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[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 ...
ḥamd(u), literally meaning "praise", "commendation". li-llāh(i), preposition + noun Allāh. Li-is a dative preposition meaning "to". The word Allāh (Arabic: ٱللَّٰه) is the proper name of the God of Abraham. "Al ilah" means "The God", and it is a contraction of the definite article al-and the word ʾilāh (Arabic: إِلَٰه, "god ...
English text with unabbreviated Islamic honorifics Example: "The Messenger of God (peace be upon him) shared the word of Allah (glorified and exalted) as revealed to him by the angel Jibril (peace be upon him) with his loyal companion, Abu Bakr as-Siddiq (Allah be pleased with him)." English text with abbreviated Islamic honorifics
The Sermon for Necessities is composed of the following text (i.e. the English translation of the original Arabic text) as taught by Muhammad, including Ayat (Verses) from three different Qur’anic Suras (Chapters):
The phrase written in Arabic. Recitation of إِنَّا لِلَّٰهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ in 2:156. Inna lillahi wa inna ilayhi raji'un (Arabic: إِنَّا لِلَّٰهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ, ʾinnā li-llāhi wa-ʾinnā ʾilayhi rājiʿūn a), also known as Istirja (Arabic: إِسْتِرْجَاع, ʾIstirjāʿ ...
Some grammarians (such as Sibawayh) argue that it is an abbreviation of يا ألله أمّنا بخير (yā ʾallāhu ʾummanā bi-khayr) [1] (with the meaning of "O God, lead us in goodness"); [2] others have argued without explanation that the suffix ـ مَّ (-mma) takes the place of yā (O). [3]
Ash-Shama'il al-Muhammadiyya (Arabic: الشمائل المحمدية, romanized: Ash-Shamāʾil al-Muḥammadiyya, lit. 'Virtues of Muhammad') is a collection of hadiths compiled by the 9th-century scholar al-Tirmidhi regarding the intricate details of the Islamic prophet Muhammad's life including his appearance, his belongings, his manners, and much more.
Abu-al-Faraj ibn Al-Jawzi writes in his Ru'ūs al-Qawārīr of a similar concept also called khutbah. Also referred to by the same name as the sermon, this concept was different. Its primary purpose was not to admonish, instruct or reprove, but rather to exalt and praise God. It invited others to worship and celebrate God's greatness.