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Alhamdulillah (Arabic: ٱلْحَمْدُ لِلَّٰهِ, al-Ḥamdu lillāh) is an Arabic phrase meaning "praise be to God", [1] sometimes translated as "thank God" or "thanks be to the Lord". [2] This phrase is called Tahmid (Arabic: تَحْمِيد , lit.
According to Abu Huraira, Muhammad said . He who utters a hundred times in a day these words: 'there is nobody worthy of worship except Allah. He is One and He has no partner with Him; His is the sovereignty and His is the praise, and He is Omnipotent),' he will have a reward equivalent to that for emancipating ten slaves, a hundred good deeds will be recorded to his credit, hundred of his ...
[1] Thus, The word "Hamd" is always followed by the name of God - a phrase known as the Tahmid - "al-ḥamdu li-llāh" (Arabic: الحَمْد لله) (English: "praise be to God"). The word "Hamd" comes from the Qur'an , and الحَمْد لله is the epithet or locution which, after the Bismillah , establishes the first verse of the first ...
Glorified is Allāh far above what they associate with Him. He is Allāh: al-Khāliq (the Creator), al-Bāriʾ (the Inventor), al-Muṣawwir (the Shaper). He ˹alone˺ has the Most Beautiful Names. Whatever is in the heavens and the earth ˹constantly˺ glorifies Him. And He is al-ʿAzīz (the Almighty), al-Ḥakīm (All-Wise). —
Generally in Sufism there is a clear distinction between the various aḥwāl given by God and the Sufi term for a stage, maqām.The main difference between the two terms is the idea that a ḥāl is a gift from God, and cannot be sought after, whereas a maqām is only attained through rigorous spiritual practice.
Hadha min fadli Rabbi (Arabic: هَٰذَا مِن فَضْلِ رَبِّي, romanized: hāḏā min faḍli rabbī) is an Arabic phrase whose translation in English nears "This, by the Grace of my Lord," or "This is by the Grace of my Lord."
Jazāk Allāh (Arabic: جَزَاكَ ٱللَّٰهُ, jazāka -llāh) or Jazāk Allāhu Khayran (جَزَاكَ ٱللَّٰهُ خَيْرًا, jazāka -llāhu khayran) is a term used as an Arabic expression of gratitude, meaning "May God reward you [with] goodness."
Sahl al-Tustarī claimed that perceiving secondary causes was a sign of a lack of reliance on God. [19] Imam Ibn Qayyim al-Jawziyya said: “At-Tawakkul on Allah was thus made a condition of Imaan; its absence therefore indicates the lack of Imaan. So, whoever does not have at-Tawakkul does not possess Imaan.” [20]