلمة كريمة على الله ولها عند الله مكان جمعت وسولت (التسويل: تحسين الشيء وتزينه وتحبيبه إلى الإنسان النفسية أوتصوله - انتهى. مصححه) من قالها صدقا من قلبه دخل الجنة ومن قالها كاذبا حقنت دمه واحرزت ماله ولقي الله عز وجل غدا يحاسبه
(أبونعيم عن عياض الأشعري).

The Voyage

Nāzaninam (O my elegant caressing beloved), your Wujud (Being) objectifies, perpetually, for the sake of Suluk (Voyage) and your Suluk (Voyage) transitions, ceaselessly, through your Wujud (Being). You might as well say: Wujud (Being) and the Suluk (Voyage) are one and the same—obverse faces of the same coin.

The first half of your Wujud (Being), the beginning of your Suluk (Voyage), is the ‘escape’:

Escape towards Allah [51:50]

فَفِرُّوا إِلَى اللَّهِ

And the second half of your Wujud (Being), the approaching terminal for your Suluk (Voyage), is the arrival to meet your true Beloved namely Allah, arrival terminal for forsaking all other love:

Say: ‘Allah’, then forsake them [6:91]

قُلِ اللّهُ ثُمَّ ذَرْهُمْ

Azizam (My dearest) might ask: The escape from what? And the answer: Escape from all, especially from your own Nafs (Self), the pollution of Wujud (Being-ness), towards Azizat (Your Dearest Beloved) i.e. Allah—The Subbuh (Cleansed from all imperfections/faults) and The Quddus (Sanctified from all else that exists, good or evil).

“There is no stalling, throttling or stopping to Allah, if it was otherwise there would have been nothing voyaging through the stages of the Wujud (Being)”
Source: Irfanul Haqq, by Mirza Hassan Safi Ali Shah

You are to perpetually voyage! And that is so since there is no stalling or throttling for Allah.: All things (are) in perpetual returning towards Us, [21:93].

كُلٌّ إِلَيْنَا رَاجِعُونَ

Note: The template Fā’il was used to render the act of returning, and this template indicates the effective doer/agent that acts a verb i.e. we are, and by no choice of our own, in continual active returning towards Allah. It is our nature and indeed the nature of all things to return to Allah, without a single failure. The said verse has no verb, indicating the perpetuity or being within the ceaseless state of returning to Allah.

The Destination: Al-Rafiq Al-'A’lā

And Del Nawāzam (My comforting beloved) might ask: Where does the voyage end? The Prophet has already answered this for the unborn: You shall be with whom you love! Yes my dearest, your journey’s end is the abode made from the people and things you loved!

زيادة الجامع الصغير، والدرر المنتثرة، الإصدار 2.05 - للإمام السيوطي
كتاب "زيادة الجامع الصغير"، للسيوطي >> حرف الهمزة
1064- أنت مع من أحببت.
(ق) عن أنس (حم د حب) عن أبي ذر.

This voyage ends with the beloveds, whether Allah or other than Allah, and the choice of the destination is yours.

Bukhari
‘Aisha said: I used to hear Prophet saying: A prophet would not die until he chooses between this world and the hereafter, and I heard the prophet reading [4:69] at the time of his death:

4:69 All who obey Allah and the apostle are in the company of those on whom is the Grace of Allah, of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the Righteous (who do good): Ah! what a beautiful Rafiq (Fellowship).

Rafiq: Friends and fellows, close to Ar-Rahman, The Lofty The Glorious.

When the death became present to the Prophet, he complained and ‘Aisha attended to him, he passed out, then he came to, his eyes fixated to the ceiling: My Lord (place me) within the Rafiqal ‘A’lā (The Lofty Fellowship).

صحيح البخاري، الإصدار 2.03 - للإمام البخاري
الجزء الثالث >> 67 - كتاب المغازي >> 78 - باب: مرض النبي صلى الله عليه وسلم ووفاته.

4171 / 4173 - حدثني محمد بن بشار: حدثنا غندر: حدثني شعبة، عن سعد، عن عروة، عن عائشة قالت:
كنت أسمع أنه: لا يموت نبي حتى يخير بين الدنيا والآخرة، فسمعت النبي صلى الله عليه وسلم يقول في مرضه الذي مات فيه، وأخذته بحة، يقول: ({مع الذين أنعم الله عليهم }). الآية، فظننت أنه خير.
[ش أخرجه مسلم في فضائل الصحابة، باب: في فضل عائشة رضي الله عنها، رقم: 2444.
(يخير بين الدنيا والآخرة) يخير بين أن يؤجل في الحياة حتى يرى ما يفتح على أمته وما يكون لها من شأن في الدنيا، أو يعجل له الموت قبل ذلك. (بحة) شيء يعترض في مجاري التنفس فيتغير به الصوت ويغلظ. (الآية) /النساء: 69/. وتتمتها: {من النبيين والصديقين والشهداء والصالحين وحسن أولئك رفيقا..} أي رفقاء في الجنة في جوار الرحمن جل وعلا].
(4172) - حدثنا مسلم: حدثنا شعبة، عن سعد، عن عروة، عن عائشة قالت:
لما مرض النبي صلى الله عليه وسلم المرض الذي مات فيه، جعل يقول: (في الرفيق الأعلى).
[ش (في الرفيق الأعلى) الرفيق اسم جنس يشمل الواحد والجماعة، أي
ألحقني وأدخلني في جملة الرفقاء الذين خصصتهم بالمكانة الرفيعة في أعلى الجنان، وهم المذكورون في آية النساء السابقة].
(4173) - حدثنا أبو اليمان: أخبرنا شعيب، عن الزهري: أخبرني عروة ابن الزبير: أن عائشة قالت:
كان رسول الله صلى الله عليه وسلم وهو صحيح يقول: (إنه لم يقبض نبي قط حتى يرى مقعده في الجنة، ثم يحيا، أو يخير). فلما اشتكى وحضره القبض، ورأسه على فخذ عائشة غشي عليه، فلما أفاق شخص بصره نحو سقف البيت ثم قال: (اللهم في الرفيق الأعلى). فقلت: إذا لا يجاورنا، فعرفت أنه حديثه الذي كان يحدثنا وهو صحيح.
[4176، 4194، 4310، 5350، 5988، 6144، وانظر: 850]
[ش (يقبض) يموت. (يحيا) يسلم عليه سلام الوداع أو يملك إليه أمره. (شخص) ارتفع، أو فتح عينيه. (لا يجاورنا) لا يبقى حيا في جوارنا، وفي رواية (لا يختارنا) أي لا يختار البقاء في الدنيا. (فعرفت أنه حديثه. .) أي عرفت من قوله أنه يخير، كما كان يحدث عن تخيير الأنبياء عليهم السلام].

Prophet said: O my Lord forgive me, be merciful to me and let me reach to the Rafiq (Friend, Fellowship).

Al-Rafiqal ‘A’lā (The Lofty Friend) refers to the prophets in the loftiest ranks of the heaven, and the term Rafiq is singular, could refer to plural though single.

Some said: Al-Rafiqal ‘A’lā (The Lofty Friend) is Allah, the friend of the slaves and Rafiq here is based upon the template Fa’il as in doer according to Al-Azhari.

صحيح مسلم بشرح النووي، الإصدار 2.01 - للإمام محي الدين بن شرف النووي.
الجزء الخامس عشر >> كتاب فضائل الصحابة -رضي الله عنهم- >> -69- باب في فضل عائشة رضي اللهُ تعالى عنها
قوله -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: (اللَّهُمَّ اغْفِرْ لِي وَارْحَمْنِي، وَأَلْحِقْنِي بِالرَّفِيقِ).
وفي رواية: (الرَّفِيقِ الأَعْلَىَ)، الصحيح الذي عليه الجمهور أن المراد بالرفيق الأعلى: الأنبياء الساكنون أعلى عليين، ولفظة رفيق تطلق على الواحد والجمع، قال الله تعالى: {وَحَسُنَ أُولَئِكَ رَفِيقاً}.
وقيل: هو الله تعالى، يقال الله رفيق بعباده من الرفق والرأفة فهو فعيل بمعنى فاعل، وأنكر الأزهري هذا القول.
وقيل: أراد مرتفق الجنة. (ج/ص: 15/209)

Nawawi
The souls of the prophets, after leaving the bodies, are within the Rafiqal ‘A’lā (The Lofty Friend) and that is far more noble than the bodies.

Note: Al-Rafiqal ‘A’lā (The Lofty Friend) is prehended with the subjective-form, the feeling that has spatial attributes, and that is why the word Fi (Within) is used.

فيض القدير، شرح الجامع الصغير، الإصدار 2.15 - للإمامِ المناوي
الجزء الخامس >> [ص 403] حرف الميم
لأن أرواح الأنبياء بعد مفارقة البدن في الرفيق الأعلى ولها إشراف على البدن

Declaration of Tahlil clearly states: The end of my voyage is my beloved, none other than Allah. And the one who refuses to declare Tahlil states beyond any doubts that the destination of his/her journey is a beloved as well, but other than Allah.

So Azizam (My dearest) do announce the Tahlil upon your tongue, but make sure prior to that your heart announced it deep within, wordlessly to Azizat (Your dearest) Allah, Allah's friends and loved ones.

Voyage’s Preparations

You, Chihre-yeh Del Goshāyam (Refreshing pleasant face), could not and would not commence the Tahlil’s voyage unless and until you have gone through all stages of Iman (Faith), as Mahbūb-eh Mān (Our beloved Prophet) said:

“The Iman (Faith) has seventy something gates; the lowest gate is to remove harm from the passageways, and the loftiest Lā ‘Ilāha ‘Il-lal-lāhu (No deity other than Allah).”

زيادة الجامع الصغير، والدرر المنتثرة، الإصدار 2.05 - للإمام السيوطي
كتاب "زيادة الجامع الصغير"، للسيوطي >> حرف الهمزة >> فصل: المحلى بأل من حرف الهمزة
1961- الإيمان بضع وسبعون بابا فأدناها إماطة الأذى عن الطريق وأرفعها قول لا إله إلا الله.
(ت) عن أبي هريرة.

The Chieftain of all lovers, Muhammad peace be upon him, did not appear upon this earth for growing beards or wearing headscarves! He brought a Shariat (Prophetic Way) that upon its imitation one can find the beginning, the commencement of the Tahlil’s voyage.

Some may commence the Tahlil’s voyage vis-à-vis simple acts of charity e.g. cleaning a road, and some may find the starting point via worships and Dhikr (Remembrance) and some may find it through ‘Ilm (Divine Knowledge).

It is upon a single loving passionate heart of a single Prophet that the Tahlil’s voyage is commenced:

Al-Suhaili
The last of the Prophet’s words where: O My Lord Al-Rafiqal ‘A’lā (The Lofty Friend) and this was extracted from [4:69], and the term Rafiq (Friend) was used in singular form as opposed to the expected plural, since the inhabitants of the Paradise enter it upon a single believing heart. For that reason this was the last word of the Prophet, guaranteeing the very core meaning of the Tauhid (Divine Oneness) that is required to be the last of the believers’ words. ‘Along side those Allah blessed’ [4:69] are the companions of the Sirātal Mustaqim [1:5], and they are the inhabitants of Lā ‘Ilāha ‘Il-lal-lāhu (No deity other than Allah).

السهيلي
الروض الأنف
آخر كلمة تكلم بها عليه السلام
فصل: وذكر أن آخر كلمة تكلم بها عليه السلام: اللهم الرفيق الأعلى، وهذا منتزع من قوله تبارك وتعالى: "فأولئك مع الذين أنْعَمُ اللّه عليهم من النَّبِّيينَ والصِّدِّيقين" إلى قوله سبحانه: "وحَسُن أولئك رَفِيقاً" النساء فهذا هو الرفيق الأعلى، ولم يقل: الرفقاء، لما قدمناه في هذا الكتاب مما حسن ذلك، مع أن أهل الجنة يدخلونها على قلب رجل واحد، فهذه آخر كلمة تكلم بها عليه السلام، وهي تتضمن معنى التوحيد الذي يجب أن يكون آخر كلام المؤمن، لأنه قال: "مع الذين أنعم اللّه عليهم" وهم أصحاب الصراط المستقيم، وهم أهل لا إله إلا الله، قال الله تعالى: "اهْدِنا الصِّراط المستقيم صِراطَ الذين أنعمت عليهم" ثم بين في الآية المتقدمة من الذين أنعم الله عليهم فذكرهم، وهم الرفيق الأعلى الذي ذكرهم رسول الله صلى الله عليه وسلم حين خبر فاختار، وبعض الرواة يقول عن عائشة في هذا الحديث: فأشار بأصبعه، وقال: في الرفيق، وفي رواية أخرى أنه قال: اللهم الرفيق، وأشار بالسبابة، يريد: التوحيد، فقد دخل بهذه الإشارة في عموم قوله عليه السلام: من كان آخر كلامه لا إله إلا الله دخل الجنة، ولا شك أنه عليه السلام في أعلى درجات الجنة، ولو لم يشر، ولكن ذكرنا هذا لئلا يقول القائل: لم لم يكن آخر كلامه: لا إله إلا الله، وأول كلمة تكلم بها رسول الله وهو مسترضع عند حليمة أن قال: الله أكبر، رأيت ذلك في بعض كتب الواقدي.

The Vessel

And Allah rendered the voyage of the Noah: And we carried him ‘Alā (Upon) corporeal planks of wood and nails [54:13].

وَحَمَلْنَاهُ عَلَى ذَاتِ أَلْوَاحٍ وَدُسُرٍ

And again renders the journey of the believers: Those (in your presence) are (voyaging) ‘Alā (Upon) guidance from their Lord [2:5].

أُوْلَـئِكَ عَلَى هُدًى مِّن رَّبِّهِم

Finally, Allah renders the Khulq (Behavior) of the Prophet based on the Divine Attribute Azim (Grandiose): Indeed you are, for sure, ‘Alā (Upon) a Azim (Grandiose) Khulq (Behavior) [68:4].

وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ

In the above verses and the Hadith below, it is obvious that there is a sense of voyaging supported by the language ‘Alā (Upon), voyage upon some vessel. Tahlil is prehended and the subjective-form, the feeling for the prehension is that of voyaging!

"Indeed for Allah there is a Lauh (Divine Tablet) made from green jewels, placed underneath the ‘Arsh (Divine Throne) within it wirtten: Indeed I am Allah no deity other than I, The Most Merciful, created three hundred and some Khulq (Pure Behaviors) and he who brought/came with one such good Khulq (Behavior) along with the acknowledgement Lā ‘Ilāha ‘Il-lal-lāhu (No deity other than Allah) entered the Paradise."

Note: Zabarjad or green jewel should be read as exotic or rare material not found anywhere in the universe.Green might refer to the botanic nature of the rare material. Remember that when the slave recites the Tahlil trees sprout in Paradise, so this tablet is a special botanical tablet made from rare material. And again remember our plants are made from Carbon, Oxygen, Hydrogen and Light!

كنز العمال الإصدار 2.01 - للمتقي الهندي
المجلد الأول >> الفصل الثاني في المجاز والشعب
80 - إن لله عز وجل لوحا من زبرجد أخضر جعله تحت العرش كتب فيه أني أنا الله لا إله إلا أنا
أرحم الراحمين خلقت بضعة عشر وثلثمائة خلق من جاء بخلق منها مع شهادة أن لا إله إلا الله دخل الجنة
(طس وأبوالشيخ في العظمة عن أنس) وضعف.

And that being true, the voyage is transported Alā (Upon) the vessel of Khulq (Behavior). That is why to correct one’s behavior with people, and with one’s own Self is essential to the success and commencement of Tahlil’s voyage.

Torn Veils

Diving deep within the sea of Tauhid (Divine Oneness) our Prophet snatched the secret pearl:

“The slave did not say Lā ‘Ilāha ‘Il-lal-lāhu (No deity other than Allah), sincerely, except she/Tahlil was raised without any veils deflecting her, and when she arrived in presence of Allah, Allah looked at her speaker and it is only fair for Allah not to look at a Muwahhid (Professor or Tauhid) except being merciful to him/her.”

Tahlil is the only Harf (Alphabetized Divine Word) that no veil can resist her, she tears up all veils and reaches to Allah’s Presence, unconditionally, and causes a glance from Allah upon the speaker.

And she does so tearing up all veils, due to her boundless beauty, for her beauty is beyond any veil to conceal.

And if there were any veils to that effect, it would have been your own Self:

كنز العمال الإصدار 2.01 - للمتقي الهندي
المجلد الأول >> الفصل الثالث في فضل الإيمان والإسلام وفيه فرعان: >> فضل الشهادتين من الإكمال
181 - ماقال عبد لا إله إلا الله مخلصا إلا صعدت لا يردها حجاب وإذا وصلت إلى الله تعالى نظر الله إلى قائلها وحق على الله أن لا ينظر إلى موحد إلا رحمه
(الخطيب عن أبي هريرة).

“Kathra (Multitude) is the veil for Tauhid (Divine Oneness); you are a veil!”
Source: Irfanul Haqq, by Mirza Hassan Safi Ali Shah

Divine Oneness is most beautiful and it is veiled by none other than your own Self. As for anything that is rare and beautiful there is a veil, a burden, to uncover to see the beauty, your Self is the veil, the burden.

Hafiz
Hafiz! You are the only veil for the Path then get out of the way
How fortunate the one stepping upon the path without any veils

Razi
When the Sun dims; the stars loose their luster [81:1-2]: Indeed in the Day of Judgment the light of sun and moon dissolve/disappear within the Nur (Divine Light) of the Kalima (Divine Word) Lā ‘Ilāha ‘Il-lal-lāhu (No deity other than Allah); for these worldly lights are false and unreal while the Nur (Divine Light) of Tahlil is the true essence of light; and the false disappears when the true reality appears.

‘Ey ‘Ishqam (My love) be a setting sun and cease the desire to be a rising star!

كنز العمال الإصدار 2.01 - للمتقي الهندي
المجلد الثاني >> الفصل الرابع في إجابة الدعاء باعتبار الذوات والأوقات المخصوصات: الذوات
3318- كل شيء بينه وبين الله حجاب، إلا شهادة أن لا إله إلا الله ودعوة الوالد لولده.
(ابن النجار عن أنس).

Fatigue

Even the Prophet, peace be upon him, found the voyage causing him spiritual fatigue:

“It is the case that my heart is covered up, and indeed I seek Allah’s forgiveness, each day for hundred times”

Note: The things that covered up his heart are the desires, negligence, from affairs of this world or his personal humanity. Hundred does not necessarily mean the exact number 70+30, it means many times.

صحيح مسلم. الإصدار 2.07 - للإمام مسلم
الجزء الرابع. >> 48 - كتاب الذكر والدعاء والتوبة والاستغفار >> 12 - باب استحباب الاستغفار والاستكثار منه
41 - (2702) حدثنا يحيى بن يحيى وقتيبة بن سعيد وأبو الربيع العتكي. جميعا عن حماد. قال يحيى: أخبرنا حماد بن زيد عن ثابت، عن أبي بردة، عن الأغر المزني، وكانت له صحبة؛
أن رسول الله صلى الله عليه وسلم قال "إنه ليغان على قلبي. وإني لأستغفر الله، في اليوم، مائة مرة".
[ش (ليغان) قال أهل اللغة: الغين والغيم بمعنى واحد. والمراد، هنا، ما يتغشى القلب. قال القاضي: قيل المراد الفترات والغفلات عن الذكر الذي شأنه الدوام عليه. فإذا افتر عنه أو غفل، عد ذلك ذنبا، واستغفر منه].

Razi
There are issues surrounding this Hadith (Prophetic Narration):

1.    Covering refers to impacts of his personal humanity upon his heart e.g. negligence or desires, and the covering would scare the Prophet and he would find asylum while seeking forgiveness
2.    Indeed the Prophet was in perpetual upward rapid glide towards Allah, and when he was lifted from a lower elevation to a higher one, he belittled his previous position of servitude for Allah and consequently sought forgiveness for being in previous lower level.
3.    When some effulgent glory from the realm of Unseen appeared to the Prophet, he was totally pleasured with jubilee for such uncovering of the Divine Secrets, thus found himself distracted by personal happiness, and not engrossed in servitude of Allah, hence the seeking the forgiveness.
4.    Whatsoever was made known to the Prophet from the realm of unseen was proportional to his strength, endurance and capacity. He knew all too well that his strength and capacity were miniscule in comparison to the Divine Glory, therefore constantly sought forgiveness of Allah for relying upon his intellect to dig up the truths of the Divine Secrets presented to him.

The Prophet was talking about the advent of the Dajjāl (False Messiah), when he was asked about what to stock pile for that conflict, when he mentioned the food of some believers that time will be Tahlil, Tasbih and Takir (Allahu Akbbaru: Aggrandizement for Allah)!

The fatigue of Tahlil’s voyage is removed by Istighfar (Seeking Allah’s Forgiveness) and the nutrients necessary to nourish the voyager are Tahlil’s word herself, Tasbih and Takbir.

مجمع الزوائد ومنبع الفوائد الحافظ الهيثمي
باب فيما بين يدي الدجال من الجهد
عن عائشة أن رسول الله صلى الله عليه وسلم ذكر جهدا يكون بين يدي الدجال فقالوا أي المال خير يومئذ قال غلام شديد يسقي أهله الماء وأما الطعام فليس قالوا فما طعام المؤمنين يومئذ قال التسبيح والتكبير والتهليل قالت عائشة فأين العرب يومئذ قال العرب يومئذ قليل. رواه أحمد وأبو يعلى ورجاله رجال الصحيح. وتأتي أحاديث فيما بين يديه من الجهد طوال.

‘Ey Shādi-eh Rūham (O the happiness for my spirit) be not like the prisoner in solitary confinement, that what you consume of provisions in this life is no more than urine and few roaches and centipedes! Eat from the Divine Dhikr (Remembrance) and seek only from the treasures of your Divine Beloved, and seek nothing from no one.

Her Many Names

These are Tahlil’s many names from the Qur’an, according to Razi:

Tauhid (Divine Oneness)

Ikhlās (Purity)
Since Surah (Chapter) 112 is called Ikhlas due to the fact that only attributes of Allah are discussed within the chapter and nothing else.

Ihsan (Beauty, Goodness)
‘Is there any reward for Ihsan other than Ihsan? And Ihsan here means Tauhid (Divine Oneness). In [16:90]: Allah commands you to do Ihsan and Adl (Justice) again both terms Ihsan and Adl refer to Tauhid, for Justice here means to object against all that is other than Allah.

Da’watul Haqq (Absolute Call)
[13:14]: For Hu is the Haqq(true) invocation.

‘Adl (Justice)
[16:90]: Allah commands you to do Ihsan and Adl (Justice).

Tayyibu Min Al-Qaul (The Goodly Words)
[22:24] For they have been guided (in this life) to the purest of speeches; And that purest speech is Tahlil.

Kalimat Tayyiba (The cleansed/cleansing Word)
[14:24] Seest thou not how Allah sets forth a parable? - A goodly word like a goodly tree. Cleansed mean it is acceptable to Allah and Cleansing refers to purifying the speaker.

Kalimat Thābita (The Moveless Change-less Word)
[14:27] Allah will establish in strength those who believe, with the word that stands firm, in this world and in the Hereafter;

Kalimat Taqwa (The Pious Word)
[48:26] and made them stick close to the command of Taqwa(self-restraint, piety).

كنز العمال الإصدار 2.01 - للمتقي الهندي
المجلد الثاني >> سورة الفتح
4604- عن علي في قوله: {وألزمهم كلمة التقوى} قال: لا إله إلا الله، والله أكبر.
(ابن جرير وأبو الحسين بن بشران في فوائده)

Kalimat Baqiya (The Everlasting Word)
[43:28] And he left it as a Word to endure among those who came after him, that they may turn back (to Allah).

كنز العمال الإصدار 2.01 - للمتقي الهندي
المجلد السابع >> {الإكمال}
19042- من توضأ مثل وضوئي هذا ثم قام فصلى صلاة الظهر غفر له ما كان بينها وبين صلاة الصبح، ثم صلى العصر غفر له ما كان بينها وبين صلاة الظهر، ثم صلى المغرب غفر له ما كان بينها وبين صلاة العصر ثم صلى العشاء غفر له ما بينها وبين صلاة المغرب، ثم لعله أن يبيت يتمرغ ليلته، ثم إن قام فتوضأ فصلى الصبح غفر له ما كان بينها وبين صلاة العشاء وهن الحسنات يذهبن السيئات، قالوا: هذه الحسنات، فما الباقيات الصالحات؟ قال: هن لا إله إلا الله وسبحان الله والحمد لله والله أكبر ولا حول ولا قوة إلا بالله.
(حم ع هب عن عثمان) (أورده الهيثمي في مجمع الزوائد (1/297) وقال رواه أحمد وأبو يعلى والبزار ورجاله رجال الصحيح غير الحارث بن عبد الله مولى عثمان بن عفان وهو ثقة. ص).

Kalimatu Allh Al-‘Ulyā (The Lofty Word of Allah)
[9:40] and humbled to the depths the word of the Unbelievers. But the word of Allah is exalted to the heights.

Kalimat Sawā’ (The Universal Word)
[3:64] Say: "O People of the Book! Come to common terms as between us and you: That we worship none but Allah.

Kalimat Najāt (The Savior)
[4:48] Allah forgiveth not that partners should be set up with Hu (IT, Him); but Hu forgiveth anything else,

Kalimat ‘Ahd (The Covenant)
[19:87] None shall have the power of intercession, but such a one as has received permission (or covenant) from ((Allah)) Most Gracious.

Kalimat ‘Istiqāma (Unwavering Upright Word)
[41:30] In the case of those who say, "Our Lord is Allah. and, further, stand straight and steadfast,

Maqālidu Al-Samawāti Wal Ardh (Keys to the Heavens and Earth)
[39:63] To Hu (IT, Him) belong the keys of the heavens and the earth: and those who reject the Signs of Allah, it is they who will be in loss.

Al-Qaulis Al-Sadid (The Barrier Verbiage)
The exegetes believe that Tahlil is a barrier that prevents all evil and doubt to enter the hearts of her speakers.

Birr (Devote)
[2:177] It is not righteousness that ye turn your faces Towards east or West; but it is righteousness to believe in Allah

Ad-Dinul Khālis (Purified Way/Religion)
[39:3] Is it not to Allah that pure way/religion is due?

Al-Sirātul Al-Mustaqim (The Straight Path)
[1:5] Guide us to the straight path

Kalimatul Haqq (The Word of Truth)
[43:86] And those whom they invoke besides Allah have no power of intercession; only he who bears witness to the Haqq (Truth)

كنز العمال الإصدار 2.01 - للمتقي الهندي
المجلد الثاني >> سورة الرعد
4447- عن علي في قوله تعالى: {له دعوة الحق} قال: التوحيد لا إله إلا الله.
(ابن جرير وأبو الشيخ).

Al-‘Urwatu Al-Wuthqā (Trustworthy Reliable Hand-Hold)
[2:256] whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold

Kalimat Sidq (Veracity)
[39:33] And he who brings the Sidq (Veracity, Truth)

Her Character

Tahlil has characteristics, transcending all else, and as Razi mentions below, her character is as unique as herself:

Tahlil is the most benevolent of Allah's Dhikr (Remembrance), the Wali (Friend of Allah) in times of hardships calls her like SOS, and the disbeliever or even the enemy of Allah also call her like SOS to get Allah’s attention:

[10:90] We took the Children of Israel across the sea: Pharaoh and his hosts followed them in insolence and spite. At length, when overwhelmed with the flood, he said: "I believe that there is no god except Hu (IT, He) Whom the Children of Israel believe in: I am of those who submit (to Allah in Islam)."

[21:87] And remember Zun-nun, when he departed in wrath: He imagined that We had no power over him! But he cried through the depths of darkness, "There is no god but thou: glory to thee: I was indeed wrong!"

Allah has commanded you with many forms of obeisance and worship e.g. daily prayers, fasting, Hajj, charities and so on, however there is one Dhikr (Remembrance) that Allah does do as you do:

[3:18] There is no god but He: That is the witness of Allah, Hu’s angels, and those endued with knowledge, standing firm on justice. There is no god but Hu, the Exalted in Power, the Wise.

Each word is carried upwards by an angel except for Tahlil, she glides upwards to Allah by herself (or Allah raises her without any other agent): [35:10] Towards Hu glides Kalima (Word) Tayyib (Pure, Tahlil).

When the Sun dims; the stars loose their luster [81:1-2]: Indeed in the Day of Judgment the light of sun and moon dissolve/disappear within the Nur (Divine Light) of the Kalima (Divine Word) Lā ‘Ilāha ‘Il-lal-lāhu (No deity other than Allah); for these worldly lights are false and unreal while the Nur (Divine Light) of Tahlil is the true essence of light; and the false disappears when the true reality appears.

All worship, obeisance and Dhikr (Remembrance) end at the Day of Judgment except her! She continues to the next world. She is the only worship lasting with eternal life.

All worship and obeisance may be tainted with menpleasing and show off, except Tahlil, for she resides deeply concealed within the hearts!

‘Allah firmly establishes those who believe with a Moveless Speech within the life of this world and the world after’ [14:27]

يُثَبِّتُ اللّهُ الَّذِينَ آمَنُواْ بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الآخِرَة

The ‘Moveless Speech’ is Tahlil, it is unaffected with any deeds the slave may do, whether good or evil, untarnished by any sin, on the contrary it affects the sins, washes them away.

الجامع الصغير. الإصدار 3,22 - لجلال الدين السيوطي
المجلد السادس >> باب: حرف لا
9703- "لا إله إلا الله": لا يسبقها عمل، ولا تترك ذنبا
التخريج (مفصلا): ابن ماجة عن أم هانئ
تصحيح السيوطي: ضعيف

The Secret of Her Pronunciation

Zarkashi
All the words within the Tahlil are pronounced from the middle of the mouth and none comes from the lips, and this Ishara (Points) at inwardness of the Tahlil i.e. it comes from within not from the lips (outside).

There is no benefit by simply saying the Tahlil, she has to be first firmly established in the heart and she needs nothing from outside for her realization.

Try this: open your mouth and keep it open, now say Lā ‘Ilāha ‘Il-lal-lāhu while keeping the lips open, perfect pronunciation!

The Divine Secrets of Tahlil’s pronunciations are the pearls of this Path, your treasure, Hamza the rare black pearl and Tashdid the glittering pearl blinding the eye of every beholder.

Lā: The Primeval Negative Prehension

Lā (No, There is no) was the very first primordial negative prehension—the Divine Negation—as Bā was the first primordial positive prehension!

Lā (No, There is no) was the ignition for all Wujud (Being-ness).

Lā (No, There is no) has made it possible for other than Allah, to have a feeling, as a subjective form for prehending the Tauhid (Divine Oneness), a feeling of ‘being’ other than Allah, being a slave subject to Allah’s Will and Might.

Without Lā (No, There is no), there would have been no Kathra (Multitude), there would have been no ‘you’.

Note: We assume that Tauhid (Divine Oneness) is serialized i.e. alphabetized as into different Harf(s), and each Harf corresponds to prehensions felt by the Wujud (Being) or complex prehensions grouped together as entanglements.

The Arab of the Prophet’s time found the Tahlil’s Lā (No, There is no) and the expression in her entirety, oddly composed. It was upon much pondering that the Arab was able to see the beautiful secrets deposited within these few syllables. To them, and to us today, the expression was not a trivial phrase: There is no god but Allah, Tahlil was read by the Arab to mean much more than this statement!

The commoner’s expression would have been: ‘(There is) No deity, for us, other than Allah’ or ‘No deity, in existence, other than Allah’. Though both expressions would have been a common way of saying seemingly the same thing, however each carried a bizarre side-effect that compromised the absoluteness of the Tauhid (Divine Oneness) that was intended in Tahlil:

1. ‘(There is) No deity, for us, other than Allah’: Could mean that for angels, for instance, there could be another god, or for the non-Arab could be another god and this was only the god of the Arab.
2. ‘No deity, in existence, other than Allah’: Today there is a deity Allah that is in existence and tomorrow it goes away and another replaces it, so there could be many deities at work within this phrase.

Al-Zarkashi
Some have said: Lā (No, There is no) is for the eternal negation. (Dara: Or timeless negation. Eternally there is no deity other than Allah, or the negative prehension of Lā (No, There is no) is eternal thus there is Kathra (Multitude) forever! There will be other than Allah in existence forever!)

Some others have said: Lā (No, There is no) is for a distant negation i.e. negation that applies to distant events. (Dara: There are other interpretations of this e.g. the duration of the negation is quite long; that would relate to our universe being around for such a long time, beings other than Allah were/are/will be around for a long period of time. That is why you may have heard the Lā stretched in the Adhan (Call to prayer)!)

الزركشي

معني لا اله الا الله

أن لا لنفي الأبد

و لا لنفي البعيد

We can push the envelope on Zarkashi’s timing issues of the Lā (No, There is no):

Lā (No, There is no) does not belong to this universe, fits not within the space-time, a non-cognitive ‘entity’, seemingly rendered as a simple negation within a proposition in this universe, however, an entity that participates in every objectification of every Wujud (Being) and yet belongs to nowhere and no-time.

In Whitehead’s Process terminology Lā (No, There is no) is the ‘negative’ of the ‘negative prehension’! As rendered in the figure, Lā (No, There is no) is the negative-ness of the prehension, not a tangible thing there nor here, yet the most potent agent in formation of the universes we could imagine. And that is accomplished by Lā (No, There is no) being the Divine Negation i.e. a negative prehension, the core part of our Wujud (Being), that allows us to feel being other than Allah, separate than Allah, away from Allah, us vs. Allah and so on. By ‘feel’ we mean the Whitehead’s subjective-form, how the prehender the subject of the objectification feels the original data of the prehension, in our case the serialized Tauhid (Divine Oneness), in specific prehending the ‘Ilāh (Indefinite Deity).

Istitar (Veiling) is the direct feeling of Lā (No, There is no), as the negative prehension, the feeling of being blocked as if an eye is occluded and cannot see a light source.

Tajalli (Lucent Manifestation) is the direct feeling of prehending Allah i.e. feeling Allah’s Divine Presence, a positive prehension, the feeling of being able to view the light coming from a light source.

‘Illā (Other than) is a serialized part of the Tauhid (Divine Oneness)—little understood and mostly ignored though heavily studied by the early Muslims—is another positive prehension, the core of all Suluk (Voyage) in form of replacing one form of Wujud (Being) with another, feeling of Farq (Partition) replaced by the Jam’ (Togetherness), replacing Istitar (Veiling) by the Tajalli (Lucent Manifestation). The subjective-form of this positive prehension is that of voyage, transference, from one target to another destination. Without the prehension of ‘Illā (Other than), the human Wujud (Being) would be stuck in one state and will never be able to voyage to a higher level.

Farq (Partition) is the subjective-form, feeling, of the negative prehension of ‘Ilāh (Indefinite Deity); Fana (Evanescence) is the feeling of the subjective-form of a positive prehension i.e. ‘Illā (Other than); indeed a feeling the very core of the Suluk (Voyage); finally Baqa (Everlasting-ness) is the feeling of the subjective-form of a positive prehension i.e. prehending the Divine Presence of Allah—The Most Definite Deity.

Lā (No, There is no), due to its negative form of prehension, allowed much of Divinity removed from the human psyche and experience, therefore human being could be half spiritual and half carnal! Otherwise full exposure, full prehension of the Tauhid (Divine Oneness) would have impeded many of the human functions:

“I see what you cannot behold, and I hear what you cannot hear. And indeed the heaven brayed and had all the reasons to moan as such (due to heaviness of what she carried like a moaning camel in distress of a load). Within her, there is no position as large of four fingers without an angel positioned, in prostration towards Allah. By Allah! If you knew what I was taught, for sure you would have laughed less and cried more. And would not have enjoyed the women in beds, and for sure you would have run outside screaming and seeking help from Allah. By Allah! So I wished that I was a chopped tree!” Said the Prophet, peace be upon him.

سنن ابن ماجه. الإصدار 1,13 - للإمام ابن ماجه
الجزء الثاني >> 37- كتاب الزهد >> (19) باب الحزن والبكاء
4190- حدّثنا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ. أَنْبَأَنَا عُبَيْدُ اللهِ بْنُ مُوسى. أَنْبَأَنَا إِسْرَائِيلُ عَنْ إِبْرَاهِيمَ بْنِ مُجَاهِدٍ، عَنْ مُوَرِّقٍ الْعِجْلِيِّ، عَنْ أَبِي ذَرٍّ؛ قَالَ: قَالَ رَسُولُ اللهِ صلى الله عليه وسلم:
(إِنِّي أَرَى مَا لاَ تَرَوْنَ، وَأَسْمَعُ مَا لاَ تَسْمَعُونَ. وَإِنَّ السَّمَاءِ أَطَّتْ وَحَقَّ لَهَا أَنْ تَئِطَّ. مَا فِيهَا مَوْضِعُ أَرْبِعَ أَصَابِعَ إِلاَّ وَمَلَكٌ وَاضِعٌ جَبْهَتَهُ سَاجِداً للهِ. وَاللهِ! لَوْ تَعْلَمُونَ مَا أَعْلَمُ، لَضَحِكْتُمْ قَلِيلاً وَلَبَكَيْتُمْ كَثِيراً. وَمَا تَلَذَّذْتُمْ بِالنِّسَاءِ عَلَى الْفُرَشَاتِ. وَلَخَرَجْتُمْ إِلَى الصُّعُدَاتِ تَجْأَرُونَ إِلَى اللهِ) وَاللهِ! لَوَدِدْتُ أَنِّي كُنْتُ شَجَرَةً تُعْضَدُ.
[ش - (أطّت) في النهاية: الأطيط صوت الأقتاب وأطيط الإبل أصواتهم وحنينها. أي إن كتره ما فيها من المرئكة قد أثقلها حتى أكّت. وهذا مَثَل وإيذان بكثرة الملائكة، وإن لَمْ يكن ثُمَّ أطيط. وإنما هو كلام تقريب أريد به تقرير عظمة الله تعالى. (الفرشات) جمع فُرُش، جمع فِرَاش. (الصعدات) في النهاية: هي الطرق.وهي جمع صُعُد. وصُعُد، كظلمة، وهي فِناء باب الدار وممر الناس بين يديه. (تجأرون) أي ترفعون أصواتكم وتستغيثون. (لوددت) قَالَ الحافظ: هذا من قول أبي ذر، مدرج في الحديث (تعض) بمعنى تقطع.]

Razi
The commencing negation Lā (No, There is no) is analogous to purification, as the cleansing that precedes the Salat (Daily Prayer) and similarly—by necessity—the Lā (No, There is no) precedes the ‘Illā (Other than) as analogously does the precedence of the ‘Isti’aza (Sanctuary) prior to recitation of the Qur’an (Dara: Isti’aza declares one’s intention to push off anything that puts distance (Shaitan: distance maker) between the reader and Allah). For example, when one intends to receive a king in his house, first he must clean his house, and the same situation applies to Tahlil. And as such some have said: the first half of the Tahlil’s verbiage is about cleansing the Sirr (Divine Observatory), and the second half is about unveiling of the Nur (Divine Light) shining from the Divine Presence. The first half of Tahlil is Fana (Evanescence) and the second half Baqa (Everlasting-ness). The first half is Fasl (Disconnection) from anything that is not Allah, and the second is the Wasl (Arrival to meet a beloved) to Allah. The first half does Ishara (Point) at the: Escape towards Allah [51:50], and the second half does Ishara (Point) towards: Say: ‘Allah’, then forsake them [6:91].

‘Ilāh (Deity Worshipped)

“And Hu (IT, HE), Al-Ladhi (That Which), (is) Ilāh (Deity) in the sky and Ilāh (Deity) on earth” [43:84]

وَهُوَ الَّذِي فِي السَّمَاء إِلَهٌ وَفِي الْأَرْضِ إِلَهٌ

One of the Divine Names/Attributes of Allah is Ilāh (Deity), in indefinite form (Nakara), referring to English word ‘deity’, ‘the’ omitted.

Zarkashi
Lā (No, There is no) is the negation for a genus, class or specie. Ilāh (Deity) is the indefinite singular Ism (Name) for the Lā (No, There is no) i.e. the negation does not apply to a single deity, but it is applying the class of all deities.

Zamakhshari
[19:4] ‘Praying: "O my Lord! Infirm indeed are my bone’ mentions the singular form of bone to indicate all bones i.e. all of my bones at the same time became infirm. Had it been plural it would have meant something else. (Dara: for example if the ‘bones’ in plural form was used, it could apply to a situation when I fell down and broke all the bones in my hand and arm, most or all. But in the case of singular usage of [19:4] the very nature of a single bone, due to the age becoming infirm, was applied implicitly to all the bones, as the genus called ‘bone’ not a single definite bone in my arm.

Therefore, we can see the singular indefinite form of Ilāh (Deity) indicates the usage as the name of a genus i.e. all that is deified or is deity, and Lā (No, There is no) to apply to all members of this genus without any exception. Even if the deity in question is something imaginary, the rule would still hold, it is negated.

Note: Hamza in Arabic has no sound of its own; it is a sudden start or a sudden stop, from the back of the tongue.

The Hamza of the Ilāh (Deity) indicates:

1.    Prehension that took place, all of a sudden, without prior knowledge of anyone, and prior to any warning. This prehension deals with the ignition of the Wujud (Being-ness) of all other than the deity named Allah, and indicates the secrecy and urgency that was behind the creation.
2.    A Chasm, a barrier, a gap that was put in place for things to cross to become. In Sufism and Islamic Philosophy this Chasm is called the ‘Adam (Non-Being) which is a boundary where something that is within the Divine Knowledge must traverse through, like traveling through a valley, to objectify and become.
3.    A jump i.e. in order to traverse this boundary a multi-versal jump is required. No smooth continuous motion allows for the passage through this barrier. These peculiar forms of barriers are called Singularities.

The Hamza of the Ilāh (Deity) is a singularity where all objects within the Divine Knowledge must pass through, and what rules and laws applied to them in knowledge-form are torn away and new rules and laws applied after the passage!

The Hamza of the Ilāh (Deity) is a singularity, through which Kathra (Multitude) passes through, from the realm of Tauhid (Divine Oneness) where Kathra (Multitude) was knowledge, into the new realm i.e. this transient temporal universe, where the Tauhid (Divine Oneness) is negated and Kathra (Multitude) appears (Zuhur, Zahir) as multitude of objectification of all things we see around us.

‘Lā (No, There is no) Ilāh (Deity)’ is a complex Quantum, realizing the voyage from the Divine Knowledge into corporeality i.e. being other than Allah, feeling that we are not Allah, and continuing to voyage through corporeality.

Q: Which ring was first?
A: “There is no beginning or end for the Wujud (Being-ness), the beginning and the end are mere stages for the voyage of the Wujud (Being-ness)”
Source: Irfanul Haqq, by Mirza Hassan Safi Ali Shah

In order to make a map, the mapmaker should assume/observe the limits for all things, and the limits for the mapmaker of our mind are the ‘beginning’ and the ‘end’, beginning and the end for everything.

‘Illā (Other than): The Jump, The Chasm

There has been great debate amongst the Arab grammarians on the meaning of ‘Illā:

1.    Other than
2.    Except as in exception dealing with divinity

The wining argument, based upon the criteria of most absolute semantic for Tauhid (Divine Oneness), is that of ‘other than’ which is supported by the Haith (Prophetic Narration) as well:

1.    Perpetual Praise for Al-Ladhi (That Which) No deity other than Hu (IT, Him)
2.    On the night of the Ascension I saw registered upon the leg of the ‘Arsh (Divine Throne): Indeed I am Allah no deity other than Me!

If Allah is the exception to the rule of divinity i.e. there is no deity except for Allah, there is no grammatical support that this exception may not be more than one! On the other hand for ‘other than’, semantically ’there is no deity other than Allah’ leaves no room for two possibilities for finding another deity.

كنز العمال الإصدار 2.01 - للمتقي الهندي
المجلد العاشر >> الإكمال من كتاب العظمة
29849- سبحان الذي لا إله غيره الإله العالم الدائم الذي لا ينفذ القائم الذي لا يغفل، بديع السماوات والأرض، المبدع غير المبتدع، خالق ما يرى وما لا يرى، عالم كل علم بغير تعلم.
أبو الشيخ في العظمة - عن أسامة بن زيد.

كنز العمال الإصدار 2.01 - للمتقي الهندي
المجلد الحادي عشر >> تتمة الإكمال من فضائل علي رضي الله عنه
33040- رأيت ليلة أسري بي مثبتا على ساق العرش: أني أنا الله لا إله غيري، خلقت جنة عدن بيدي، محمد صفوتي من خلقي، أيدته بعلي نصرته بعلي.
(ابن عساكر وابن الجوزي في الواهيات من طريقين - عن أبي الحمراء).

Again the Hamza of ‘Illā (Other than) serves as a Chasm, requiring traversal from one realm to another, from the corporeal voyage to the spiritual voyage, from the Zahir (Emergent Abstract) voyage to Batin (Inmost Concealed) voyage, from the Nexus (Connectivity to others') voyage to Self-Entanglement voyage.

The Harf (Alphabetized Divine Word) Hamza is a prehension, primarily prehending the spiritual voyage within, starting with the feeling of Fana (Evanescence) for the subjective-form.

Baqli (Sharh-eh Shat-Hiyyat)

Fana (Evanescence) is the disappearance of knowledge within the eyewitness scene/place of Qurb (Divine Nearness), evanescence of all existence within the Tauhid (Divine Oneness), evanescence of ‘Ubudiyyat (Servitude) within Rububiyyat (Divinity) and evanescence of humanity via the enrobing with the Divine Khulq (Behavior).

‘Disappearance of knowledge’ does not mean ignorance; it means disappearance of the finiteness of the knowledge consumed by our finite intellects. Indeed the knowledge as we are have it, approaches the infinity and no longer any intellect can be cognizant of such infinite knowledge, and via this sharp chasm of going from finiteness to infiniteness the knowledge become beauty and the ‘Aql (Intellect) becomes Basā’ir (Spiritual Eyes) to behold in place of cognition.

The entire word ‘Illā (Other than) is a place, a space, better to rephrase as subspace.

‘Eyewitness scene/place’ is the subspace of ‘Illā (Other than), where the corporeal voyage sharply ends and the Fana (Evanescence) sharply starts and finally all merges into Baqa (Everlasting-ness) subsisting solely upon the Divine Presence.

‘Illā (Other than) is the exchange place i.e. the Badal:

Zarkashi
The negation Lā prior to the indefinite Ilāh (Deity) confirms the negation, the non-existence of all deities and Illā (Other than) the transference/replacement that allows the opposite of this claim to replace it i.e. the divinity of Allah.

‘Illā’s Tashdid: Self-Entanglement

No creature can look within itself unless it has been created, from the very beginning, with Self-Entanglement.

As the prisoner finds a subspace within the solitary confinement to be left alone to ponder, the Muwahhid (Professor of the Divine Oneness) finds a similar subspace within ‘Illā (Other than), specifically the Tashdid (Repetition of an alphabet), suitable for his inner search and inner viewing, away and without all else, especially without his own Nafs (Self).

Human Wujud (Being-ness) has been created with terrific Self-Entanglement and fully able to prehend the ‘Illā (Other than), feeling the serialized Tauhid (Divine Oneness) with the subjective-form of a subspace to roam around to look, to view one’s own inner marvels.

When you look at the galaxies, the DNA or the microbiology of a photosynthesis, you see nascent beauty, perhaps only few billion years old.

But when your own Self-Entanglement allows you to behold what is within, you can only observe the Divine Beauty that is from before time immemorial—Qadim.

The first beauty is nascent and transient, the second is infinitely ancient and Azali (Sempiternal).

The first beauty can be observed/recorded even by animals and machines, the second beauty is exclusive for the eye of the traveler who voyages within Tahlil.

And upon the first glance at this inner entangled beauty, the voyager is stunned silenced.

Note: Tashdid is the double sound of a letter i.e. Illā’s double ‘L’ sound pronounced quickly so to merge and emphasize the sound of L.

Human Wujud’s (Being’s) Self-Entanglement appears only during the voyage of the ‘Illā (Other than), when the ‘Ishq (Unrestrained Love) become patent within. ‘Ishq is love, but a unary love! I may say ‘I love my Self’, which is the same to say ‘I look within my Self’—Self-Entanglement.

Prior to reaching the ‘Illā (Other than) there is no ‘Ishq, there is only the dual love known as Mahab-bat. You can say ‘I have Mahab-bat for my mother’ but you cannot say ‘I have Mahab-bat for my Self’.

By Tashdid of ‘Illā (Other than), our Wujud (Being) is able to prehend an energy source necessary to travel through ‘Illā (Other than) towards Allah! Similar to a large complex coiled material, when grasped (prehended), releases large amount of kinetic energy to move within the corporeal world, the Tashdid of ‘Illā (Other than) when prehended releases vast amount of stored spiritual energy to voyage through ‘Illā (Other than) towards Allah.

Lā (No, There is no) + ‘Ilāh (Deity) + ‘Illā (Other than) form a complex Quantum for tapping into the vast energy source of ‘Illā’s (Other than) Tashdid to find the Self-Entanglement within, and to voyage towards Allah. Again these three serialized constructs of Tauhid (Divine Oneness) form a Borromean ring, any of which removed causes the cessation of the entire complex/process.

However the goal for this complex Quantum is its application to guide a voyage towards the Self-Entanglement, to allow a prehension of the Tashdid which accesses an energy source for spiritual non-corporeal voyage for the Wujud (Being-ness) and towards Allah.

‘Illā’s Silent Alif: Silence

In Arabic, ‘Illā (Other than) + Allah reads ‘Illal-Lāh or both Alif(s)—the last Harf (Alphabet) of the ‘Illā (Other than) and the first Harf of Allah—are omitted! Written but silent:

‘Written’ means serialized and silent means negatively prehended.

Q: Negatively prehending what?
A: Nafs (Self) is negatively prehened as the final part of the Fana’s (Evanescence) voyage, the evanescence of knowledge, the evanescence of all resistance and melancholy for Divine Decree, the evanescence of the feeling/knowledge that creatures in and of themselves performing deeds, the evanescence of all Taklif (Burden) and Kulfa (Discomfort).

Finally the evanescence that ’I’ really exits or ever existed, and that is the beginning of the next voyage: Baqa! Everlastingly subsisting upon the Divine Presence—Allah.

As the voyage for the Baqa merges—the omitted Alif of Allah—all languages are negatively prehended: Involuntary inescapable silence caused by the anticipation/approach of stunning breathtaking beauty.

The silence of Alif means the negative prehension of all languages, however the fact it is still written means the said silence has a visual attribute: Cannot say but can See!

‘When the speech reaches to Allah, Cease! Desist’:

وأن إلى ربك المنتهى

Sitting silently upon a vessel floating down the Nile, seeing ‘I’ on the shore does whatever, Moses traverses the parted sea, Pharaoh follows afterwards to his death, some cultivating the land, some in love and some repulsed; seeing all this sitting onboard this vessel and not a part of anything; And at the end of this Nile awaits my Divine Beloved, for as long as afloat down the Nile and silently not being ‘I’ on the shore.

:وذكر عن هشام بن سالم ومحمد بن النعمان أنهما أمسكا عن الكلام في الله تعالى ورويا عمن يوجبان تصديقه أنه سئل عن قول الله تعالى:"وأن إلى ربك المنتهى" قال:إذا بلغ الكلام إلى الله تعالى فأمسكوا،فأمسكا عن القول في الله والتفكر فيه حتى ماتا،هذا قول الوراق.

‘Say: Allah and then forsake them” [6:91]

قُلِ اللّهُ ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ

Nāzeh Nāzaninam (O my caressing beloved) just say Allah and immerse within the Nur (Divine Light) and drown within the silence, there is nothing else to be said, nowhere else to reach and no one else to love, jus say Allah.

Passing through the subspace of Fana/Baqa a new form of life is unearthed; a new form of Wujud (Being-ness) is found; strong feeling of voyage within the Wujud (Being-ness) is felt.

Note: ‘Scope’ means a habitat specifically adapted and suited for different kinds of Wujud (Being-ness) available. Traversing the subspace, allows for the switching from one modality of Wujud (Being-ness) to another. The verse [6:91] advises the Prophet to feel and cross the scopes or drown within the nonsense waste of time of the lost people.

Allahu: The Most Definite

The Arab of Prophet’s time was sensitive to the ending Dhamma (O-sound) declension of the Allahu. To them this meant the word Allah was ‘elevated’ (Marfū’) above all the other words in the Tahlil. The sensitivity was to the point that swords were unsheathed hearing the final Dahmma (O-sound) of Allahu in Tahlil!

Sibawayh
Sibawayh saw this phrase in a dream and gained much benefit from it:

‘The Name of Allah is the most definite of all determinate’

اسم الله تعالى أعرف المعارف

For a prisoner marooned in an island prison, far away from all, the most definite object is the surrounding ocean, since if he could cross this ocean he would be free.

You are a prisoner marooned within your own Wujud (Being), and for you the most definite is Allah, for if you could reach Allah’s Presence you would have escaped the dungeons of your own Nafs (Self).

Ibn Sina
The present Wujud (Being) is more definite/determined than (it being) the doer or the subject/object.

كتاب الشفاء
الموجود أعرف من الفاعل و المنفعل

An apple present in front of me on my table is not determined by the fact that it had fallen off the tree, or it could be washed and could be eaten! The apple, as a Wujud (Being-ness), is prehended by my Wujud (Being) above and beyond what is does by itself or what can be done to it by agency of others.

Allahu, with added inflection of Dhamma (O-sound), declares like a waving flag that Allah is the most definite, infinitely definite and endlessly determined, and Allah in and of ITSelf is definite and determined above and beyond all actions that Hu (IT) does/did and above and beyond all that can be done to Hu (IT) e.g. worship or Dhikr (Remembrance).

Core to your Wujud (Being) is a prehension that prehends the Divine Presence of Allah, above and beyond any other prehension of any other object/entity in the universe, including your own Self.

Note: Ambiguity is necessary for the functions of Nafs (Self); without ambiguity Nafs would not be able to confuse entities e.g. you can only love Allah, had Nafs’(Self’s) confusion not been you could not have loved anyone or anything! It is the Nafs (Self) that creates the ambiguity of a beloved other than Allah that you love. Again it is the Nafs (Self) that incubates the ambiguity of being other than Allah, had she not create the Farq’s (Partition’s) confusion we would have been conscious of Allah’s Presence and could not feel anything about other objects, specially our own Self.

“The fish knows nothing of the sea, and feels nothing of it; all fish feels is a bit of surrounding water and yet there is nothing but the water!”
Source Irfanul Haqq, by Mirza Hassan Safi Ali Shah

The Nobody

“Bearing the Wujud (Being) is like carrying a heavy load, difficult for everyone and everything, but made easy by the Bāri’: The Creator of all living”
Source Irfanul Haqq, by Mirza Hassan Safi Ali Shah

No creature can carry the impossible load of its own existence! The very fact that we transport our Wujud (Being), with such ease, is the very signature-presence of a loving willing Creator.

Ezzed-Din Kashani
The outer-limit of all noble Hala (Momentary States of Heart) is Wasl (Nexus: Arriving to meet with the Beloved) and prerequisite for Wasl is Fana (Evanescence), for sure there is no Wasl prior to Fana.

Your sufferance means you did not enter into the subspace of Fana (Evanescence), you are burdened by the discomfort and suffering of transporting your own Wujud (Being). The suffering and anxiety shall continue for as long as you carry your Wujud (Being) without entering the Fana (Evanescence).

‘We said: O fire! Be cool and peace be upon Abraham’[21:69]

قُلْنَا يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَى إِبْرَاهِيمَ

Abraham avoided carrying the burden of his own Wujud (Being), passed through the valley of Fana (Evanescence) and reached the Maqam (Stationary State of Heart) of Baqa (Everlasting-ness) wherein the fire was ineffective on his tissues as a matter of fact cooled his body on a hot day!

Passing through the subspace of Fana (Evanescence) is the only corridor to That Beloved, and in order for you to reach Fana you need to shed being somebody and learn how to be and stay a nobody! Then the suffering goes away.

So why do you think Allah’s most beloved prophets and Aulia (Close Friends) were homeless, wearing rags and eat from the garbage and rejected!

Tahlil is the voyage to go from definite Dara to someone called Dara looking within himself, finally to an indefinite nobody! Tahlil is the necessary Suluk (Voyage) for Dara’s suffering to be left behind and arrive upon The Beloved while being at peace, while being a nobody!

The main reason why you stay somebody is due to your love for other than Allah, and the only way you become a nobody is when you love none other than Allah, your true Beloved; and all else that you love is because you really loved Hu (IT) and you now realize that ambiguity is created by your own Nafs (Self).

Be somebody, be a larvae imprisoned within the dungeons of your solitary Wujud (Being) tortured unfairly by the confusions of your own Nafs (Self), or breakthrough the chrysalis of Wujud (Being) and Nafs (Self) thus be a nobody freely fly within the orchards of Tahlil.

Fanā: The Movie

This life is a movie! See your Self as an actor in this movie. If you could pause this movie and look between the frames you may see the Reality (Haqiqa). For as long as you watch this movie, thinking you are real and all around is real, then you will be no more than a simulation thinking about another simulation.

But pause the movie, and that you do by the voyage through the subspace of Fana (Evanescence), then suddenly you will find something beautiful, something very real.

‘For me, with Allah, there is a Waqt (Nonce, Present Moment), that no close angel or sent-prophet could possibly participate within’ said the Divine Beauty’s astronomer, the Prophet.

This Waqt (Nonce, Present Moment) is peep-hole through which Haqiqa (Reality) can be viewed.

Baqli
Haqiqa (Reality) is the most purified Ma’refa (Divine Cognizance) within, the Nur (Divine Light) of Mushāhada (Witnessing)—see below here—affirmation/attestation of Tauhid (Divine Oneness), deep enrooting of the Hala (Momentary State of the Heart) and the happening of the ‘Ilm Ladunnā (Knowledge from Us (Allah), unlearnt knowledge).

Hujawiri
Waqt (Nonce, Present Moment) is what emancipates the slave from the bondage of the past and future, for when something from Allah will appear within his heart, when there is Kashf (Uncovering of Divine Secrets) that past/future does not apply any longer. Within Waqt (Nonce) the slave is jubilee only by the Divine Presence and nothing else, and if any thought of past/future occurs then a veil is dropped, and Waqt ceases to be.

الجامع الصغير. الإصدار 3,22 - لجلال الدين السيوطي
المجلد الرابع >> [تتمة باب حرف الراء]

4377- رأيت ربي عز وجل [وزاد في رواية الدارقطني: "في أحسن صورة"]ـ
["رأيت ربي عز وجل": بالمشاهدة العينية، التي لم يحتمل الكليم (موسى عليه السلام) أدنى شيء منها، أو القلبية، بمعنى التجلي التام، فقد روي عنه عليه السلام: لي مع الله وقت لا يسعني فيه ملك مقرب ولا نبي مرسل (وقول المناوي "روي" يشير إلى ضعف الحديث). والأرجح أن الله جمع له بين الرؤية البصرية والجنانية، ولا يعارضه قول الله لكليمه "لن تراني"، وإن كان حرف "لن" لتأبيد النفي: إذ لا يلزم من نفيها عن موسى عليه السلام نفيها عن محمد صلى الله عليه وسلم، والله سبحانه حي موجود، فلا يمتنع رؤيته عقلا، وحاسية العين غير ركن (أي غير ضروري) للرؤية، ولولا حجب النفس والهوى لرأت العين في الدنيا ما يراه القلب، وعكسه.
{فائدة} قال المؤلف (السيوطي): من خصائصه رؤيته للباري تعالى مرتين، وركوب البراق في أحد القولين.
{تنبيه} هذا الحديث رواه الدارقطني وغيره عن أنس، وزاد فيه: "في أحسن صورة". قال المؤلف: وهذا، إن حمل على رؤية المنام فلا إشكال، أو اليقظة فقد سئل عنه الكمال بن الهمام فأجاب أن هذا حجاب الصورة. انتهى.]ـ
التخريج (مفصلا): أحمد في مسنده عن ابن عباس [ورواه الدارقطني وغيره عن أنس]ـ
تصحيح السيوطي: صحيح
تصحيح المناوي: قال الهيثمي: رجاله رجال الصحيح. ومن ثمة رمز المصنف (السيوطي) لصحته.

There are three peculiar forms of Tahlil:

1.    Lā ‘Ilāha ‘Illā Hu (No deity other than Hu (IT)), her subjective-form for the Jam’s (Togetherness) prehension is that of Tajalli (Lucent Manifestation), however feeling the Manifestation of Divine Deeds
2.    Lā ‘Ilāha ‘Illā ‘Anta (No deity other than You), her subjective-form for the Jam’s (Togetherness) prehension is that of Tajalli (Lucent Manifestation), however feeling the Manifestation of Divine Attributes
3.    Lā ‘Ilāha ‘Illā ‘Ana (No deity other than I), her subjective-form for the Jam’s (Togetherness) prehension is that of Tajalli (Lucent Manifestation), however feeling the Manifestation of Divine Dhāt (Divine Essence)

Each one of these peculiar Tahlil(s) requires a Waqt (Nonce, Present Moment) to prehend the Hu (IT) or Anta (You) or Ana (I), each with a tremendously different subjective-forms, but all three share the sunrise manifestation as the feel for the subjective-form.

Ezzed-Din Kashani
Tajalli of Fa’l (Divine Actions): The signature for this Tajalli is when the person no longer views the deeds of the creation/people in and of their own selves—their goodness or evil, their benefit or loss—and equals their praise with the blame and their acceptance with the denial. Since the observance of the sole and absolute deeds of the Divine Being relieves the creation/people from the attributing of the actions to their own selves.

Ezzed-Din Kashani
Tajalli of the Sifāt (Divine Attributes): The signature for the Qadim (Preexistent Time Immemorial) Dhāt (Divine Essence) making Tajalli (Lucent Manifestation) through the Sifat (Divine Attribute) of Jalāl (Momentous Glory) e.g. greatness power superiority, is the human feeling of humility and humbleness: Once Allah makes Tajalli (Lucent Manifestation) to some object it will be humbled/submissive to Hu (IT, He) (Hadith?). And if Hu make Tajalli (Lucent Manifestation) through the Sifat (Divine Attribute) of Jamāl (Beauty) e.g. love mercy grace and benevolence the observer feels beatitude and ‘Uns (Intimacy). And this does not mean that sublime sanctified Azali (Sempiternal) Dhāt (Divine Essence) is subject to variance or upheaval but Hu manifests ITself according to the circumstance and what it requires. (As Araqi said: One Divine Face and infinitely many mirrors)

Ezzed-Din Kashani
Tajalli of the Dhāt (Divine Essence): Its sign is that if there is anything remaining of the Sālek (Traveler) shall Fanā (Evanesce) by the Dhāt (Divine Essence) and human attributes are shattered by the luminosity of the Dhāt (Divine Essence). And this is also called Sa’eqa (Swoon) i.e. the Hāla (Momentary station of the heart) for Moses’ heart once he was exposed to this form of Tajalli (Lucent Manifestation): So when his Lord appeared (Tajalli) to the mountain, Hu (IT, He) made it collapse to dust and Moses fell down unconscious (Qur’an [7:143]). And this happened since Moses asked to see Allah, without any veils, yet Moses had not completely Fanā-ed (Evanesced) and there were traces remained of his humanity, so the parts of him which were the human attributes were shattered while the rest of him poised to view Allah. Had he completely Fanā-ed (Evanesced) and his post-Fanā Haqiqa (Absolute Reality) was subsisting upon the Everlasting Absoluteness (Allah), then he could have viewed the Azali (Sempiternal) Dhāt (Divine Essence) by the very same Azali (Sempiternal) Nur (Divine Light). And the latter is endowment of the garment that enrobed his exclusive kind i.e. Mohammad peace be upon him, and a wine that his exclusive kind was made to taste. And the remaining bottom-droplet of this goblet has been poured as the wine for the special followers of this prophet as was said by him: Worship/serve Allah as though you are seeing Hu (IT, He). In this rank i.e. seeing Allah, the Wali (Divine Patricians) differs from the Nabi (Prophet): Wali can only reach to this stage solely by perfect obedience to the prophet (cannot achieve this rank of ability to see Allah by any other means). Abdullah Omar was circling the Ka’ba and someone greeted him but he did not reply. The person afterwards complained. Omar replied: We, you & I, were together attempting to see Allah in that place. (Greetings are the deeds caused by the human attributes and where there is the Tajalli of the above said degree there are no human attributes.)

Ezzed-Din Kashani

First appears to the Sālek (Traveler) the Tajalli (Lucent Manifestation) of the Fa’l (Divine Actions) then the Tajalli of the Sifāt (Divine Attributes) and finally the Tajalli of the Dhāt (Divine Essence), because the deeds are the consequent traces of the attributes and the attributes gradations underneath the Dhāt (Divine Essence). In other words, the deeds are closer to the people than that of the attributes and attributes are closer to the people than that of the Dhāt (Divine Essence).

Muhādhara (Presence) is the nomenclature for Tajalli (Lucent Manifestation) of the Fa’l (Divine Deeds)—an observing affair for the hearts. (Feeling the Divine Presence in all situations)
Mukāshafa (Uncovering) is the nomenclature for the Tajalli of the Sifāt (Divine Attributes)—an observing affair for the secrets.
Mushāhada (Witnessing) is the nomenclature for the Tajalli of the Dhāt (Divine Essence)—an observing affair for the souls.

Finale

‘The Doomsday’s Hour shall not arrive for as long as some one says: Lā ‘Ilāha ‘Il-lal-lāhu (No deity other than Allah)’ said the Sultan-eh (The Sultan of) ‘Āshiqin (Lovers), Muhammad peace be upon him and his noble family.

كنز العمال الإصدار 2.01 - للمتقي الهندي
المجلد الرابع عشر >> الإكمال من أشراط الساعة الكبرى
38573- لا تقوم الساعة على أحد يقول: لا إله إلا الله.
(عبد بن حميد، حب - عنه).

Coda

Four children are born in a prison:

Muslim: A blind prisoner, though cannot see the prison walls, however has blind-faith that he is in a prison.

Mu’min (Believer): A prisoner in solitary confinement can see the prison walls, though has never seen a window, however has solid faith that there are some windows to look through to outside!

Sufi: A prisoner who once did look through a prison window and saw a flash of what is outside.

Muwahhid (Professor of the Divine Oneness): An executed prisoner, hanging from the end of a rope, dangling in front a prison window and can look through, non-stop, to the outside, the more he sees the more he suffocates, the less he can utter any words!

***

Muslim talks a lot about escaping from the prison that he has never seen, to the outside that he has never been!

Mu’min gives glad tidings that there are, for sure, windows some place in this prison.

Sufi stuttering while coming out of the shock of what his eyes have seen, through the prison window, babbles and most people don’t understand what he is saying.

Muwahhid dances at the end of the rope gasping for air.

***

Muslim prays to Allah asking for an escape.

Mu’min prays to Allah for a window.

Sufi prays to Allah for one more look out the window.

Muwahhid prays to Allah to grant the prayers of the Muslim, the Mu’min and the Sufi.

***

From inside the prison the four prisoners are in four different circumstances.

From outside they are simply four prisoners!

الجامع الصغير. الإصدار 3,22 - لجلال الدين السيوطي
المجلد الثالث >> فصل: في المحلى بأل من حرف الدال
4276 - الدنيا سجن المؤمن وسنته، فإذا فارق الحياة فارق السجن والسنة
["السنة" (بفتح السين والنون): القحط والجدب]ـ
التخريج (مفصلا): أحمد في مسنده والطبراني في الكبير وأبو نعيم في الحلية والحاكم في المستدرك عن ابن عمرو
تصحيح السيوطي: صحيح