In your mother’s womb you were an aquatic weightless organism, like unto a cosmonaut traversing from one universe to another, incubated in a fluid chamber to ease the voyage.
Passing through the singularity of birth, you exited the cocoon of womb into gaseous atmosphere of this planet and upon her hard crust, emerging a new creature with de novo physiology, motility and uniquest innovative mentation.
Upon this earth and within her atmospherics a habitat for new-you, and similarly the womb an aquatic habitat, your living-life in perpetual metamorphosis from one habitat to another.
Yet upon the exit of the womb, you suffer from total amnesia of what was inside the mother’s incubation chamber, the new-you has no recollection of prenatal events.
You are extant in multi-verse, metamorphosed in myriad of distinct habitats e.g. the womb and this earth to name a few, the grave to name another.
Some are causal habitats with passage of time, some non-causal out of the time’s streams.
Prophet peace be upon him informed that there is another habitat, within which humans have a truly real existence, extant entirely in and of itself, namely Habitat of Tahlil or Divine Oneness.
“Lā ‘Ilāha ‘Il-lal-lāhu (Tahlil: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).
Habitants of this habit form a collective:
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].
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
As you do not recall ever being within the habitat of the womb, you also suffer from amnesia each time upon exiting from the habitat of Tahlil; in this bio-psychological form you cannot remember much of that habitat, though it is the humanity’s most true form of existence.
Dhikr(Divine Remembrance) is a spiritual practice to remember beyond the bio-psychological amnesia of birth.
Most notable reality of this habitat is that foul deeds cannot enter it, each and every human being can live in this habitat and their sins will not be allowed inside i.e. flawless.
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
‘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 human might do, whether good or evil, untarnished by any sin, on the contrary it affects the sins, washes them away.
Al-Isma’ Allah-i Al-Husna
Thabit (‘Moveless Speech’) means this habitat is untouched by human deeds i.e. human piety or evil does not increase or decrease Tahlil.
Habitat of Tahlil has may names, one particular one:
Al-Qaul-i 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.
33:70 O you who have attained to faith! Remain conscious of God, and [always] speak Al-Qaul-i Al-Sadid (The Barrier Verbiage) i.e. Tahlil
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدً
Kalimat Al-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).
وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ لَعَلَّهُمْ يَرْجِعُونَ
This habitat is for you to everlast, while your body and molecular mind withers, the sanctity of this habitat is rest assured for your true existence in multi-verse.
No matter what happens to you here on this planet, no matter what of good and foul you do, you can always return to the safety and sanctity of the habitat of Tahlil.
Imam Razi points at the event of Pharaoh threatening his magicians, who were bedazzled by the Light of the Tahlil emanating from Moses peace upon him, as they submitted without his permission and did not fear the consequences of prolonged gory reprisal that awaited them:
Once exposed to the sight of the Habitat of Tahlil the concerns and anxieties of this world vanish.
For those who seek the secrets of cosmos:
Maqālid-u Al-Samawāti Wa Al-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.
لَهُ مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ أُوْلَئِكَ هُمُ الْخَاسِرُونَ
The foundation of cosmos is upon Tauhid (Divine Oneness), thus within habitat of Tahlil keys to secrets of cosmos readily available for whom Allah wishes to bestow.
© 2017-2002, Dara O Shayda
2 thoughts on “Habitat of Tahlil”
Salaam to everyone
This was written in response to a comment/question Shakir had. Basically how can a man who loves Allah suddenly turn around and do something foul or vice a versa a foul person suddenly find love in his heart for Allah.
Or Allah loving a foul person in spite of their evil and so on.
Most of our views of God and religion are from Hollywood movies or simplified versions of our religion produced for college educated minds, so they could have some kind of religion too.
To make the matters even simpler, Muslims today speak the English conceptions of the words like God and religion. They have lost the true original religion.
For example, Tahlil is just a couple of words, as in John 1:1 IN THE BEGINNING WAS THE WORD…
This has nothing do with Kalima, this has to do with the writ of a feudal king who had the LAW in written form with him who his tax collectors delivered to people as declarations.
Jesus was declared King and the story continues on the same footing of God in the image of Feudal Kings.
That in in Britain you have people titled LORD! As in LORD of the land and villagers they owned.
None of this has anything to do with Tahlil and its verbiage, though Muslims today have lost the knowledge of Tauhid all together.
Tauhid to them is just WORD, a WRIT.
Upon studying the saying of the Prophet and Tahlil, one get a clear feel about the fact that Tahlil is a place, has spatial attributes, and has dwellers or folk in it.
So I called Tahlil a habitat, which happens to have some language about it as well.
Thank you Sayyadi for this post on Tahlil. Never knew that such a state was existent — and thereby I was missing out on such a beautiful yet so very perplexing part of Being a Muslim. However, I suspected that something like Tahlil aught to exist. Thank you for this very difficult piece of research.
And the key attribute that I took for Tahlil was as if “causality” did not apply there — all consequences of the human actions (causes) swept away by the flood of Rahmah of Allah.
Among the scheme of things that the Ulama tell us (Azal-Alast-Adam-Birth-Life_on_Earth-Death-Resurrection-Jannah-Jaheem) where does this beautiful land of Tahlil exist and how does it fit into that scheme?
May Allah reward you for the joy you bring through your research.
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