Author Archives: Jalal al-Din

Irfan(Gnostics) of Bird

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Why peacock? Why not horse? After all the Arab valued the horse far more than the peacock in their lives.

Therefore the usage of the word peacock must have some other meaning. This Rahi (Author) has spiritual ‘experience’ with birds that has find its counterpart in form of genome ‘data’:

“Relative to other birds (and indeed, all tetrapods), hummingbirds exhibit small and minimally variable genome sizes. This observation is consistent with the hypothesis that the metabolic demands of powered flight, which are extreme in these hovering birds, have played a role in the evolution of reduced genome sizes of birds, probably through the intermediate of cell size.”

Source: “The smallest avian genomes are found in hummingbirds”, T. Ryan Gregory, Proc. R. Soc. B. 

67:19. Didn’t they look ‘Ila (at/towards) the bird(s) above them Sāff-āt and Ya-Qbidh-na, what preserves/maintains/holds them (birds) other than Al-Rahman

أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ مَا يُمْسِكُهُنَّ إِلَّا الرَّحْمَنُ

Sāff-āt: In the language of the Arab also means to cleanse or purify or remove anything extra or unnecessary, and indeed the genome of the birds have removed all the unnecessary ‘junk’ or ‘repetitive’ DNA in order to become genomically much smaller than most other mammalian or otherwise species. You might want to translate this word into ‘cull’ or ‘culling’.

Ya-Qbidh-na: Which really means to constrict or shrink in size might be translated, properly in this case, into compressed or shrunken. Which after the culling of the DNA in the bird genome, the resultant creature with compressed genome needs much less energy to maintain its living and its motility therefore the high-metabolic flight ranging from the hummingbird to largest migratory birds became possible.

Remark: The non-flying birds have much larger genome than the flying ones e.g. hummingbird genome is 0.91 pg while the ostrich is 2.16 pg. 

 

The birds were in the darkness of ‘Adam (Non-Being) and the Nur shone upon them and they become Wujud (Being) but they followed the light in a different path than any other creature, and they came close to Allah in a different sort of proximity and that nearness was manifested into our world via two projections:

1. Flight

2. Condensed genome

 

Therefore something very intimate and special took place between Allah and the flying birds! And what incident was of spiritual nature in the Malakut (Spiritual Realm) the choice of peacock points to this special relationship.

 

 

 

Irfan (Gnostics) of Tree

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Irfan is an innermost innate form of knowledge that every human being has and it has no opposite i.e. has no ignorance or there was no time this knowledge was not within the person. Abuse of translation has been the word ‘gnostics’ to match the words of early Christianity.

 

As you can read below that what we understand as Tree in paradise is not this tree of this world, it is a botanical structure that often sprouts form deep within the human spirituality and intellect, grows in the other realm of Malakut (Spiritual Realm) and its projection into this world looks like tree to us:

Prophet said: I saw Prophet Abraham the night of Ascension (Isra’) with me and said to me: O Muhammad read to your nation a Salaam (greetings of peace) and inform them that indeed paradise has good soil and sweet water, and it is flat, her (paradise) trees are Subhan Allah (Sanctified be Allah), La-Ilaha-Illah (No other deity than Allah), Allahu Akbur (All the Greatest) and La Haul Wa La Quwwata Ill Billah (No shield (protection) and no power except by Allah)

رأيت إبراهيم ليلة أسري بي فقال: يا محمد أقرئ أمتك السلام، وأخبرهم أن الجنة طيبة التربة عذبة الماء، وأنها قيعان، وغراسها “سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر، ولا حول ولا قوة إلا بالله”.
[“قيعان”: جمع قاع، وهي أرض مستوية، لا بناء ولا غراس فيها]ـ
التخريج (مفصلا): الطبراني في الكبير عن ابن مسعود
تصحيح السيوطي: صحيح

He who said:  Subhan Allah (Sanctified be Allah) Al-Azim (Most Powerful) While by His Praise (Hamd), has a palm tree planted for him in paradise, said the Prophet

الجامع الصغير- لجلال الدين السيوطي

المجلد السادس >> [تتمة باب حرف الميم]

8897- من قال: “سبحان الله العظيم وبحمده” غرست له بها نخلة في الجنة

التخريج (مفصلا): الترمذي وابن حبان في صحيحه والحاكم في المستدرك عن جابر

تصحيح السيوطي: صحيح


“Allah created three objects by His Hand: Adam, book of Torah, planted the Paradise by His Hand.”

كنز العمال\- للمتقي الهندي
المجلد السادس >> {الإكمال} من خلق آدم صلوات الله وسلامه عليه
15136- إن الله تعالى خلق ثلاثة أشياء بيده آدم بيده وكتب التوراة بيده وغرس الفردوس بيده.

 

 

Lamp’s Glass and Asymmetry

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Imagine a microscopic creature living in a huge tank of still water. No matter which direction this creature looks at, it sees the same water molecules in random arrangements. Actually no matter where this creature moves to or in what configuration e.g. upside down he sees exactly the same water molecules moving the same ways.

We say the creature is within a symmetric space i.e. in all directions the space is the same.

Allah’s Nur is symmetric in every direction, because Nur is infinitely singleton i.e. there is Allah and no one else and nothing else. Therefore if we were to compare this Nur to the water tank, no matter which direction we look we see the same Nur. This is Ahadiyat where there is Allah and no one else, the super-Tauhid (Extreme Divine Oneness).

Now imagine the temperature drops in the said tank. Then at some point SUDDENLY ice forms! Now our creature sees different arrangements of water molecules depending on the direction of observation.

We say the symmetry broke e.g. ice appears where there was symmetric water before.

Similarly if the Nur passes through crystal of a glass, just like the asymmetric water crystals of ice, then the result would be lack of symmetry in the resultant Nur! Now it does not look the same in all directions.

Quartz crystal:

 

As the Hadith concluded: In some directions Nur shines on prophets, in another direction on governors in another direction on merchants i.e. in some direction the said asymmetric Nur shines in the darkness of ‘Adam (Non-Being) and prophets appear, shines in another direction into ‘Adam (Non-Being) and governors appear and so on, everyone and everything appear but asymmetrically different!

Therefore the lamp & glass are important to understand how from the modality of Ahadiyat i.e. where there is Allah and no one else in full symmetry, emerges Kathra (Multitude) multitudes of asymmetric creations.

The latter argument preoccupied the Muslim philosophers and in particular Sufis for centuries, but suddenly this incredible insight into our universe vanished amongst the Muslim thinkers and lamp & glass become verses of poetry.

 

 

 

Barzakh & Majaz

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Earlier Dr. Michelli had discussed a relevant issue with regards to Barzakh or barrier between our world and the spiritual realm.

I wanted to take some time and work on that concept, though in a different more detailed  way, that tied the Arabic linguistics to the spiritualities of the Hadith and for that matter all Qur’an and all other Hadtih.

This interpretation of the linguistics and spiritualities is quite unique, although every component is found in the original books of Arab grammarian and spiritual books of scholars and Sufis, the combination is novel.

You might say this treatment is in embryonic form.

Majaz vs. Haqiqa  
Al-Itqan (Suyuti) 
On Haqiqa (The Actuality) & Majaz (The Corridor, The Metaphor)

There are no disagreements with regards to truths (Haqiqa) within the Qur’an, and all such expressions are assigned clear semantics/meanings and there is no going back or forth on them. And of course there is lots being said on this subject matter.

But with regards to Majaz (Metaphor) though majority have agreed on its existence within the Qur’an, some of the Zahiriya people and Ibn Al-Qas from Shafei’ sect and Ibn Khuwaiz Mindad from the Maliki sect have denied the very concept within the Qur’an. And their doubt is based upon the belief that Majaz (Metaphor) is similar to lying and Qur’an is cleansed from any lies. And the speakers do not use Majaz (Metaphor) unless under strenuous circumstances where it becomes necessary to convey a meaning and that is inapplicable to Allah the speaker of the Qur’an.

This doubt is a falsehood! That if the Majaz (Metaphor) is cut out of the Qur’an indeed Qur’an’s beauty and goodness is halved, as have been the consensus of the experts of Arabic Eloquence (Balagha) believing that Majaz (Metaphor) is far more (farther) reaching (in time and space) than that of the Haqiqa (Actually correct phrases). And if it becomes necessary to remove from the Qur’an the construct of Majaz (Metaphor), as well it becomes necessary to remove the concepts such as Ta’kid (Emphasis), Tathnia (Duality) and the stories and so on.

الإتقان في علوم القرآن  السيوطي
في حقيقته ومجازه
لا خلاف في وقوع الحقائق في القرآن، وهي كل لفظ نقي على موضوعه ولا تقديم فيه ولا تأخير، وهذا أكثر الكلام. وأما المجاز فالجمهور أيضاً على وقوعه فيه، وأنكره جماعة منهم الظاهرية وابن القاص من الشافعية وابن خويز منداد من المالكية، وشبهتهم أن المجاز أخوالكذب والقرآن منزه عنه، وأن المتكلم لا يعدل إليه إلا إذا ضاقت به الحقيقة فيستعير، وذلك محال على الله تعالى، وهذه شبهة باطلة، ولوسقط المجاز من القرآن سقط منه شطر الحسن، فقد اتفق البلغاء على أن المجاز أبلغ من الحقيقة ولووجب خلوالقرآن من المجاز وجب خلوه من الحذف والتوكيد وتثنيه القصص وغيرها.

He is a lion” applies Majaz i.e. the word lion by its usual connotation and usage is a wild brave animal, but in this sentence it is used as a corridor passing through which empowers the reader to visualize a brave man, without using the explicit word brave and using lion as such corridor.

Normally this usage makes a statement false e.g. pointing towards a book and claiming: this is a horse.

الإيضاح في علوم البلاغة
جلال الدين أبو عبدالله محمد بن سعدالدين بن عمر القزويني
 القول في الحقيقة والمجاز .
وقد يفيدان باللغويين الحقيقة الكلمة المستعملة فيما وضعت له في اصطلاح به التخاطب فقولنا المستعملة احتراز عما لم يستعمل فإن الكلمة قبل الاستعمال لا تسمى حقيقة وقولنا فيما وضعت له احتراز عن شيئين .
أحدهما ما استعمل في غير ما وضعت له غلطا كما إذا أردت أن تقول لصاحبك خذ هذا الكتاب مشيرا إلى كتاب بين يديك فغلطت فقلت خذ هذا الفرس .
والثاني أحد قسمي المجاز وهو ما استعمل فيما لم يكن موضوعا له لا في اصطلاح به التخاطب ولا في غيره كلفظة الأسد في الرجل الشجاع وقولنا في اصطلاح به التخاطب احتراز عن القسم الآخر من المجاز وهو ما استعمل فيما وضع له لا في اصطلاح به التخاطب كلفظ الصلاة يستعمله المخاطب يعرف الشرع في الدعاء مجازا

Definition: Al-Majaz is a corridor towards the formation of concepts.

Reminder: Barrier is Barzakh.

It all means that for the Majaz process to work i.e. when someone reads or recites or hear the Divine Words, a tunneling effect is made possible as a corridor to the other universe where the spiritual entities reside, and where the new semantics of the Divine Words are found as well. The speed of such propagation is beyond imagination i.e. Superluminal or faster than the speed of the light. Moreover the equations show that the harder/wider the barrier the faster the move through the Majaz’s corridor!

Visual Revelation

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In spite of the fact that Muhammad came from the same lineage of Prophets stemming from the progeny of Abraham (peace be upon all), his revelation was not just of textual form but more so of visual medium.

Any non-Arab who studies the language of Qur’an, within the syntactic details discovers extras that which otherwise are not needed to convey the underlying concepts . Moreover Al-Muqat’ta’at e.g. Alif-Lam-Mim even do away with the usual daily semantics of the language of Arab, and present an incredible audio visual medium of communication.

The Hadith Nur is one of many examples of Arabic text that is not textual by nature, it is actually a ‘visual record’ of a spiritual experience, within which Muhammad SAW something in the other world (Jabarut or Malakut) and reported it back to the inhabitants of this world in textual form.

There are simpler such revelations in order to avoid the complexities of tree and peacock and pearl and so on, by looking at the words of Qur’an and other Hadith:

1. In Qur’an Muhammad’s name is mentioned only 4 times, but he is being referred to in a personal one-on-one addressing (Khitab) mode, encapsulated within the letter  Ka (‘s’ sound in Arabic), large number of times. Example:The most common standing phrase:

Za-Li-Ka

Za: This a pointer pointing

Li: ‘L’ sound in Arabic adding the semantics of distance therefore making Za-Li from this to THAT

Ka: You as in you Muhammad

If you listen to the language of Arab carefully you will notice that they can just as easily say Za (this) and then add nothing more i.e. Ka.

Q: Then why the language of Qur’an insists on carrying the letter Ka all over to address Muhammad as the second person present form? And insisting it does!

A: Because Muhammad was being SHOWN something visual in nature and as such he was SEEing e.g. Za-Li-Ka means ‘what (Za) YOU (Ka) see visually over there (Li)…’:

2:52. Then We (Allah) forgave Kum(you all, pl i.e. Jews), after Zal-Li-Ka, that Kum (you all Jews?) be thankful .

Kum the second person present pronoun in plural is used twice in the sentence because a story about a past nation is being narrated, but in the middle of the sentence there is the interjection Zal-Li-Ka referring in singular form to a second person present in singular form?

There is no story being told, imagine a MOTION PICTURE is being shown to Muhammad in 3D and he is standing there and seeing what happened to those people and how Allah forgave them and this was offered to him to see via the application of Zal-Li-Ka (This in far distance for you is being rendered visually)

There are many more examples of this sort e.g. 2:61 or 3:24 or 9:12.

Another form of the same phrase oft-repeated:

‘ULa’i-Ka (Those for you Muhammad)

2.177 (A-Birr verse): ‘ULa’i-Ka are those were truthful

Q: Why would someone say: Those for you are those who are truthful, why not just say  They are truthful!  Specially given the most popular Arab’s poetic construction of Hazf (Omission) which was used to shorten verses.

A: Because those people were rendered in a 3D motion picture (so to say) and Muhammad and was watching them as a Shaahid (Witness). This is how you address someone when they are watching something “those for you” or “that over there in front of you”.

Back to Hadith Nur, these sorts of odd Hadith and indeed many in the books, are transcripts of visual experiences of Muhammad peace be upon.

Q: What of peacock and pearl and tree and lamp?

A: These entities in the other universe of spiritualities have no forms! they are immaterial, they were PROJECTED (Mathal) into this world for Muhammad to be able to have visual experience, otherwise he could not convey anything to us as a record. Sufis call this Tajalli (Lucent Manifestation) the word used in the verse about Moses in mountain requesting to see Allah 7:143.

Residual Vision 

But what Muhammad saw in such visual form, has a lingering residue and still being shown on this planet, there are those of Allah’s servants who are ‘entangled’ with the Eye of the Prophet (as in Insan Kamil or perfected eye) and they can see what the Prophet Muhammad saw awake or asleep.

Therefore peacock might still have a residual visual presence on this planet, and some are able to see him, some might see the Tree, some might see the shimmer flickers of the pear or some might even be able to see their own beauty within the she-mirror…

 

 

‘Amā (Cloud)

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Risāl-eh Jām-eh Jahān Namā (Crystal Cosmic Viewer)
By Shams Maghribi 

Therefore the needed form of Kamal (Perfection) is based upon yet another Ta’yyun (Contrast) and another Tajalli (Lucent Manifestation), which are exhaled (Nafas) from the respiratory-Batin (Deep inmost core) of the source of Tajalli, emerged (Zuhur) and via this Inba’ath (Out-flowing emanation) all the Divine, Cosmic and human realities became discernable from each other. And all these (realities) in need of Tafsil (Divisibility and detailed-ness) appeared in an orderly organization (i.e. like flows of a liquid/gas) within the second Ta’ayyun (Contrast) and Tajalli (Lucent Manifestation).

And this Nafas (Exhalation) is like unto a thin cloud occluding the blazing sun or veiling the Sun of Ahadiyat (Extreme Divine Oneness) just a tiny bit. And the latter is based upon a question that was asked of the Prophet: Where was our Lord before created the creation? And the Prophet replied: Within a cloud above it no air and below it no air. His reply is Isharat (Pointing) at what was said earlier; however the Prophet mentioned that there was no air below the said cloud to make sure they understood that his words are not rendering a physical cloud and air!

سنن ابن ماجه.  – للإمام ابن ماجه
الجزء الأول >> [افتتاح الكتاب في: الإيمان، وفضائل الصحابة، والعلم] >> (13) باب فيما أَنكرت الجهِيَمة

182 – حَدَّثنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، ومُحَمَّد بْنُ الصباح. قَالَا: حَدَّثنَا يزيد بْنُ هارون. أَنْبَأَنَا حماد بْنُ سلمة، عَنْ يعَلِيّ بْنُ عطاء، عَنْ وَكِيْع بْنُ حدس، عَنْ عمه أَبِي رزين؛ قَالَ:
قلت: يا رَسُول اللَّه! أَين كَانَ ربنا قبل أَن يخلق خلقه؟ قَالَ (كَانَ فِي عماء، مَا تحته هُوَاء، وما فوقه هُوَاء، وما ثُمَّ خاق، عرشه عَلَى الماء).
[ش (عماء) العماء السحاب. قَالَ كثير من العلماء: هَذَا من حديث الصفات، فتؤمن بِهِ وبكل علمه إِلَى عاله. (ما تحته الماء) “مَا” نافية، لاَ موصولة. وكذا قوله وما فوق. (مَا ثُمَّ خلق) “ثُمَّ” اسم إشارة إِلَى المكان. و”خلق” بمعنى مخلوق].

Reflection of Wujud Mutlaq (Absolute Being)

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Ibn Arabi
“And also the Wujud_Mutlaq (The Absolute Being) is like a mirror for the ‘Adam_Mutlaq (The Absolute Non-Being) i.e. the Non-being views itself upon this mirror and the shape/image that is reflected off is the very core essence of Non-being which is described as Mumkin (The Potentiality), the image is indeed that of the viewer in front of the mirror, it is not the viewer, and it is the image of none else.”

Note: last sentence needs review

الفتوحات المكية  محيي الدين ابن عربي
وكان أيضاً الوجود المطلق كالمرآة للعدم المطلق فرأى العدم المطلق في مرآة الحق نفسه فكانت صورته التي رأى في هذه المرآة هو عين العدم الذي اتصف به هذا الممكن وهو موصوف بأنه لا يتناهى كما العدم المطلق لا يتناهى فاتصف الممكن بأنه معدوم فهو كالصورة الظاهرة بين الرائي والمرآة لا هي عين الرائي ولا غيره فالممكن ما هو

Hijab vs. Barzakh

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Barzakh is an impediment or obstacle between two objects so they cannot reach other. They might have knowledge of each other, but they cannot touch each other or arrive at each other due to this barrier or buffer called Barzakh.

Hijab is a membrane or screen or something alike that hides one object from another. There is a component of secrecy and hidden-ness in the word Hijab. Veil or membrane are good translations.

 

لسان العرب ابن منظور

برزخ

البَرْزَخُ: ما بين كل شيئين، وفي الصحاح: الحاجز بين الشيئين.

لسان العرب ابن منظور

حجب

الحِجابُ: السِّتْرُ.

حَجَبَ الشيءَ يَحْجُبُه حَجْباً وحِجاباً وحَجَّبَه: سَترَه.

وقد احْتَجَبَ وتحَجَّبَ إذا اكْتنَّ من وراءِ حِجابٍ.

وامرأَة مَحْجُوبةٌ: قد سُتِرَتْ بِسِترٍ.

Tawus (Peacock)

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Tawus is a name extracted from the verb Tus meaning to adorn, decorate.

Therefore Tawus is not Arabized i.e. it is not exogenous to the language of the Arab. The name is obtained within the language.

 

شرح نهج البلاغة

ابن أبي الحديد

 الشرح: الطاوس: فاعول، كالهاضوم، والكابوس، وترخيمه طويس: ونضد: رتب.

 

جمهرة اللغة ابن دريد

وتطوّست المرأةُ، إذا تزيّنت، ومنه اشتقاق الطاووس.

Hal-La-Lū

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Hal-La-Lū is linked to the abbreviated standing phrase called Tahlil: La Ilaha Illal_Lahi  (No deity other than Allah)

Original verb is Halla (See Hans Wehr) and he also indicates the same meaning.

Therefore the odd looking ambiguous verb Hal-La-Lū means they all said/chanted/recited La Ilaha Illal_Lahi  (No deity other than Allah) as they were circling the Qindil within which Muhammad was placed in standing position of prayers.

 

Tahlil as a Habitat with spatial attributes

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 thanAllah) 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 (DivineThrone), 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 the reciter 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.

Remark: 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.
Inhabitants of Habitat of Tahlil 
The Prophet said:
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).
Remark: ‘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.