Allah is the Arabic word for God, particularly the God of Abraham. Outside of the Middle East, it is principally associated with Islam, but the term was used in pre-Islamic Arabia and continues to be used today by Arabic-speaking adherents of any of the Abrahamic religions, including Judaism and Christianity. It is thought to be derived by contraction from al-ilāh and is linguistically related to God's names in other Semitic languages, such as Aramaic and Hebrew.
Judaism has different names given to God, which are considered sacred: יהוה, אֲדֹנָי, אֵל, אֱלֹהִים, שַׁדַּי, and צְבָאוֹת ; some also include I Am that I Am. Early authorities considered other Hebrew names mere epithets or descriptions of God, and wrote that they and names in other languages may be written and erased freely. Some moderns advise special care even in these cases, and many Orthodox Jews have adopted the chumras of writing "G-d" instead of "God" in English or saying Ṭēt-Vav instead of Yōd-Hē for the number fifteen or Ṭēt-Zayin instead of Yōd-Vav for the Hebrew number sixteen.
Elohim, the plural of אֱלוֹהַּ, is a Hebrew word meaning "gods" or "godhood". Although the word is grammatically plural, in the Hebrew Bible it most often takes singular verbal or pronominal agreement and refers to a single deity, particularly the God of Israel. In other verses it refers to the singular gods of other nations or to deities in the plural.
Inshallah, also spelled In shaa Allah, In sha Allah, Insya Allah, İn şa Allah, and Inchallah, is an Arabic-language expression meaning 'if God wills' or 'God willing'. Its use is mentioned in the Quran which required the use of it when speaking on future events. In an Islamic context, it expresses the belief that nothing happens unless God wills it, and that his will supersedes all human will; however, more generally the phrase is commonly used by Muslims, Arab Christians and Arabic speakers of other religions to refer to events that one hopes will happen in the future, having the same meaning as the English word "hopefully".
Classical Arabic or Quranic Arabic is the standardized literary form of Arabic used from the 7th century and throughout the Middle Ages, most notably in Umayyad and Abbasid literary texts such as poetry, elevated prose and oratory, and is also the liturgical language of Islam. Classical Arabic is, furthermore, the register of the Arabic language on which Modern Standard Arabic is based.
There are various names of God, many of which enumerate the various qualities of a Supreme Being. The English word god is used by multiple religions as a noun to refer to different deities, or specifically to the Supreme Being, as denoted in English by the capitalized and uncapitalized terms God and god. Ancient cognate equivalents for the biblical Hebrew Elohim, one of the most common names of God in the Bible, include proto-Semitic El, biblical Aramaic Elah, and Arabic ilah. The personal or proper name for God in many of these languages may either be distinguished from such attributes, or homonymic. For example, in Judaism the tetragrammaton is sometimes related to the ancient Hebrew ehyeh. It is connected to the passage in Exodus 3:14 in which God gives his name as אֶהְיֶה אֲשֶׁר אֶהְיֶה, where the verb may be translated most basically as "I am that I am", "I shall be what I shall be", or "I shall be what I am". In the passage, YHWH, the personal name of God, is revealed directly to Moses.
Sibawayh, whose full name is Abu Bishr Amr ibn Uthman ibn Qanbar al-Basri, was a Persian leading grammarian of Basra and author of the earliest book on Arabic grammar. His famous unnamed work, referred to as Al-Kitāb, or "The Book", is a five-volume seminal discussion of the Arabic language.
The Zabur is, according to Islam, the holy book of Dawud, one of the holy books revealed by Allah before the Quran, alongside others such as the Tawrāh (Torah) and the Injīl (Gospel). Muslim tradition maintains that the Zabur mentioned in the Quran is the Psalms of Dawud.
Al-, is the definite article in the Arabic language: a particle (ḥarf) whose function is to render the noun on which it is prefixed definite. For example, the word كتاب kitāb "book" can be made definite by prefixing it with al-, resulting in الكتاب al-kitāb "the book". Consequently, al- is typically translated as "the" in English.
Salawat or durood is an Islamic complimentary Arabic phrase which contains veneration for Muhammad. This phrase is usually expressed by Muslims as part of their five daily prayers and also when Muhammad's name is mentioned.
ʾIlāh is an Arabic term meaning "god". In Arabic, ilah refers to anyone or anything that is worshipped. The feminine is ʾilāhat ; with the article, it appears as al-ʾilāhat (الإلاهة). The Arabic word for God is thought to be derived from it though this is disputed. ʾIlāh is cognate to Northwest Semitic ʾēl and Akkadian ilum. The word is from a Proto-Semitic archaic biliteral ʔ-L meaning "god", which was extended to a regular triliteral by the addition of a h. The word is spelled either إلٰه with an optional diacritic alif to mark the ā only in Qur'anic texts or with a full alif, إلاه.
Rabb is an Arabic word to refer to God as Lord The term is used by Arabs and Punjabis.
The Heavenly host refers to the army of Yahweh, as mentioned in both the Hebrew and Christian Bibles, as well as other Abrahamic texts.
Taḥrīf or corruption of the Bible, is a term used by most Muslims to refer to believed alterations made to the previous revelations of God—specifically those that make up the Tawrat, the Zabur or Psalms, and the Injil. The term is also used to refer to what Muslims consider to be the corrupted Jewish and Christian interpretations of the previous revelations of God, known as “Tahrif al-Mana”. This concept holds that earlier revelations have been misinterpreted rather than textually altered.
Arabic translations of the Bible constitute one of the richest traditions of Bible transmission. Translations of the Bible into Arabic were produced by Arabic-speaking Jews, Christians, and Samaritans. Even though Arabic was spoken by Jews and Christians before the advent of Islam, running Arabic translations of the Bible are attested in manuscripts only from the 9th century CE onwards. So far, no evidence could be adduced that Arabic Bible translations were available at that time. Before that, quotations from the Bible were used in Arabic especially by Christians.
The Quran states that several prior writings constitute holy books given by God to the prophets and messengers amongst the Children of Israel, in the same way the Quran was revealed to Muhammad. These include the Tawrat, believed by Muslims to have been given by God to the prophets and messengers amongst the Children of Israel, the Zabur revealed to David (Dawud); and the Injil revealed to Jesus (Isa).
Prophets in Islam are individuals in Islam who are believed to spread God's message on Earth and serve as models of ideal human behaviour. Some prophets are categorized as messengers, those who transmit divine revelation, most of them through the interaction of an angel. Muslims believe that many prophets existed, including many not mentioned in the Quran. The Quran states: "And for every community there is a messenger." Belief in the Islamic prophets is one of the six articles of the Islamic faith.
Al-Kisā’ī (الكسائي) Abū al-Ḥasan ‘Alī ibn Ḥamzah ibn ‘Abd Allāh ibn ‘Uthman, called Bahman ibn Fīrūz, surnamed Abū ‘Abd Allāh, and Abū al-Ḥasan ‘Alī ibn Hamzah of al-Kūfah was preceptor to the sons of caliph Hārūn al-Rashīd and one of the ‘Seven Readers’ of the seven canonical Qira'at. He founded the Kufi school of Arabic grammar, the rival philology school to the Basri school founded by Sibawayh.
Du'a al-Faraj 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". The initial part of the dua was quoted for the first time in the book of Kunuz al-Nijah by Shaykh Tabarsi. According to Ayatollah Bahjat, the recitation of Dua Al-Faraj is the best act in order not to be destroyed in the end times.
Hafs ibn Albar al-Qūṭī, commonly known as al-Qūṭī or al-Qurṭubî, was a 9th–10th Century Visigothic Christian count, theologian, translator and poet, often memorialised as the 'Last of the Goths'. He was a descendant of Visigothic royalty and held a position of power over the Christians of his region. He was possibly a priest or censor, but many scholars take him to be a layman. He describes himself as ignorant of the sacred sciences, and constantly allowed his works to be checked and commented on by those he called "best in their religion and a bright light in the sacred sciences", claiming that "all of them know what I do not know".
