Dar as-Sahaba

Allāhu Akbar

June 28, 2009

Allāhu Akbar

Allāh – the Most High – says.

“That He will call you to account for what your hearts have earned.”

[Sūrah al-Baqarah 2:225].

“The day when neither wealth nor children will be of any avail, except he who comes to Allāh with a dean and pure heart.”

[Sūrah ash-Shu’araa 79:88-89].

The Prophet sallAllāhu ‘alayhi wa sallam said:

“Indeed, there is a piece of flesh in the body; if it is sound then all the body is sound. However, if it is diseased, then all the body is diseased Truly that is the heart.” [1]

Al-Ḥāfidh Ibn Rajab (d.795H) – raḥimahullāh – said:

“So know that the world – and whatever is above it and below it in the water- will not be corrected except when the actions of its people are all for Allāh. The actions of the body follow on from the actions and intentions of the heart. So when the actions and intentions of the heart are purely for Allāh alone, then it is corrected, and likewise the actions of the body will also be correct. However, if the actions and intentions of the heart are for other than Allāh, then it is corrupted, and likewise the actions of the body will be corrupted in proportion to how much the heart is corrupted.” [2] And he said: “Hearts will not be corrected until the ma’rifah (knowledge and realization) of Allāh – being in awe of His greatness, loving Him, fearing Him, hoping in Him, relying and trusting in Him – is not firmly implanted in them. This is the reality of Tawḥīd and the meaning of the saying: Lā ilāha illAllāh (that none has the right to be worshipped except Allāh). Thus, hearts will not be corrected until Allāh is made the ilaah (deity) to be known, to be loved, feared and hoped in, and that He – along with this – becomes the only ilaah(deity) worthy of this, without associating any partner to Him in this.” [3]

Indeed, we may begin to appreciate the greatness of Allāh – the Most High’s – and being in awe of Him, by considering some narrations regarding what He – the Most High – has created.

The Prophet sallAllāhu ‘alayhi wa sallam said:

“Indeed I see what you do not see and hear what you do not hear. Heaven has groaned, and it has a right to do so. By Him in Whose Hand is my soul! There is not in the heaven a space equivalent to four fingers, except than an angel has prostrated his forehead to Allāh in it. By Allāh! If you knew what I know, you would laugh little and weep a lot, and you would not take delight in women in their beds, but rather would go to the wilderness and implore Allāh for help.” [4]

He sallAllāhu ‘alayhi wa sallam said:

“The seven Heavens compared to the Kursee (the Footstool of Allāh) is like a ring which is thrown into a desert. And such is the magnitude of the ‘Arsh (the Throne of Allāh) compared with the Kursee.” [5]

He sallAllāhu ‘alayhi wa sallam also said:

“I have been given permission to relate to you about the Angels of Allāh – the Most High – that carry the ‘Arsh (Throne). Between one of the Angel’s ear and shoulder is a distance of seven hundred year journey.” [6]

And he sallAllāhu ‘alayhi wa sallam also said:

“Al-Baytul-Mamoor is in the seventh heaven [directly above the Ka ‘bah]. Each day seventy thousand angels enter it, and they will not return until the Day of Resurrection.” [7]

So: “the need of the servants for this (type of) knowledge is greater then every other need; and it is the most necessary of all things for them, since there is no life for the hearts, nor any delight, nor any tranquility, except through knowing their Lord, the only One Who deserves to be worshipped, their Creator – with His Names, His Attributes and His Actions, and that He – along with all that – is more beloved to the person than anything else. So man’s striving is with regards to everything that will draw him nearer to Allāh, to the exclusion of the creation. So the people who know Allāh the best, are the ones who best follow the way to Him; and know best what lies at the end of the way.” [8]


[1] Related by al-Bukhārī (1/126) and Muslim (no.1599) from an-Nu’mān b. Basheer raḍiyallāhu ʿanhumāa.

[2] Jāmiʿ al-‘Uloom wal-Hikam (p120).

[3] Jāmiʿ al-‘Uloom wal-Hikam (p.120).

[4] Ḥasan: Related by Ibn Mājah (no.4190) and at-Tirmiḏī (2/51),who authenticated it, from Abū Ḏarr radiAllāhu ‘anhu.

[5] Ṣaḥīḥ: Related by Ibn Abī Shaybah in Kitābul-‘Arsh (1/114) and al-Bayhaqī in as-Asmāʾ was-Ṣifāt (p 290), from Abū Ḏarr radiAllāhu ‘anhu. The ḥadīth is authentic due to its various routes of transmission – as Shaykh al-Albānī has explained in al-Ṣaḥīḥahh (no.109).

[6] Ṣaḥīḥ: Related by Abū Dāwūd (no.4727) and al-Bayhaqī in as-Asmāʾ was-Ṣifāt, (no.398), from Jābir radiAllāhu ‘anhu. It was authenticated by Imām adh-Dhahobee in al-‘Uluww (p.58).

[7] Ṣaḥīḥ: Related by Aḥmad (3/153), from Anas radiAllāhu ‘anhu. And the addition is related by Ibn Jarīr al-Ṭabarī in his Tafsīr (11/27). The ḥadīth was authenticated by al-Albānī in al-Ṣaḥīḥahh (no.477).

[8] Sharḥul-‘Aqeedatit-Taahawiyyah (p.27) of Imām Ibn Abil-‘lzz.