Well, the obvious (and rather useless) answer is that English letters weren't much of a commodity back in seventh-century Arabia, so they tended to use Arabic instead: The only correct way to spell the Prophet's name is محمد.
Phonetically, "Muhammad" is probably the most accurate romanization of the ones you listed, but even then it loses a lot. The Arabic ...
Arabic pronouns don't really work the same as English ones. In particular, here the word إِنَّا is actually made up of two parts: The emphatic particle إِن meaning "Indeed" and the pronoun suffix ـنا meaning "us".
Ordinarily, this form of pronoun suffix is used for the object of a verb (e.g. Al-Fatihah 6 uses it in اهدنا meaning "Guide us".) or as a ...
Due to the limitations of transliteration it's hard to tell exactly, but you're presumably asking about the Arabic phrase شفيع المذنبين (Shafi'u-l-Mudhnabin), which literally means the Intercessor of Sinners, as in someone who acts on the behalf of sinners (e.g. to defend them against the final judgement).
Shafi'u-l-Mudhnabin is a phrase that is sometimes ...
maṣābīḥ is the plural of miṣbāḥ, which means “lamp, light”. Of course, the commentators have debated what sort of “lamps” are intended in this verse, but one view is that the reference is to meteors or some other shooting stars. In any case maṣābīḥ in the plural can hardly refer to the sun.
Beside the well known and among Muslims preferred meanings already explained here "The recitation" or "the continuous recitation" there are others one should know:
Of course if we assume that قرآن comes from the verb "قرأ" then it would be a superlative and would mean: intensely read/recited (as reading is also understood in the ...
Answer your second question:
That the Prophet Muharram to Um Haran bint Milhan.
Their relationship either by blood or breastfeeding ...
((اِتَّفَقَ الْعُلَمَاء عَلَى أَنَّهَا كَانَتْ
مَحْرَمًا لَهُ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ , وَاخْتَلَفُوا فِي
كَيْفِيَّة ذَلِكَ فَقَالَ اِبْن عَبْد الْبَرّ وَغَيْره: كَانَتْ
إِحْدَى خَالَاته ...
It could mean either. For an Arabic speaker, there is a subtle distinction in the usage: If the name of a woman or a group is identified, then it is used in connection with lawful marriage. If the word is used in general, it can mean a number of things, one of which is sexual relation.
From this hadith in Sahih Al-Bukhari #5127 about nikah prior to Islam, ...
The phrase "who would offer him reals" is a mistranslation; the Arabic term used (according to sunnah.com) is فتطعمه.
The verb طعم (meaning "to eat") has as it's Form IV the verb أطعم, which is a reflexive version of the root verb; for example, instead of "to eat", أطعم would mean "to cause to eat". In other words, "to feed".
تطعم is the singular third-...
This is a more correct transliteration of what you mean: Ya Allahu يا الله, Ya Rahmanu يا رَحْمَنُ or يا رَحْمَان, Ya Rahim يا رَحِيمُ, Ya Rahmatan يا رَحْمَةً lil-'Alamin لِلْعَالَمٍينَ, Ya Shafi'a يا شَفِيعَ l-Mudhnibin المُذْنِبِينَ.
So the word Shafia can be found in the quran where it is translated as intercessor or mediate.
Al-Mudhnibin or ...
The term tafsir (التفسير) itself refers any exegetical work on the Qur'an. There are essentially two types of tafsir:
Tafsir bi'l ma'thur (التفسير بالمأثور): refers to those tafasir in which the exegesis is predominantly derived from authentic sources, such as other Qur'anic verses, sahih ahadith, or established sunnah.
Tafsir bi'l ra'y (التفسير بالراي): ...
First it is only in the reading of hafs "كفوا" instead of "كفؤا" in all other qira'aat, with a missing hamzah "ء" on the waw "و".
The word "كفؤ" in Arabic means similar or equivalent. In the correct context it might also mean "able to do something" or "equal".
In Tafsir ibn Kathir it is said:
Imam Ahmad recorded from Ubayy bin Ka`b that the idolators ...
I believe this is a metaphorical use of the word.
دَحَا shares root (i.e. دحو) with الأدحيّ which is used for the place in sand where female ostrich lays eggs. It is named so because it spreads/levels the place with its feet before laying egg. Therefore, original meaning of the root (to spread, to level) is present in الأدحيّ.
It is common in the ...
Yes, the word hajr can also mean to bind, but it has nothing to do with forced sexual relationship, neither was this the view adopted by al-Tabari (in terms of forced sexual relationship).
All the major commonly-accepted tafsirs described hajr as abandon. The methodology of abandonment differed (abandon physical relationship, social relationship, or both), ...
The hadith you are referring to is in Sahih al-Bukhari 2581, abridged to the phrase you are concerned about its translation:
لاَ تُؤْذِينِي فِي عَائِشَةَ فَإِنَّ الْوَحْىَ لَمْ يَأْتِنِي وَأَنَا فِي ثَوْبِ امْرَأَةٍ إِلاَّ عَائِشَةَ
Do not hurt me regarding Aisha, as the Divine Inspirations do not come to me on any of the beds except that of Aisha.
Beginning is the Basmalah:
In the name of Allah, the Most Gracious, the Most Merciful
Then what follows are the verses 255-256 of Surah Al-Baqarah:
Allah - there is no deity except Him, the Ever-Living, the Sustainer
of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him
belongs whatever is in the heavens and whatever is on the ...
Iron sent down? Does the word "anzalna"/anzala" really translate to "iron"?
In surat (57:25) the verse says: "and we sent down iron ... وأنزلنا الحديد فيه بئس شديد ومنافع للناس"
anzala or unzila أنزل is a verb and means (in the pasive form unzila or if the context allows it anzala): to send down.
Other meanings are quoted here so it could also ...
the meaning is "Continous Recitation" and not only "recitation".
Qira means = Recitation
Quran means = Continous recitation.
Mad on top of Alif makes a meaning of umbrella or sky or continuous. The later is more correct.
Adding Al in the beginning of Quran, changes the meaning in classical Arabic, it becomes "The book which is to be recited continuously" ...
The word سعديك is derived from the noun سَعادة which means happiness, so سعديك means to make you happy, or for your happiness.
يقالُ في الدعاءِ : لبّيْكَ وسعْدَيْكَ : إسْعَاداً لك بَعْدَ إِسعاد
The sentence و الشرّ لیس الیک is composed of the word الشرّ which means evil, our God is way too far to do anything evil to us(his creations), by saying that the ...
Blessing: God's favor and protection (Oxford Standard Dictionary)
It is He who confers blessing upon you, and His angels [ask Him to do so] that He may bring you out from darknesses into the light. And ever is He, to the believers, Merciful. (Qur'an 33:43)
The word Allah uses to describe his blessings upon us is 'yusalleeAAalaykum'=blessing upon you
The translation is indeed inaccurate. The verse says:
إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا
The Arabic word يُضَاعِفْهَا means multiply. It is not restricted to two-fold or double, but can be used to describe any multiplier.
Islamically, in al-Baqarah 2:261, one can see that ...
I have not come across any Islamic scholarly view that considers this verse, or any other verse in the Qur'an or a hadith for that matter, as a "scientific" miracle. If you have such an Islamic scholarly view, please share it by editing your question. What you will find that scholars of exegesis (Qur'an and hadith) did was to use scientific evidence of their ...
The Arabic word nūr (Arabic: نور), associated with the moon, means the opposite of darkness in general. It can be a source of light, and it can be a reflection (or refraction for that matter) of light, too. None of the classical tafasīr (exegeses) of the Qur'an mentioned that the word nūr was used to denote the moon being a reflector of light. Any tafsīr ...
No it is actually including at least a typo,
أو أخصف نعلي برجلي
or sew (repair) my shoes using my own feet or to my feet
and yes they mean shoes.
So the translator possibly made two mistakes a typo "shows" instead of "shoes" and he translated:
أخصف نعلي برجلي
sew my shoes to my feet
while hadith commentators (see for example ...
The reason for the multiple translations is that there is a difference of opinion regarding the meaning. Ibn Abbas mentions two interpretations of the meaning of the word "حِطَّةٌ" in 2:58 (which is a similar verse to 7:161):
[It means] say: "forgive our sins" ; as it is also said that this means: say: "there is no god save Allah" (Ibn Abbas)
Here, he ...
A standalone word of a single letter should have a meaning
As for the examples of letters you've quoted none of them is a standalone word that has a meaning in the Arabic language. And the qur'an commentators gave a couple of explanations on the use of these letters at the beginning of some of the surahs of the qur'an. So the they are clearly a matter of ...
The usual Arabic word for “sea” is baḥrun, baḥrin, baḥran, al-baḥru etc. These are different inflections of the same word. The other word is yammun, yammin, yamman, al-yammu etc. (all with double mm). This word is quite rare. In the Qur’an it occurs only in the story of Moses and means both “sea” and “river” (specifically the Nile).
Initially in regard to the Taweez I should declare that it is an acceptable practice between Muslims (Sunni, Shia..). Hence we cannot deny it. I likewise ought to mention that as far as I know, whatever human does not believe in, then probably it won’t be effective for him/her. As a result I suggest you to change your belief regarding Taweez and be sure ...