The Prophet ﷺ said:

“The seven heavens and the seven earths, in comparison to the Kursī, are like a ring thrown into a vast desert. And the superiority of the ‘Arsh over the Kursī is like the vastness of that desert over the ring.”

Sahih Ibn Hibban, Hadith 361 — narrated by Abu Dharr رضي الله عنه. Tafsir Ibn Kathir

The Prophet ﷺ gave us this comparison so that we could understand how small this world, these heavens, and everything we can see truly are before the vastness of  Allah’s ‘Arsh and Kursī.

The Qur’an mentions the Kursī in Ayat al-Kursī, where Allah says:

Surah Al-Baqarah (2:255)

وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ

“His Kursī extends over the heavens and the earth.”

And modern science and technology have shown us just how enormous the universe itself is.

The observable universe is estimated to be approximately:

Diameter: around 93 billion light-years
Radius: around 46.5 billion light-years in every direction from Earth, or from our position as observers.

And this is only what we are able to observe. We do not even know how much larger the universe is beyond what we can see.

Yet all of this is described in the Hadith as being like a ring thrown into a vast desert when compared with the Kursī.

Think about how small we truly are.

And think about how immense our Creator is.

It is something we cannot even fully comprehend.

The Messenger of Allah ﷺ said:

“Seven are those whom Allah will shade under His Shade on the Day when there will be no shade except His Shade.”

The seven are:

1. A Just Ruler

2. A Worshipping Youth

3. A Heart Attached to the Mosques

4. Two Who Love Each Other for Allah

5. One Who Rejects Temptation Out of Fear of Allah

6. One Who Gives Charity Secretly

7. One Who Remembers Allah Alone and Weeps

Reference: Sahih al-Bukhari 660; Sahih Muslim 1031.

But there is another point worth reflecting upon.

The Shadow

We all know how vast the ‘Arsh is like a desert compared to the heavens and the earth. So, imagine how immense its shade would be.

But what if that immense shadow were cast over a small ring? Would the ring receive that shadow?

Of course it would.

But what if, on the Day of Judgment, you do not receive the shade of the ‘Arsh?

What would you call that?

Of course: misfortune.

Why?

Because on the Day of Judgment, Allah’s mercy and the shade of the ‘Arsh will be granted to those who are close to Allah.

If a person has distanced himself from Allah in this world, then imagine how far he will be on that Day—so far that he will not be given a place beneath the shade of Allah’s mighty ‘Arsh. Instead, he will be distanced from Allah.

So come under the shade of Allah’s mercy today, before it becomes too late.

This is a strange kind of shadow one in which there is light, and elevation.

Allah has given human beings the choice to attain it.

We have been given the opportunity in this world, before the time comes when there is no longer an opportunity to return.

So let us return to our Allah today.

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The Prophet Muhammad ﷺ said:

“Whoever said, ‘Lā ilāha illā Allāh,’ and had even an atom’s weight of goodness (faith) in his heart will come out of Hellfire.”

Sahih al-Bukhari, Hadith 44

To understand how the possible meaning of this Hadith may actually unfold, let me present a personal reflection before you.

From this Hadith, we learn about Allah being Ar-Rahman and Ar-Rahim, but how will that tiny amount of faith—an atom’s weight—be exposed? 

Surah Al-Humazah gives us a striking description that invites us to reflect on this.

Surah Al-Humazah 

In the name of Allah, the Most Compassionate, the Most Merciful

وَيۡلٌ لِّـكُلِّ هُمَزَةٍ لُّمَزَةِ ۙ‏ ١

Woe to every scorner and mocker,

اۨلَّذِىۡ جَمَعَ مَالًا وَّعَدَّدَهٗ ۙ‏ ٢

Who amasses wealth and keeps counting it,

يَحۡسَبُ اَنَّ مَالَهٗۤ اَخۡلَدَهٗ​ ۚ‏ ٣

Thinking that his wealth will make him immortal.

  كَلَّاۖ لَيُنۢبَذَنَّ فِي ٱلۡحُطَمَةِ ٤

No! He will surely be thrown into the Crusher.

وَمَاۤ اَدۡرٰٮكَ مَا الۡحُطَمَةُ ؕ‏ ٥

And what will make you realize what the Crusher is?

نَارُ اللّٰهِ الۡمُوۡقَدَةُ ۙ‏ ٦

It is the fire of Allah, fully kindled,

الَّتِىۡ تَطَّلِعُ عَلَى الۡاَفۡـــِٕدَةِ ؕ‏ ٧

Which will rise over the hearts.

اِنَّهَا عَلَيۡهِمۡ مُّؤۡصَدَةٌ ۙ‏ ٨

Indeed, it will be sealed over them,

فِي عَمَدٖ مُّمَدَّدَةِۭ٩ 

In extended columns.

At first glance, this Surah describes people whose ego makes them believe that their wealth will keep them alive forever

Allah has described their fate in this Surah. 

But what if a person has even a little faith in their heart?

So, when the fire reaches the heart, what will it do? Will it burn it, and will every part keep burning until it is crushed?

And if someone has only a small portion of faith in their heart, then what will happen? Will the fire burn that as well? Will that portion of faith also come to an end?

So, let us look at this through the following incident.

The Boycott of Shi‘b Abi Talib

The polytheist leaders of Quraysh imposed a severe three-year social and economic boycott against Prophet Muhammad ﷺ and his clan, Banu Hashim. They hung a formal pact inside the Kaaba that strictly banned all trade, marriage, and communication with the clan until they handed over the Prophet.

To stay safe, the Muslims and their relatives retreated to a narrow valley called Shi'b Abi Talib. They faced extreme starvation and hardship during these three years, often surviving only on tree leaves and scarce smuggled food.

The blockade finally ended when a miracle occurred and termites ate the entire unjust document, leaving only Allah’s name untouched. Upon discovering this, a few sympathetic tribal leaders formally tore down the pact and allowed everyone to return home safely.

This incident gives us a way to reflect on the Hadith: just as the termites consumed the document while Allah’s name remained, perhaps the description of the Fire reaching the heart invites us to contemplate how, despite punishment, the faith Allah placed within a believer’s heart is not ultimately lost.”

Because Allah says in the Qur’an:

Surah At-Taghabun 64:17

إِن تُقْرِضُوا۟ ٱللَّهَ قَرْضًا حَسَنًا يُضَـٰعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ ۚ وَٱللَّهُ شَكُورٌ حَلِيمٌ

So, if you do not want that fire to touch you, then from today itself, start cleansing your heart.

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“It’s My Will”  Is It Really That Simple?

We often do something, and when someone asks us about it, we simply say, “It’s my will,” and move on just to avoid explaining ourselves.

But is it really such a simple statement?

If we deeply reflect on it, another reality begins to appear before us: Can a person always claim, “It’s my will,” when their decision affects someone else?

The Prophet ﷺ said:

 “Each of you is a shepherd, and each of you will be questioned about his flock.”

 Reference: Sahih al-Bukhari 893; Sahih Muslim 1829.

Read this hadith carefully.

When a person has authority or responsibility over another person and has to make a decision concerning them, that authority does not simply give them the right to say, “It’s my will.” Rather, it places a responsibility upon them to act with justice, wisdom, and accountability.

A person cannot simply make a decision affecting someone else and then escape every question by saying, “Because I said so.”

If a decision is difficult but necessary, there should at least be a sincere reason behind it. And when appropriate, that reason should be communicated to the person who is affected by the decision.

Otherwise, “It’s my will” can become a disguise for selfishness.

So why does a person say, “It’s my will” ?

Sometimes because they begin to consider their authority a personal right over others.

They forget that authority is not ownership.

Imagine a father wants his daughter to marry someone she does not want to marry. Instead of listening to her concerns, understanding her reasons, or discussing the matter with her, he simply says:

“It will happen according to my will.”

He gives no explanation.

He does not ask why she refuses.

He does not explain the wisdom behind his decision.

He does not try to understand her feelings.

He simply relies on his position of authority.

This is no longer merely a question of making a difficult decision.

It can become an example of using power because the other person does not possess the same power to resist it.

And sometimes that pressure does not even have to be physical. It can take the form of emotional pressure, guilt, fear, or manipulation.

But then comes a much deeper question:

Will a person be able to stand before Allah on the Day of Judgment and simply say, “It was my will”?

Of course not.

Allah knows the intention behind every decision, the circumstances surrounding it, and the way we used the authority entrusted to us.

Ultimately, we are accountable.

But what should a person do when they genuinely have to make a difficult decision one that may be right, but whose wisdom they cannot explain yet?

Here, trust matters.

If you have consistently dealt with people justly, if they know that you care about their wellbeing, and if there is a genuine reason that cannot yet be revealed, you can say:

“Trust me. I cannot explain everything right now, but I promise that when the right time comes, I will explain.”

This is very different from simply saying:

“It’s my will.”

The first asks for trust.

The second can demand submission without explanation.

And when making a decision, one should keep Allah’s command before them and clearly explain that this is Allah’s command, and that no personal selfishness or self-interest is involved in the decision.

We can see an important lesson in the Treaty of Hudaybiyyah.

Some of its terms appeared, at first glance, to be extremely difficult for the Muslims. Yet the Prophet ﷺ did not turn his authority into a statement of personal ego. The believers had to exercise patience and trust Allah and His Messenger ﷺ. With time, the wisdom and tremendous benefit of the treaty became apparent.

This teaches us something important:

Not every correct decision will immediately make sense to everyone.

Sometimes a person in a position of responsibility may know something that others do not yet know.

But that does not give human beings the right to behave as though they are absolute masters over others.

We should never try to become “Allah” over another human being.

Absolute authority belongs to Allah.

A human being can request.

A human being can advise.

A human being can make decisions within the responsibility entrusted to them.

A human being can ask others to trust them.

But ultimately, we are all servants of Allah.

And sometimes the words “It’s my will”  can create confusion, resentment, and even rebelliousness especially when they are used repeatedly without justice, wisdom, or communication.

That is why the hadith “Each of you is a shepherd, and each of you will be questioned about his flock” should make us rethink the way we use our authority.

A parent should reflect on it.

A husband should reflect on it.

A leader should reflect on it.

A teacher should reflect on it.

Anyone who has responsibility over another person should reflect on it.

Because one day, the question will not simply be:

“Did you have authority?”

The deeper question will be:

“How did you use the authority that was entrusted to you?”

And on that day, “It was my will” will not be enough.

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The Messenger of Allah (ﷺ) said:

"Having a good expectation (positive opinion) is part of excellent worship."

Reference: Sunan Abu Dawud 4993

If we reflect deeply on this Hadith, we realize that it teaches us about having positive intentions and positive thinking. The Prophet Muhammad (ﷺ) described this attitude as a part of worship.

Why is this so important? Let us reflect on it.

You have heard the story of Iblis and Prophet Adam (A.S.) many times. The Qur'an tells us that Iblis lied by saying that Allah had only forbidden Adam (A.S.) from eating from the tree because otherwise he and his wife would become angels or live forever. Through this deception, Iblis caused Prophet Adam (A.S.) to leave Paradise.

Allah says:

Surah Al-A'raf (7:20)

فَوَسۡوَسَ لَهُمَا الشَّيۡطٰنُ لِيُبۡدِىَ لَهُمَا مَا وٗرِىَ عَنۡهُمَا مِنۡ سَوۡاٰتِهِمَا وَقَالَ مَا نَهٰٮكُمَا رَبُّكُمَا عَنۡ هٰذِهِ الشَّجَرَةِ اِلَّاۤ اَنۡ تَكُوۡنَا مَلَكَيۡنِ اَوۡ تَكُوۡنَا مِنَ الۡخٰلِدِيۡنَ‏ 

"Then Satan whispered to them to reveal to them what had been hidden of their private parts. He said, 'Your Lord has only forbidden you this tree lest you become angels or become among the immortals.'"

If we reflect on the psychology of this event, what exactly did Iblis do?

• He spoke falsely about Allah.
• He put conflict into the mind of Adam (A.S.).
• He planted a negative thought.

He made Prophet Adam (A.S.) believe that Allah was deceiving him. Influenced by these words, Adam (A.S.) eventually ate from the tree.

This is exactly what the Prophet Muhammad (ﷺ) addressed when he taught us to maintain good expectations. We should always believe that Allah intends good for us and that He is always dealing with us in the best way.

Otherwise, negative thoughts can gradually lead a person toward mistakes and wrong decisions.

Now think about it yourself. Adam (A.S.) was in Paradise, yet he could have turned to Allah and prayed for guidance.

Likewise, whenever we face difficulties, we should call upon Allah.

We should consider every situation as a part of life's tests and sincerely ask Allah to grant us correct knowledge, remove the confusion within our hearts, and guide us to the right path.

Allah always helps the one who remembers Him.

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The Prophet Muhammad ﷺ said:

“No one who has even a mustard seed’s weight of arrogance in his heart will enter Paradise.”

Sahih Muslim 91

And in the Qur’an, Allah says:

Surah An-Nahl 16:23

اِنَّهٗ لَا يُحِبُّ الۡمُسۡتَكۡبِرِيۡنَ‏ 

“Indeed, He does not like those who are arrogant.”

So, why is Takabbur (arrogance) such a serious sin?

What does arrogance actually do to a human being that Allah gives such a severe warning against it?

The answer can be understood through the psychology of the Hadith—and even more deeply through one of the Names of Allah:

Al-Mutakabbir — ٱلْمُتَكَبِّرُ

Al-Mutakabbir (ٱلْمُتَكَبِّرُ) is commonly understood as The Supremely Great, The Majestic, or The Dominant One.

The One Without Error.

But there is a deeper meaning here that is extremely important to understand.

Let us search for the answer to one question:

Why is Allah Al-Mutakabbir?

Why does true dominance and absolute greatness belong to Allah alone?

Because Allah possesses total knowledge.

He possesses total mercy.

He possesses total kingdom and authority.

Human beings, however, do not possess complete knowledge. A person does not know what the future holds. How, then, can a human being know with certainty what another person will do in the future?

If a person does not even possess complete knowledge of his own future, how can he become arrogant toward another human being?

How can a human being claim superiority when absolute dominance is not a human attribute?

Whatever position, status, ability, knowledge, beauty, wealth, or honor a person has received is ultimately a favor and blessing from Allah.

Therefore, instead of arrogance, a human being should respond to Allah’s blessings with gratitude and thankfulness.

To understand this more deeply, we need to read the next part of the Hadith.

What Is Takabbur According to the Prophet ﷺ?

A man asked the Prophet ﷺ about a person who likes his clothes and shoes to be beautiful. The Prophet ﷺ replied:

“Indeed, Allah is Beautiful and He loves beauty. Arrogance is rejecting the truth and looking down on people.”

Sahih Muslim 91a 

This Hadith gives us a profound definition of Takabbur.

Takabbur is not simply wearing beautiful clothes, having good shoes, looking attractive, or appreciating beauty.

The Prophet ﷺ clearly explained that arrogance is something much deeper:

Rejecting the truth and considering other people inferior.

This shows us that when a person looks down upon others and considers himself better than them, he is displaying the psychological reality of Takabbur.

Why Does Takabbur Belong to Allah Alone?

Allah is Al-Mutakabbir (ٱلْمُتَكَبِّرُ) because He is the absolute Owner and Master of everything.

He possesses complete knowledge.

He possesses absolute authority.

He possesses the entire kingdom.

He possesses perfect greatness and majesty.

A human being possesses none of these attributes absolutely.

Whatever a person has is something Allah has granted him.

Your knowledge is granted by Allah.

Your wealth is granted by Allah.

Your strength is granted by Allah.

Your beauty is granted by Allah.

Your position is granted by Allah.

Even the ability to achieve anything is ultimately a blessing from Allah.

So when a person becomes arrogant because of something Allah Himself gave him, he forgets the true source of that blessing.

This is why gratitude is a better path than arrogance.

The Greatest Example of Takabbur: Iblis

The Qur’an gives us the most powerful example of arrogance in the story of Iblis.

When Allah commanded Iblis to prostrate before Adam عليه السلام, Iblis refused and said:

Surah Sad 38:76

 اَنَا خَيۡرٌ مِّنۡهُ‌ؕ خَلَقۡتَنِىۡ مِنۡ نَّارٍ وَّخَلَقۡتَهٗ مِنۡ طِيۡنٍ‏

“I am better than him. You created me from fire and created him from clay.”

Look carefully at the psychology behind these words:

“I am better than him.”

This was the attitude of Iblis.

He compared himself with Adam عليه السلام and considered himself superior.

And this arrogance became the cause of his downfall.

The lesson is profound:

Takabbur does not merely make a person proud; it can make him blind to the truth of his own position before Allah.

No Creation Has the Right to Be Arrogant

Therefore, arrogance is not something Allah has permitted for any of His creation—whether human or jinn.

A human being should understand his own condition.

He should remember that whatever he possesses has been given to him by Allah.

If Allah has given him knowledge, he should be grateful.

If Allah has given him wealth, he should be grateful.

If Allah has given him status, beauty, strength, or any other blessing, he should recognize it as a favor from Allah.

The better path is therefore Shukr (gratitude), not Takabbur (arrogance).

Because when a person forgets that everything he possesses is ultimately from Allah and begins to think, “I am better than others,” he begins walking toward the same psychological attitude that caused Iblis to fall.

And that is why the warning against Takabbur is so serious.

The real question is not:

“What do I possess that makes me better than others?”

The real question is:

“What do I possess that Allah Himself has not given me?”

When a person truly understands this, arrogance begins to disappear—and gratitude begins to take its place.

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The Messenger of Allah ﷺ said:

"A person follows the religion and way of his close friend, so let each of you look carefully at whom he takes as a friend."

— Jami' at-Tirmidhi 2378

Why did the Prophet ﷺ place such great importance on companionship and company?

The Qur'an tells us that Allah created human beings from clay:

— Surah Ar-Rahman (55:14)

خَلَقَ الۡاِنۡسَانَ مِنۡ صَلۡصَالٍ كَالۡفَخَّارِۙ‏ 

 "He created man from dry clay like pottery."

If we reflect on pottery and clay, we may find a beautiful lesson. Clay vessels absorb what is repeatedly placed inside them. Over time, those substances become part of the vessel itself, and removing their traces becomes difficult.

Imagine a clay pot in which salt is heated every day. Eventually, the pores of the vessel absorb the salt, and even after cleaning, it may continue to affect the taste of whatever is placed inside it.

Human beings are similar in many ways. The people around us, the words we hear, the habits we observe, and the environments we live in slowly leave their marks on our hearts and minds.

This is why the Prophet ﷺ also said:

 "The example of a good companion and a bad companion is that of a perfume seller and a blacksmith's furnace. The perfume seller may give you some perfume, you may buy some from him, or at least you will enjoy his pleasant fragrance. As for the blacksmith, he may burn your clothes, or at least you will be affected by his unpleasant smell."

— Sahih Muslim 2628

This shows a simple but powerful reality: human beings are deeply influenced by their environment.

When a person realizes how much influence has already entered his heart, he should continue the process of purification. This cleansing is not easy. It can be painful, because removing impurities often feels like removing a layer from within ourselves.

Just as washing the skin repeatedly may remove dead layers before revealing healthier skin beneath, purification of the soul also requires patience and persistence.

In Islam, this struggle is known as Jihad al-Nafs — the struggle against one's own lower desires and ego.

It is one of the most difficult struggles because it requires a person to fight against his own impulses, surrender himself before Allah, and resist his desires whenever they become overwhelming.

Over time, when the soul becomes purified, Allah grants protection to the believer's heart, much like a protective glaze shields a clay vessel from absorbing harmful substances.

The remembrance of Allah strengthens this protection, guards the heart, and helps preserve the purity that has been achieved through struggle and perseverance.

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