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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.
The (English translated) text of the supplication of "Du'a Allahumma kun li-waliyyik al-Hujjatibnil Hasan" is as follows: "O Allah, be, for Your representative, the Hujjat (proof), son of AlHassan, Your blessings be on him and his forefathers, In this hour and in every hour, A guardian, a protector, A leader, a helper, A proof, and an eye.
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 ...
Du'a al-Faraj (Arabic: دُعَاء ٱلْفَرَج) is a dua which is attributed to Imam Mahdi. It begins with the phrase of "ʾIlāhī ʿaẓuma l-balāʾ", meaning "O God, the calamity has become immense". [1] [2] The initial part of [3] the dua was quoted for the first time in the book of Kunuz al-Nijah by Shaykh Tabarsi. [4]
Al-Fatiha (Arabic: ٱلۡفَاتِحَةِ, romanized: al-Fātiḥa, lit. 'the Opening') is the first chapter of the Quran. It consists of seven verses which consist of a prayer for guidance and mercy. [1] Al-Fatiha is recited in Muslim obligatory and voluntary prayers, known as salah. The primary literal meaning of the expression "Al-Fatiha ...
Lab Pe Aati Hai Dua" (Urdu: لب پہ آتی ہے دعا; also known as "Bachche Ki Dua"), is a duʿā or prayer, in Urdu verse authored by Muhammad Iqbal in 1902. [1] The dua is recited in morning school assemblies almost universally in Pakistan , [ 2 ] [ 3 ] and in Urdu-medium schools in India .
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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.