# قل هو الله أحد



## tricheur

Hello,
Could someone be kind enough to tell me what these phrases mean? (I unfortunately don't have any knowledge of Arabic..., but I suppose the last one is a prayer, juxtaposed with a Jewish one in  Hebrew.)

These are from a French movie (I took the images from the script book). They are in different places, so they are separate dialogues. The fourth one is a kind of intertitle on the screen.

Any help would be appreciated. Thank you very much in advance.


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## nn.om

こんにちわtricheurさん。＝P

The letters are separated but I can recognize some of what is written there. The words are not in the right order too: 

5. a7ad allah huwa qul (it's "qul huwa allahu a7ad" for sure!): it means "say there is no god but Allah."


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## Mahaodeh

I think the words are reversed and the letters separated. I think they are:

4. qul hua allahu ah7d - obviously.


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## Noon9

tricheur said:


> Hello,
> (I unfortunately don't have any knowledge of Arabic..., but I suppose the last one is a prayer, juxtaposed with a Jewish one in Hebrew.)
> View attachment 7081


 
It's a Quranic verse not a prayer.


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## ALOOO

Noon9 said:


> It's a Quranic verse not a prayer.


THAT IS RIGHT 


It means:
Do say ALLAH(the god) only just one.


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## Ali Smith

ALOOO said:


> THAT IS RIGHT
> 
> 
> It means:
> Do say ALLAH(the god) only just one.


How would you translate هو? If you translate it as "he", what does "he" refer to? I mean, what is the مرجع of the ضمير?


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## akhooha

Ali Smith said:


> How would you translate هو? If you translate it as "he", what does "he" refer to? I mean, what is the مرجع of the ضمير?


هو of course refers to God.
a more literal translation is: Say (that) He, God, is One.


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## Ali Smith

Got it. But how can it refer to a word that does not precede it? This is called الإضمار قبل الذكر. For example, you cannot say ضَرَبَ غلامُه زيدًا if the slave (غلام) belongs to Zayd.


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## Abbe

Context is important to understand grammar. It was revealed as an answer to a question (what kind of God was Allah) so the هو can refer to that.


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## wannabe translator

Ali Smith said:


> Got it. But how can it refer to a word that does not precede it? This is called الإضمار قبل الذكر. For example, you cannot say ضَرَبَ غلامُه زيدًا if the slave (غلام) belongs to Zayd.


I'm  not sure if I understood your inquiry, but this is an example of sentences with two مبتدأ, and whole sentences acting as a خبر
(هو) Is the مبتدأ أول
(الله) Is a مبتدأ ثاني
(أحد) Is the خبر of the second Mubtada'a (الله)
The sentence (الله أحد) Together is the خبر of the first Mubtada'a (هو).


Ali Smith said:


> ضَرَبَ غلامُه زيدًا


That sentence is incorrect not because the ـه preceded the subject it's referring to, but rather because the subject is addressed as an object, while the object as a subject.
With little tweaking, one could say: ضربَ غلامَهُ زيدٌ, which is a perfectly correct sentence.


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## Ali Smith

wannabe translator said:


> That sentence is incorrect not because the ـه preceded the subject it's referring to, but rather because the subject is addressed as an object, while the object as a subject.
> With little tweaking, one could say: ضربَ غلامَهُ زيدٌ, which is a perfectly correct sentence.


Are you saying that, say, ضَرَبَ أَخُوْها فاطِمَةَ would be correct?


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## wannabe translator

Ali Smith said:


> ضربَ غلامَهُ زيدٌ
> Are you saying that, say, ضَرَبَ أَخُوْها فاطِمَةَ would be correct?


No.
Is the meaning here supposed to be that Fatima hit her brother?
If so, then the syntax structure (Verb >Object+Pronoun preceding the subject it's referring to > Subject) is indeed a correct one, but the case endings are incorrect.
(1) Fatima must have the appropriate case ending of a subject/فاعل and become مرفوع like this: فاطمةٌ.
(2) تاء التأنيث must be added to the verb ضرب becoming: ضربَتْ
(3) أخوها must receive the appropriate case ending of an object/مفعول به and become منصوب like this: أخاها.
ضربَتْ أخاها فاطمةٌ


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## Ali Smith

akhooha said:


> هو of course refers to God.
> a more literal translation is: Say (that) He, God, is One.


I just read that the هو here is ضمير الشأن. Any idea what that means?


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## Abbe

Look here
Pronouns in the Place of Nouns & Nouns in the Place of Pronouns


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## 𒍝𒊑𒈾 𒂵𒉿𒀉

Ali Smith said:


> I just read that the هو here is ضمير الشأن. Any idea what that means?


It means that it's a dummy pronoun.


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## Mahaodeh

No, it’s not a dummy. ضمير الشأن refers to the matter or thing being discussed (الشأن). It is _Always_ مبتدأ or اسم كان. It’s also called ضمير القِصّة.

It’s a مبتدأ that introduces the matter at hand, the خبر would be the whole context. The point of it is to give تفخيم to what is said later. It’s a literary device. It’s hard to translate because nothing similar is used in English up to my knowledge.


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## Qureshpor

Mahaodeh said:


> It’s a مبتدأ that introduces the matter at hand, the خبر would be the whole context. The point of it is to give تفخيم to what is said later. It’s a literary device. It’s hard to translate because nothing similar is used in English up to my knowledge.


Can we not think of الله as a "badal" of هو and translate the aayah as,

"Say, He, Allah is one."?
​


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## Derakhshan

Qureshpor said:


> Can we not think of الله as a "badal" of هو and translate the aayah as,
> 
> "Say, He, Allah is one."?
> ​


Or أحد as a badal of اللّه:

Say: He is Allah, (the) One.


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## Qureshpor

Derakhshan said:


> Or أحد as a badal of اللّه:
> 
> Say: He is Allah, (the) One.


Yes, but to me "He, Allah is one" makes more sense than your option where you are adding "the" in parenthesis.


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## Derakhshan

Qureshpor said:


> Yes, but to me "He, Allah is one" makes more sense than your option where you are adding "the" in parenthesis.


Some have explained this as a deliberate stylistic device; that تعريف is treated as superfluous here:

و التنكير في قوله: “أحد” يفيد التفخيم والتعظيم، والتنكير في هذا المقام أولى من التعريف ؛ لأن هذا الوصف “أحد” إما أن يكون بدلاً من لفظ الجلالة أو خبرا له، ومعلوم أن لفظ الجلالة أعرف المعارف، ومن ثمَّ فالتعريف بعده لا يعطي ما يعطيه التنكير من التفخيم والتعظيم للذات العلية.

Source

حكمة تنكير «أحد» أنها مسبوقة بكلمتين معرفتين « هو الله « وهما مبتدأ وخبر.. وبما أن المبتدأ والخبر معرفتان ودلالتهما على الحصر .. فقد استغني بتعريفهما ودلالتهما على الحصر عن تعريف «أحد«. فجاء لفظ « أحد « نكرة على أصله .. لأن الأصل في الكلمة هو التنكير.. فهو نكرة (وإعرابه خبر ثان). كما أن لفظ «أحد« جاء على التنكير للتعظيم والتفخيم والتشريف وللإشارة إلى أن الله تعالى فرد أحد لا يمكن تعريف كيفيته ولا الإحاطة به سبحانه وتعالى.

Source


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