Terms & Concepts
Allahu Akbar
Written by: Seyyed Muhammad Sajjadi-Hazaveh,
Translated by: Hadi Qorbanyar
23 دورہ
From the earliest days of Islam, takbir (saying Allahu Akbar) has held profound emotional and symbolic significance, serving as a rallying cry in both combat and communal gatherings. During the Sacred Defense, this slogan also encouraged Iranian forces and instill fear into the enemy.
Literally referring to divine glorification, “Allahu Akbar” means God is greater than being described.[1] In the early Islamic era, takbir strengthened the morale of Muslims and weakened the spirit of their enemies and disbelievers. When confronting hostile forces, Muslims had their own powerful mottos, which distinguished friend from foe and undermined enemy morale. Amit (bring death), Ahad (one), and Allahu Akbar are some slogans Muslims used.[2]
Prophet Muhammad (pbuh) in the Battle of Khandaq ordered Muslims to say takbir. Likewise, he proclaimed takbir during the battle against the Jews of Banu Nadir, and again on the night of the marriage of Imam Ali (as) and Lady Fatemah (s). Imam Ali (as) would often recite takbir in battles, and his companions would join him in glorifying God.[3]
In the final months of the Pahlavi regime and on the eve of the Islamic Revolution, saying takbir became widespread in Iran.[4] In late 1978, which coincided with the month of Muharram, the cries of Allahu Akbar echoed from the rooftops across Iran, especially at night. This was a new method of resisting the Shah’s regime.[5] The nightly cries of takbir in those days became a nightmare for the Pahlavi monarchy. Even after fleeing to Morocco, the Shah would become anxious and terrified whenever the call of takbir echoed from the mosques.[6]
On February 1, 1979, when Imam Khomeini (ra) made a speech in Behesht-e Zahra Cemetery, saying takbir to show agreement and support for the speaker became a common practice. Since then, people would respond to speeches by chanting Allahu Akbar once or three times.[7]
In the years of the Sacred Defense, Iranian forces uplifted their morale with spiritual slogans like Allahu Akbar, as well as epic songs, flags, religious symbols, and the teachings rooted in their social, cultural, and historical traditions.[8] High morale is essential to overcoming the enemy, and building on the success depends on preserving a strong collective spirit—both on the battlefield and within society.[9] In the imposed war as well, the cry of Allahu Akbar had the same effect as in early Islam: raising the morale of Iranian forces and striking fear in the enemy.
During the Sacred Defense, the chanting of takbir by Iranian forces served as a psychological warfare tactic. Takbir uplifted the morale of Iranian forces, instilled fear in enemy troops, and inspired a religious fervor that at times led to enemy surrender. At the start of many operations—or when trying to break a siege—Iranian troops would collectively utter takbir. It was also common to announce good news by chanting Allahu Akbar.[10] On the first anniversary of Iraq’s imposed war against Iran, a nationwide takbir was called for at 9 PM on Friday, September 25, 1981. Faced with the resounding cry of Allahu Akbar from both the frontlines and the nation at large, the Iraqi army—fearing an imminent heavy attack—reacted with intense and indiscriminate fire in many areas of engagement.[11]
People also expressed their joy with cries of takbir after defeating the enemy or the liberation of cities. For example, following the liberation of Bostan, millions of Iranians chanted Allahu Akbar from their rooftops.[12] Similarly, people in various cities went to the rooftops and shouted Allahu Akbar to celebrate the success of Operation Thamen al-Aemmah (as).[13]
Sometimes, takbir touched something deep in Iraqi soldiers—it scared them, made them give up or run away, and broke their will to fight. In some cases, after takbir was broadcast along the border, Iraqi forces surrendered themselves to Iranians.[14]
Throughout each operation, Iranian forces were expected to maintain complete silence until they reached enemy positions. Attacking the enemy fortifications, however, was to begin with the cry of takbir. The sudden shout of Allahu Akbar rising from beneath enemy lines instilled fear into their hearts while giving courage to the Iranians. For example, when targeting Hill 402 in Soumar, Iraqi forces seemed to have the upper hand, and only a small number of Iranian troops had remained. That small force, however, attacked with the cry of Allahu Akbar, and despite their superiority, the Iraqis retreated when hearing the takbir. The chant also brought back retreating Iranian troops, who returned to the area and reoccupied the critical position of Hill 402.
Military commanders who were engaged in the Sacred Defense shared many reflections on the role of takbir. Hassan Baqeri (martyred), a commander of the Islamic Revolutionary Guard Corps (IRGC), talked about its impact during Operation Beit al-Muqaddas: “In that operation, Iraqi tanks managed to reach our fortifications, and it seemed the situation was lost. Suddenly, it came to the commanders’ minds to order a collective cry of Allahu Akbar across the frontline. As soon as the troops began to chant, the Iraqi tank crews who were already on the road abandoned their tanks and fled. Also. The other units escaped with the tanks. That attack was repelled with the help of God and a weapon named Allahu Akbar”.
Ebrahim Hemmat (martyred), commander of the 27th Muhammad Rasulullah (pbuh) Division of the IRGC, said: “Our forces reached 150 meters from the enemy, and as soon as daylight came, the operation began. It was not long before all the heights fell under the Iraqis’ hands. With their cries of Allahu Akbar, our brothers put such a fear into the enemy’s hearts that 200 Baathists were captured. One of their officers said: ‘When you attacked, it seemed as though the mountains themselves were shouting Allahu Akbar. Had we known your numbers were so few, we could have taken all of you’”.
General Qasem Soleimani (martyred) also highlighted the effect of takbir on the enemy: “Allahu Akbar had both a military and a spiritual aspect; it was, in essence, the declaration of the beliefs. In my view, the power of these cries made Iraqis to surrender. After an operation, when we captured many of them and moved the prisoners to the rear, we initially thought there were only a hundred of them. But once we reached their trenches, we realized they outnumbered us ten to one! They had everything—heavy and light weapons—while our men had the bare minimum. Yet, with God’s help and in His name, and with the cry of Allahu Akbar, fear overtook the enemy’s hearts”.[15]
Examples of takbir as a political and religious slogan can also be found in other Muslim countries. In Kashmir, during a 1990 march, demonstrators chanted: “Allahu Akbar, Khomeini Rahbar (Khomeini is the leader)”. Palestinians often shout: “Allahu Akbar, victory belongs to Islam”. Between 1990 and 2000, cries of Allahu Akbar also echoed in the streets of Cape Town, South Africa.[16]
The phrase Allahu Akbar is featured on the flags of the Islamic Republic of Iran, the Republic of Iraq, Yemen’s Ansar Allah, and Afghanistan (before the Taliban came to power). The flag of the Organization of Islamic Cooperation is also inscribed with Allahu Akbar.
When ISIS was created by Western intelligence agencies, the group adopted takbir as its main slogan. To avoid misidentification, the Resistance forces in Syria, under the command of General Qasem Soleimani, agreed to replace takbir with Labayk Ya Zaynab (At your service, O Zaynab (s)) during attacks, announcements, and celebrations, ensuring their chants would not be mistaken for ISIS and cause friendly-fire incidents.
Every year, on the eve of the victory of the Islamic Revolution, the cry of takbir echoes across the country at 9 PM—from mosque minarets, rooftops, and streets—serving as a powerful symbol of unity.
[1] Muhammadi-Reyshahri, Muhammad, Daneshnameh-ye Aqayed-e Eslami (Encyclopedia of Islamic Beliefs), With Reza Berenjkar, Trans. Mahdi Mehreezi, Tehran: Moasseseh-ye Elmi Farhangi-ye Darolhadis, Vol. 5, Marefatshenasi, 3rd ed., 1387, p. 167.
[2] Moradi, Ali va Digaran, Vakavi-ye Feqhi va Hoquqi-ye Amaliyat-e Ravani (Jurisprudential and Legal Analysis of Psychological Operations), Pazhuheshnameh-ye Hoquq-e Eslami, Sal-e 17, No. 1, Payapi 44, Paeez–Zemestan 1395, p. 153.
[3] Haddad-Adel, Gholamali, Daneshnameh-ye Jahan-e Eslam (Encyclopedia of the Islamic World), Vol. 8, Tehran: Bonyad-e Daeratolmaaref-e Eslami, 1383, Pp. 20–22.
[4] Rouhani, Hassan, Khaterat-e Hojjatoleslam Hassan Rouhani (Memoirs of Hojjatoleslam Dr. Hassan Rouhani), Vol. 1, Tehran: Markaz-e Asnad-e Enqelab-e Eslami, 1388, p. 484.
[5] Aqdassi, Majid-Reza, Enqelab-e Eslami-ye Iran az Dey 1356 ta Bahman 1357 (The Islamic Revolution of Iran in Late 1978 and Early 1979), Tehran: Markaz-e Asnad-e Enqelab-e Eslami, 2nd ed., 1391, p. 137.
[6] Hussainian, Rouhollah, Yek Sal Mobarezeh baraye Sarnegouni-ye Rezhim-e Shah (One Year of Struggle to Overthrow the Shah’s Regime), Tehran: Markaz-e Asnad-e Enqelab-e Eslami, 1385, p. 562.
[7] Goftogu ba Haj Mahmoud Mortazaeifar (Interview with Haj Mahmoud Mortazaeifar), Mahanameh-ye Pasdar-e Eslam, Payapi 374, Bahman 1391, p. 18.
[8] Shahbazi, Azizollah va Rouhollah Shahabi, Karbord-e Shiveh-ye Ejra-ye Amaliyat-e Ravani va Naqsh-e Rouhieh-ye Melli Keshvar…(Application of Psychological Operations and the Role of National Morale…), Faslnameh-ye Tahqiqat-e Siasi va Beynolmellali-ye Daneshgah-e Azad-e Eslami-ye Shahrreza, Doreh 3, Payapi 9, Esfand 1390, p. 114.
[9] Sattari, Muhammad va Muhammad-Hussain Sigarchian, Moarrefi-ye Chahar Daronmayeh-ye Asli-ye Hakem bar Tasavir-e Majmooeh…(Introducing Four Dominant Themes in the Visual Collection…), Nashriyeh-ye Honarhaye Ziba – Honarhaye Tajassomi, Doreh 24, No. 3, Paeez 1398, p. 93.
[10] Hashemian Sigaroudi, Seyyedeh Nesa, Gil Mana (Gil Mana), Tehran: Markaz-e Asnad va Tahqiqat-e Defa Muqaddas, 1399, Pp. 81–83.
[11] Izadi, Yadollah. Rouzshomar-e Jang-e Iran va Araq: Azadsazi-ye Sarzaminhaye Iran; Gam-e Aval: Amaliyat-e Thamen al-Aemmh (as) (Chronology of the Iran–Iraq War: Liberation of Iranian Territories; First Step: Operation Thamen al-Aemmh (as)), Vol. 15, Tehran: Markaz-e Asnad va Tahqiqat-e Defa Muqaddas, 1396, Pp. 859, 913.
[12] Lotfollahzadegan, Ali-Reza, Rouzshomar-e Jang-e Iran va Araq: Azadsazi-ye Sarzaminhaye Iran; Gam-e Dovvom: Bostan (Chronology of the Iran–Iraq War: Liberation of Iranian Territories; Second Step: Bostan), Vol. 16, Tehran: Markaz-e Asnad va Tahqiqat-e Defa Muqaddas, 1394, p. 1139.
[13] Izadi, Yadollah. Ibid., p. 1085.
[14] Dehqan, Ahmad, Gozaresh-e Rouzaneh-ye Jang: Shesh Mahe Dovvom 1361 (Daily War Report: Late 1982), Vol. 5, Tehran: Moasseseh-ye Entesharat-e Shahid Hassan Baqeri, 1389, Report no. 114.
[15] Sangari, Muhammad-Reza va Mahdi Abdollahi, Avamel-e Manavi va Farhangi-ye Defa Muqaddas: Farhange Ashura - Shabahatjooyi be janghaye sadre Eslam (Spiritual and Cultural Factors of the Sacred Defense: Ashura Culture – Similarities with Wars in the Early Islam), Vol. 3, Tehran: Zamzam-e Hedayat, 1386, summary from Pp. 230–236.
[16] Hazeq-Nikrou, Hamid, Sodour-e Enqelab va Hozehaye Nofooz-e Farhang-e Enqelab-e Eslami dar Jahan (Exporting the Revolution and the Cultural Influence of the Islamic Revolution Worldwide), Faslnameh-ye 15 Khordad, No. 26, Zemestan 1389, p. 143–144.
