Arabic vocabulary
اللَّهِGod
How to say “God” in Arabic, with pronunciation and real example sentences from OpenArabic texts.
Example sentences
وَمَا تَوْفِيقِيُ إِلَّا بِاللَّهِ
My success is only by God.
بِاللَّهِ — by God. A 'bi-' prefix fronts the divine name to mark the means, 'by God', the sole source left standing after the 'not...except'. The prefix governs the name into the dependent form, naming the one agency the speaker credits.
From: Guidance for the Seeker →فَقَالَ رَسُولُ اللَّهِ الْحَمْدُ لِلَّهِ الَّذِي أَنْقَذَهُ بِي مِنَ النَّارِ
So the Messenger of Allah said, "Praise be to Allah, who saved him through me from the Fire."
اللَّهِ — of Allah. This is the owner in the 'messenger of...' pairing, and as the second noun in such a chain it takes the genitive -i ending that marks 'belonging'. Arabic signals the whole 'of' relationship purely by this ending plus the bare side-by-side placement, with no separate 'of' word. It is this name that lends its definiteness back to 'messenger'.
From: A Mother's Forgiveness →عَبْدُ اللَّهِ بْنُ جُبَيْرٍ فَقَالَ
So Abdullah ibn Jubayr said.
اللَّهِ — of Allah. The owner closing 'servant of God', carrying the genitive 'of' ending of the second slot. Together with the previous word it forms the single personal name Abdullah by position and ending.
From: A Companion at Battle →وَاللَّهِ مَا مَاتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
By God, the Messenger of God did not die; may God bless him and grant him peace.
وَاللَّهِ — by God. The wa- here is the 'by' of an oath, fused to God's name to swear by Him; it is not the ordinary 'and'. Arabic forms a solemn oath simply by prefixing this particle to the name.
From: Abu Bakr After the Prophet →أَمَا وَاللَّهِ لَوْلَا أَنَّكَ مَعَ أَبِي صَفْوَانِ مَا رَجَعْتَ إِلَى أَهْلِكَ سَالِمًا
By God, had you not been with Abu Sufyan, you would not have returned safely to your family.
وَاللَّهِ — by God. A leading wa- that, attached to the divine name, swears 'by God' — this is the oath-wa, not the listing 'and'. It forces the name into the 'of' (genitive) shape and sets up the vow that frames the threat.
From: Warning Before the Battle of Badr →أَمَّا وَاللَّهِ لَئِنْ مَنَعْتَنِي هَذَا لَأَمْنَعَنَّكَ مَا هُوَ أَشَدُّ عَلَيْكَ مِنْهُ
By God, if you prevent me from this, I will surely prevent you from something that will be harder on you than this.
وَاللَّهِ — by God. A leading oath-wa attached to the divine name, swearing 'by God'; it forces the name into the 'of' (genitive) shape. This is the oath-wa setting up the threat, not the listing 'and'.
From: Warning Before the Battle of Badr →فَقَالَ أُمَيَّةُ وَاللَّهِ لَا أَخْرُجُ مِنْ مَكَّةِ،
So Umayya said, "By God, I will not leave Mecca."
وَاللَّهِ — and by God. A leading oath-wa attached to the divine name, swearing 'by God'; it forces the name into the 'of' (genitive) shape. This is the oath-wa, framing the refusal as a vow, not the listing 'and'.
From: Warning Before the Battle of Badr →فَوَاللَّهِ لَا يُخْزِيكَ اللَّهُ أَبَدًا،
By God, God will never disgrace you.
فَوَاللَّهِ — and by God. Three particles fuse here: a 'so/and' link, a swearing 'by', and the divine name in the genitive that an oath forces. Together they form 'and by God', an oath whose 'by' puts God's name into the genitive.
From: The Night of Revelation and Consolation →فَوَاللَّهِ إِنَّكَ لَتَصِلُ الْرَّحِمَ،
By Allah, you surely maintain the ties of kinship.
فَوَاللَّهِ — and by Allah. Again three particles fuse: a 'so/and' link, a swearing 'by', and the divine name in the oath-forced genitive, giving 'and by God'. The oath's 'by' is what puts God's name into the genitive.
From: The Night of Revelation and Consolation →قَالَ فَقَالَ عَبْدُ اللَّهِ ذَاكَ عَدُوُّ الْيَهُودِ مِنَ الْمَلَائِكَةِ
Then Abdullah said, "That one is the enemy of the Jews from among the angels."
اللَّهِ — of God. The divine name completing the compound name in the 'of'-type ending, marking the owner-half. Side-by-side order plus this ending builds the single name 'Abdullah'.
From: What Was Created First →يَا وَلِيدٍ رَافِعِ اِسْمَعْ أَقَلِّ لَكَ أَرَاكَ وَاللَّهِ مَثَلِي مَزْجِي الْبِضَاعَةِ ،
O young man Rafi, listen. I tell you, by God, I see you mixing the merchandise like I do.
وَاللَّهِ — and by God. Here the prefixed wa- is the oath 'by', not plain 'and', turning the divine name into 'by God', a sworn aside dropped into the middle of the speech. The particle puts the name in the 'of'-style ending and lends solemn weight to what the speaker is claiming.
From: Humility Over Fame →أَمَّا أَنْ يَصُدَّهُمْ عَنْ الْفَرَائِضِ الْخَمْسِ ؛ فَحَاشَا لِلَّهِ ،
As for turning them away from the five obligatory prayers, God forbid.
لِلَّهِ — for God. The prefix li- 'to / for' on the divine name, completing the disavowal idiom 'God forbid', literally appealing to God as one declares the thing unthinkable. The preposition forces the name into the 'of'-style ending and closes the fixed exclamation.
From: Sincerity in Prophetic Knowledge →لِلَّهِ أَشَدُّ فَرَحًا بِتَوْبَةِ عَبْدِهِ
For God is more joyful in the repentance of His servant
لِلَّهِ — for God. This is the small preposition 'for/to' fused with the divine name, expressing that the joy belongs to God. The preposition assigns ownership and forces the name into the genitive, so this fronted phrase puts the emphasis on whose joy it is.
From: The Joy of Repentance →وَهُمْ الَّذِينَ جَاهَدُوا فِي اللَّهِ حَقٌّ جِهَادُهُ
And they are those who strove in Allah with the true striving due to Him.
اللَّهِ — Allah. The divine name in the genitive because the preposition before it governs it. It marks the cause for which the striving is done, completing 'strove in the cause of God' as the object the preposition reaches for.
From: Three States of the Heart →فَمِنْهُمْ الْمُحَارِبُ لِلَّهِ وَرَسُولِهِ
Among them is the one who fights against Allah and His Messenger.
لِلَّهِ — for Allah. The li- prefix is normally 'to/for', but after a hostile word like 'fighter' it marks the one fought against, so the sense is 'against God'. It governs the genitive on the divine name and assigns it the role of the opponent.
From: Three States of the Heart →﴿وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَهُمْ مُشْرِكُونَ﴾
Most of them do not believe in Allah; they are polytheists.
بِاللَّهِ — in Allah. The preposition 'bi-' (in) on the divine name, forcing the genitive: 'in Allah'. It marks the One belief is (not) placed in, and the 'bi-' is the verb's required link to its object.
From: What Worship Really Means →كَانَ قَوْلُهُ هَذَا مِنْ شَرِّ أَقْوَالِ الْكَافِرِينَ بِاللَّهِ وَرَسُولِهِ
This statement of his was among the worst sayings of the disbelievers concerning Allah and His Messenger.
بِاللَّهِ — concerning Allah. The preposition 'concerning/in' fused to the divine name, governing it into the genitive. It marks what the sayings are about, setting up 'concerning God and His Messenger'.
From: What Worship Really Means →وَهَذِهِ الْعِبَادَةُ مُتَعَلِّقَةٌ بِالإِلَاهِيَّةِ لِلَّهِ تَعَالَى
And this worship pertains to the divinity of God, the Exalted.
لِلَّهِ — for God. The preposition 'for/to/belonging to' fused to the divine name, marking ownership of the divinity. It governs the name into the genitive and ties the divinity specifically to God.
From: What Worship Really Means →يُقَالُ تَيِّمُ اللَّهِ أَيُّ عَبْدٌ لِلَّهِ فَالْمُتَيِّمُ الْمُعَبَّدُ لِمَحْبُوبِهِ
It is said, 'Enamored of God,' that is, 'servant of God.' So the enamored becomes a worshipper for his beloved.
لِلَّهِ — for God. The attached li- sets up a 'belonging-to' relationship and forces the divine name after it into the genitive. Here it does not mark a goal of motion but ownership or devotion: the servant belongs to God. Reading the suffix, the listener hears the bond, not just a direction.
From: Faith and Worship →فَإِنَّهُ مِنْ تَمَامِ الرِّضَا بِاللَّهِ رَبًّا
Indeed, it is from the completeness of contentment with Allah as Lord.
بِاللَّهِ — with Allah. A preposition 'with/in' fused to the divine name, marking God as the one the contentment is directed toward. The whole 'with God' is one written word, and the preposition holds the name in the genitive.
From: Patience Under Decree →يَا أَخِي اِعْلَمْ أَنَّ مَنْ تَعَوَّذَ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ
My brother, know that whoever sought refuge in God from the accursed Satan.
بِاللَّه — in God. The 'bi-' here marks the one turned to for refuge, so the divine name is presented as the protector sought, not merely 'in God' as a location. It governs the name in the genitive ending and names the shelter the seeker clings to.
From: Seeking Refuge from the Devil →ذِكْرٌ أَنَّ عَبْدَ اللَّهِ بْنَ سَهْلِ التُسْتَرِيِّ رَحِمَهُ اللَّهُ قَالَ
It is reported that Abdullah ibn Sahl al-Tustari, may God have mercy on him, said:
اللَّهُ — of God. The divine name as the doer of the mercy-verb, named after it in normal verb-first order. It completes the inserted prayer 'may God have mercy on him' before the narration resumes.
From: The Four Inner Guards →وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ
There is no power and no strength except by God, the Most High, the Most Great.
بِاللَّه — by God. The preposition bi- 'by/through' fused to the divine name, marking God as the sole means by which any power exists. The preposition forces the name into the 'of' (genitive) ending, and the phrase names the one source the exception preserves.
From: The Four Inner Guards →صَلَوَاتُ اللَّهِ عَلَى نَبِينَا وَعَلَيْهِ
May the blessings of God be upon our Prophet and upon him.
اللَّهِ — of God. The divine name, the owner in 'the blessings of God', so it carries the 'of' (genitive) ending with no separate word for 'of'. It completes the source of the blessings in the formula.
From: Charity and Stinginess →
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