₦airaland Forum

Even Google disagree with you. Ahad is ONE and not ONE OF.

Sixfiguresmart:
Sir, what you are reading is a translated version of the quran. You have not a minute knowledge if what is translate tallies or not.

You are arguing against the quran and also an entire language called, Arabic.

The word used in the quran is translated one OF, so how can you change a language because it doesn't support your belief? Wahid is one. Ahad is one of. What are you teaching me? Give me an instance where ahad was used as ONE in any literary book. Show me. I am willing to learn.

If you put one as ahad on any Arabic worksheet, you will surely fail like Buhari did. Call all your Arab friends and ask them what ahad means.

Sixfiguresmart:
The simple question is: Who uttered this quran to Mohammed?

Where did the quran say, "This is putting the words in the mouth of the prophet to be delivered to all humanity and is being read in prayers till this day"?

How do we know when allah is putting the words in his mouth and when allah is speaking for himself? And, who decides that?

The message of the Quran was sent by Allah through archangel Jubril (Gabriel) to prophet Muhammad (Peace be upon him).

Sixfiguresmart:
You are talking to someone who speak Arabic too.

Go and ask anyone who speaks Arabic what "one" is. That is the most basic thing to learn in Arabic. Regardless, how about in other verses when it is used as 'one of', would you want to tweak it when we get there? Shall we?

This is not about language syntax. Its about revelations and the meaning that the prophet was taught to deliver. There are multitudes of deity being worshipped in arabia at the time so the message was humanity should worship only ONE supreme being. So He is not ONE OF or PART OF. Hence ONE and INDIVISIIBLE is the right meaning.

Sixfiguresmart:
Surah 112:1 قُلْ هُوَ ٱللَّهُ أَحَدٌ
Say, ˹O Prophet,˺ “He is Allah—One ˹and Indivisible˺;

In the Quranic verse, allah is mentioned to be ONE OF...

The actual word used up there in the quran is أَحَدٌ (Ahad) meaning 'one OF'. So just as the quran uses 'we' to personate allah, there are surely them out there in Mecca. 'Wahid' means 'one'.

Another point is the spurious insertion of AND INDIVISIBLE in the English version when such a thing is not present in the Arabic inscription above.

Where did they get it?

The word أَحَدٌ (Ahad) means ONE. It does not mean ONE OF as you quoted.

Sixfiguresmart:
surah 1:5 You ˹alone˺ we worship and You ˹alone˺ we ask for help.

This is the word of (islamic) allah telling 'you' (the allah greater than him), that he is the only one that he (Islamic allah) worships. So allah worships someone and asks someone else for help. That is why he refers to himself as 'WE'. What are we killing transgendered people for?

If you substitute the keywords, you will have: You alone "WE' work for and You along we ask for help. If you say this to a second person, how would you understand it? Muslims want you to think that you are stupid for understanding a simple and common expression.

In Surah 1:1 In the Name of Allah—the Most Compassionate, Most Merciful.

Here, allah in his very first utterance to Mohammed in the Quran is singing the praise of allah. That is the first impression that he gave Mohammed.

Muslims, who said those words in the Quran? Who was he referring to?

Revelations of the Quran are words revealed to the Holy prophet Muhammad. It is to guide humanity. So the revelations are meant for humanity and not the Supreme being. The full revelation of the 1st Surah named Fatiha read thus:

SURATU-FATIHA
1. "In The Name of Allah, The Beneficent, The Merciful."
2. "(All) praise is (only) Allah's, the Lord of the Worlds."
3. "The Beneficent, The Merciful."
4. "Master of the Day of Judgement."
5. "Thee (alone) do we worship and of Thee (only) do we seek help."
6. "Guide us (O' Lord) on the Straight Path."
7. "The path of those upon whom Thou hast bestowed Thy bounties, not (the path) of those inflicted with Thy wrath, nor (of those) gone astray."

This is putting the words in the mouth of the prophet to be delivered to all humanity and is being read in prayers till this day. This is to fulfill the prophesies that Allah stated in the bible DEUTERONOMY 18: 18-19

Deuteronomy 18: 18-19 King James Version


18 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.

19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.

So the wordings ''"Thee (alone) do we worship and of Thee (only) do we seek help." refers to the creations that the message is meant for not referring to the the Creator.

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'Allah commands you to render trusts to their owners' - Its Relevance to Plagiarism [size=12pt]


Written By: Sheikh Khâlid b. Sa`ûd al-Rashûd, presiding judge at the Saudi Grievance Board

Allah says:

"Allah commands you to render trusts to their owners, and when you judge between people, that you do so with justice. Excellent indeed is the admonition He gives you, for Allah hears and sees all things." [Sûrah al-Nisâ': 58]

Many Muslims (and non-muslims) today, especially on the Internet, have become way too careless in taking the words of others and passing them off as their own. They often do not realize the serious implications of what they are doing. They do not see the act of bad faith – the serious breach of trust – that their behaviour entails.

In many Islamic forums on the Internet and even established Islamic websites, we sometimes find entire articles copied verbatim from other sources without any link or reference being made to the site where it is originally published. Indeed, in all too many cases, even the article's original author is not mentioned. The worst cases of all are where the person reproducing the article tries to pass it off as his or her own.

This misattribution to oneself of the writings of others is known today as plagiarism. It is regarded as a crime.

The Oxford English Dictionary (1987) defines plagiarism as meaning: "to take and use as one's own the thoughts, writings, or inventions of another."

Plagiarism is defined in the Random House Compact Unabridged Dictionary (1995) as the: "use or close imitation of the language and thoughts of another author and the representation of them as one's own original work."

What does Islam say about plagiarism? When we look into this matter, we find that such behaviour is un-Islamic. Indeed, there are very good reasons why it is our Islamic duty to attribute the statements and writings of others to those who originally made those statements and composed those writings.

Firstly, it frees the person quoting the text from being personally held to all of its consequences and implications. If the statement is true, it keeps the person from receiving undue credit for someone else's success. If the statement is false, it prevents the person quoting it from being liable for the error.

This is one of this is one of the reasons why the Islamic science of hadîth narration – isnâd (attribution) – was developed. Indeed, Islamic civilization was the very first in the world to develop and codify and rigorous science for citing one's sources. In the classical discourse of this science what is now called plagiarism was known as tadlîs (deceptive attribution).

It is within the context of the veritable science of hadîth narration that it is said: "Whoever quotes you as his source has carried out his duty." This is the duty of providing the line of transmission so that the statement can be authenticated and duly attributed to its source.

Al-Ghazalî relates to us that Ahmad b. Hanbal was once asked about a case where a person finds a manuscript containing hadîth narrations. The question was whether it was alright to copy hadîth from the manuscript before returning it to its owner. Ahmad answered the question saying: "No. He must first get permission. Then he can write."

Indeed, quoting one's sources is rendering a trust. This is a religious duty commanded by Allah in the Qur'ân: "Allah commands you to render trusts to their owners." [Sûrah al-Nisâ': 58]

Taking credit for someone else's idea is most certainly a breach of trust. It is an act of bad faith to the person whose idea or work it really is.

Allah says: "O you who believe! Do not betray the trust of Allah and the Messenger, nor misappropriate knowingly what you have been entrusted with." [Sûrah al-Anfâl: 27]

Taking credit for someone else's words or ideas is both an act of fraud and a deliberate lie.

This is why the Prophet (peace be upon him) said: "He who credits himself with what was not given to him is like one who wears a double cloak of deception." [Ibn `Abd al-Barr, Jâmi` al-Tahsîl (1/98)]

Ibn al-Manzûr commented on this hadîth saying:
The one who credits himself with what was not given to him is one who says he was given something which was never really his or who attributes to himself talents that he really does not possess, implying that Allah had bestowed him with these things or that people accredited him with what was never specifically his.

In this way, he has perpetrated a double lie: Firstly, he attributes to himself what does not truly apply to him or makes claims to possess what he really does not possess. Secondly, he lies regarding the giver – either Allah or other people. [Lisân al-`Arab (1/247)]
A person who takes credit for other people's writings and good ideas is crediting himself with what was not given to him.

This is how numerous scholars of hadîth understood this Prophetic statement.

The hadîth scholar Hammâd understood this Prophetic warning. He said: "The perpetrator of tadlîs cannot avoid being described as one who credits himself with what he has not been given."

We have already mentioned that in the science of isnâd (attribution), the technical term for deceptive narration is tadlîs. This is where a narrator deliberately leaves out a source to make his chain of transmission look stronger than it actually is. It often entailed the narrator taking credit for hearing a hadîth from a prestigious source he did not actually hear the hadîth from. He would do this by omitting a less prestigious intermediate narrator and failing to credit that intermediate narrator as his direct source.

The hadîth scholar Jarîr b. Hâzim agreed, saying: "The least that he is guilty of is making people think he heard something that he never really heard."

`Abd Allah b. Mubârak: "I would rather be cast down from the sky than be guilty of deceptive narration."

From all of this, we can see clearly that plagiarism is a sin.

And Allah knows best.

sayusuf:
i mean golf 4

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