Majmu' al-FatawaIbn Taimiya

remembrance of Allah and a proclamation of His greatness for guidance, whereas there it is for provision. It is authentically reported that when the Prophet, may Allah bless him and grant him peace, came within sight of Khaybar, he said:

“Allah is the Greatest! Khaybar is ruined! When we descend upon a people’s territory, evil is the morning of those who were warned.”

He would proclaim Allah’s greatness upon reaching elevated places—for example, when mounting his riding animal, ascending a rise in the ground, or climbing al-Safā and al-Marwah. Jābir said:

“When we were with the Messenger of Allah, may Allah bless him and grant him peace, we would proclaim Allah’s greatness whenever we ascended and glorify Him whenever we descended; prayer was therefore arranged according to this pattern.”

Reported by Abū Dāwūd.

The proclamation of Allah’s greatness is repeated at the beginning and end of the call to prayer, which is an exalted remembrance. It is also prescribed during prayer, when rising and lowering oneself, and when commencing it, as he said:

“One enters its consecrated state by proclaiming Allah’s greatness.”

It has also been narrated that “proclaiming Allah’s greatness extinguishes fire.” Thus, proclaiming Allah’s greatness is also prescribed to repel enemies—the devils among humans and jinn, as well as fire, which is an enemy to us. All this shows that proclaiming Allah’s greatness is prescribed on momentous occasions, whether because of the size of the gathering, the greatness of the deed, the intensity of the circumstances, or other such weighty matters. This makes clear that Allah is greater, so that His majesty prevails in people’s hearts over the greatness of those momentous things. Thus, all devotion is for Allah, and His servants proclaim His greatness.

They thereby attain two aims: the aim of worship, through their hearts magnifying Allah; and the aim of seeking His help, through the submission to His majesty of all else they seek. For this reason, proclaiming Allah’s greatness is prescribed for guidance, provision, and victory, for these three

ذِكْرٌ لِلَّهِ وَتَكْبِيرٌ لَهُ عَلَى الْهِدَايَةِ وَهُنَاكَ عَلَى الرِّزْقِ. وَقَدْ {ثَبَتَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ لَمَّا أَشْرَفَ عَلَى خَيْبَرَ قَالَ: اللَّهُ أَكْبَرُ خَرِبَتْ خَيْبَرُ إنَّا إذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ} وَكَانَ يُكَبِّرُ عَلَى الْأَشْرَافِ مِثْلَ التَّكْبِيرِ إذَا رَكِبَ دَابَّةً وَإِذَا عَلَا نَشْزًا مِنْ الْأَرْضِ وَإِذَا صَعِدَ عَلَى الصَّفَا وَالْمَرْوَةِ. {وَقَالَ جَابِرٌ كُنَّا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إذَا عَلَوْنَا كَبَّرْنَا وَإِذَا هَبَطْنَا سَبَّحْنَا فَوُضِعَتْ الصَّلَاةُ عَلَى ذَلِكَ} رَوَاهُ أَبُو دَاوُد. وَجَاءَ التَّكْبِيرُ مُكَرَّرًا فِي الْأَذَانِ فِي أَوَّلِهِ وَفِي آخِرِهِ وَالْأَذَانُ هُوَ الذِّكْرُ الرَّفِيعُ وَفِي أَثْنَاءِ الصَّلَاةِ وَهُوَ حَالُ الرَّفْعِ وَالْخَفْضِ وَالْقِيَامِ إلَيْهَا كَمَا قَالَ " تَحْرِيمُهَا التَّكْبِيرُ " وَرُوِيَ " أَنَّ التَّكْبِيرَ يُطْفِئُ الْحَرِيقَ " . فَالتَّكْبِيرُ شُرِعَ أَيْضًا لِدَفْعِ الْعَدُوِّ مِنْ شَيَاطِينِ الْإِنْسِ وَالْجِنِّ وَالنَّارِ الَّتِي هِيَ عَدُوٌّ لَنَا وَهَذَا كُلُّهُ يُبَيِّنُ أَنَّ التَّكْبِيرَ مَشْرُوعٌ فِي الْمَوَاضِعِ الْكِبَارِ لِكَثْرَةِ الْجَمْعِ أَوْ لِعَظَمَةِ الْفِعْلِ أَوْ لِقُوَّةِ الْحَالِ. أَوْ نَحْوِ ذَلِكَ مِنْ الْأُمُورِ الْكَبِيرَةِ: لِيُبَيِّنَ أَنَّ اللَّهَ أَكْبَرُ وَتَسْتَوْلِيَ كِبْرِيَاؤُهُ فِي الْقُلُوبِ عَلَى كِبْرِيَاءِ تِلْكَ الْأُمُورِ الْكِبَارِ فَيَكُونُ الدِّينُ كُلُّهُ لِلَّهِ وَيَكُونُ الْعِبَادُ لَهُ مُكَبِّرِينَ فَيَحْصُلُ لَهُمْ مَقْصُودَانِ. مَقْصُودُ الْعِبَادَةِ بِتَكْبِيرِ قُلُوبِهِمْ لِلَّهِ وَمَقْصُودُ الِاسْتِعَانَةِ بِانْقِيَادِ سَائِرِ الْمَطَالِبِ لِكِبْرِيَائِهِ وَلِهَذَا شُرِعَ التَّكْبِيرُ عَلَى الْهِدَايَةِ وَالرِّزْقِ وَالنَّصْرِ؛ لِأَنَّ هَذِهِ الثَّلَاثَ

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