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Moreover, the Du'a "Allahumma kun li-waliyyik" is also famous as Dua Faraj between Shia Muslims (as well as the main Du'a al-Faraj which is started with the following sentences:) [12] [13] "O Allah, terrible was the calamity, and its evil consequences are visible, the covering has been removed, (all) hopes have been cut off, the (plentiful ...
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]
Hafs ibn Albar, a 9th-10th—century Christian Visigothic author in Al-Andalus, translated the Biblical Psalms into Arabic. Rather than using the standard word for God, "Allah", he used Lahumma or Allahumma inspired by the Hebrew word Elohim. [5]
Dua Al-Ahd (Arabic: دُعَاء ٱلْعَهْد) is an Arabic language allegiance supplication prayer for Hujjat-Allah al-Mahdi, twelfth Imam of Shia Islam. [1] This is also known as Ahad Nama in Asian Country like India, Pakistan. Ja'far al-Sadiq narrates in a hadith regarding the
According to some Islamic hadiths, whoever calls to God using al-Ism al-A'zam, his or her prayer will be granted. [ 9 ] [ 10 ] [ 11 ] In Shi'a Islam , al-Ism al-A'zam is believed to have a powerful effect in the act of blessing.
Abu Hamzah is the first narrator of this supplication from Zayn al-Abidin. The supplication appears in Eqbal al-A'mal by Sayyed ibn Tawus, who also includes the following chain of transmission for the supplication: Sayyed ibn Tawus received the supplication on the authority of Harun ibn Musa ibn Ahmad Talla'ukbara, who, in turn, received it from Hassan bin Mahboob Srad, who received it from ...
The genre of these surahs has been described as prophylactic incantations, meant to ward off evil, and to be recited in a private as opposed to a public domain. [6] One stylistic feature of the Al-Mu'awwidhatayn, shared only in Surah 1 and Surah 109 elsewhere in the Quran, is the use of the first-person human voice throughout the entire surah. [7]
In Nasir al-Din al-Tusi's The Voyage (Sayr wa-Suluk), he explains that the hearts of the believers are attached to the Commander of the Believers, not just the Command (written word) itself. There is always a present living imam in the world, and following him, a believer could never go astray.