The noun is"الطيرة" altayra (feminine form of bird), الطيرة altayera (feminine form of bird)and الطورة Altora. Abou Obied said : the word Taaerطائر for Arabs means fortune "الحظ" which Arabs call البخت i.e. luck. A;fraa said : altaer الطائر the word bird for them means work and taaer طائر the bird of a person is his work which he was allocated and some said his bread earning. In addition, الطائر i.e. the bird is his fortune whether good or evil. In the talk of Om Ak-aalaa Alensarya: we shared loots with the immigrants المهاجرين so Othman bin Mazoun طار لنا i.e. fetched us our share. In other words, Othman got us our share from them. In the talk of Rowyqaa: if one of us lived in the age of the messenger of Allah (PBUH) would hare loots so that one would take the Arrowhead while the other gets its cover. The words طائرالانسان mean what happened to him within God's knowledge of what was predestined for him. The saying بالميمون طائره wishing good luck for him i.e his luck is blessed. It is probable that its origin of the flying or departing birds. Almighty God says:
وكلَّ إِنْسانٍ أَلْزَمْناه طائرَه في عُنُقِه = "Every man's fate We have fastened on his own neck". It is said that it refers to his luck and others said his work. Interpreters said: All work whether good or evil we have fastened it to his neck. If it were good then it would be good and if it were evil then it would be evil. Intellectuals think that : for each person, the good and evil is predestined by God; therefore it is fastened to his neck. Rather, it is said that that there is a bird for good and evil for the saying of Arabs : جرى له الطائر بكذا من الشر i.e. the bird has brought such evil to him in terms of good omen and الطيرة is used in their method to call the thing by what was a reason for it to occur. Thus, God has addressed them according by what they used and notified them that this thing they called طائر (bird) is fastened to him. It is sometimes read as طائره and sometimes read طيره. The meaning they denote is said to be : his work whether good or evil and it was said as well his misery and happiness.
. وقوله عز وجل: وكلَّ إِنْسانٍ أَلْزَمْناه طائرَه في عُنُقِه
( سورة الإسراء)
Therefore, Almighty God says : "Every man's fate We have fastened on his own neck". This denotes hid fortune and some say it means his work. Interpreters said All work whether good or evil we have fastened it to his neck. If it were good then it would be good and if it were evil then it would be evil.
Ernest Rebanon in his book "History of Semitic Languages" says:
"Among the strangest events in the history of humankind which was difficult to solve its mystery is the spread of Arabic language. This language was not known in the beginning. It suddenly emerged extremely perfect so that no significant modification has been introduced to it since its appearance till our present day. It had no childhood nor does it have old age. It emerged for once complete and finale. No more than fifty years elapsed when the churchman had to translate their prayers into Arabic do that Christians would understand them.
Professor Margilot, Oxford University says:
"Arabic language still leads a real life. It is one of three languages usurped by the world population in an unexpected way. Its two sisters English and Spanish contradict their sister (Arabic) as their emergence date is known and their ages does not exceed numerable centuries. As for Arabic, its beginning is the oldest of any other date."
The American orientalist William Warle Director of Eastern Investigation in Al-Qods says:
" Arabic language did not retard before any other language that it contacted. It is predicted that it would preserve its entity in future as it did in the past. Arabic language possesses lenience and flexibility that enable it to adapt to the necessities of this present age. Throughout 250 years the Turkish language could not overcome or weaken the position of Arabic."
Professor Max Fantagowa in his book "Arabic Miracle: says:
It is true that our historians have done their best trying to make the Western World eliminating history while each observer knows that the Near East is the true axis of the History of Middle centuries."
The effect of Arabic has greatly influenced our thinking. Sociologist Sheblinger noted this when he recorded his observations in his famous book "Destruction of the West". He said,
"Arabic has played a fundamental role as a means of spreading knowledge and reasoning mechanism throughout the historical stage which began when Arabs controlled, at the expense of the Greek and Romans, throughout India and ended when they lost it."
The German scientist Aswan Ashblinger confirms on his dictionary on Latin and Arabic; therefore, he says:
Arab language is not merely the richest language in the world. Rather, those who excelled in writing using it are quite innumerable. Even of we differ from them in terms of time, traits and morals. However, between us we foreigners to Arabic and what they have composed exists a veil which we can hardly discern what lies beyond it.
Some Latin advocates have tried to male classical Arabic appear as a dead not understandable for three quarters of these who speak it. As for the speech language of these Latin advocates is composed of unrelated colloquial dialects which are destined to become extinct after a short time. There can be a sufficient proof if man goes to the east countries whether to Egypt or Syria which would reveal a definite evidence denoting that Arabic is a live language with the full strength or power if the word life.
Richard Kothill declares:
"It does not make sense that French and English replace Arabic and that a nation with rich carried literatures such as Arabic literature and a flexible language which is eternal such as Arabic would betray its past and weave a heritage which is has been linked to it for long centuries by its fathers and ancestors. The partial variation which appears among Arabic dialects must be eliminated and hence we will have an Arab Area that speaks a single comprehensive language. Arabic has a glorious past and in my doctrine (belief or opinion) I think it will have a glamorous future." Ended
Oh you William Campbell, you are like a person hitting his head against the wall.
William Campbell says:
Professor Solomon says:
(Words are not used in isolation form each other. Each word is affected by its companion of the surrounding words in the sentence or the paragraph or the whole passage. Thus, in order to understand the meaning of a word used in 1787, we must notice what its users have meant by it in 1787.)
Dr. Dawoud Rahbar presented in his book "God of Justice" several examples for the significance of evidence . so he says that in Alsafat Sura,
سورة الصافات 37:96 تقول: (وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ)
"And Allah has created you and what you make."
This would denote two meanings : (a) God has created you and what you do and (b) God has created you and what you make. Thus, how can we distinguish between them? Hence, we need to refer to the evidence so if we refer to Aya No. 96-37:91 we would find the following information:
(فَرَاغَ (أي مال إبرهيم بحيلة) إِلَى آلِهَتِهِمْ فَقَالَ أَلاَ تَأْكُلُونَ مَا لَكُمْ لاَ تَنْطِقُونَ فَرَاغَ عَلَيْهِمْ ضَرْباً بِالْيَمِينِ فَأَقْبَلُوا (أهل المدينة) إِلَيْهِ يَزِفُّونَ قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ)
(Then did he turn to their gods and said, "will ye not eat (of the offerings before you)?... What is the matter with you that ye speak not (intelligently)?" Then did he turn upon them, striking (them) with the right hand. Then came (the worshippers) with hurried steps, and faced (him). He said: "Worship ye that which ye have (yourselves) carved?)
What you do or what you make?. The evidence shows that God has created them and created their doings or acts. Amam Al-Ghazaly has isolated the verse (aya) from the evidence so that the meaning would be what you do; therefore, God Himself is the creator of mankind and all that they do! Ended
The answer: at some moments man finds himself standing at some sentences and cannot know from which point he can reply not because of the inability but because of the stupidity of the sentence and the method whereby he could prepare a reply that can be understood by the writer of such stupid sentence. Speech is the mirror revealing the personality which wrote it.
: (وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ) قول الله تعالى
Almighty God saying : "And Allah has created you and what you make."
This is an adverb of manner (تعبدون)= worship confirming denial or reprimanding i.e. the adverb of manner is that Almighty God created you and created what you make. The essence of their idols and their substance created by the Almighty Creator and He formed them even though they were made by them but Almighty has destined this to happen. (as Ibrahim created PBUH the birds .. Al-Baqra sura – Verse No. 260)
"وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَى وَلَكِن لِّيَطْمَئِنَّ قَلْبِي قَالَ فَخُذْ أَرْبَعَةً مِّنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَى كُلِّ جَبَلٍ مِّنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا "وَاعْلَمْ أَنَّ اللّهَ عَزِيزٌ حَكِيمٌ
Behold! Abraham said: "My Lord! Show me how Thou givest life to the dead." He said: "Dost thou not then believe?" He said: "Yea! but to satisfy My own undertaking." He said: "Take four birds; Tame them to turn to thee; put a portion of them on every hill and call to them: They will come to thee (Flying) with speed. Then know that Allah is Exalted in Power, Wise."
This because of God and His creation of what their act would depend on of whatever causes and reasons. What you makeو ما تعملون whether they are idols it placed it as a pronoun, what you carve ما تنحتون to confirm that its creation is by God Almighty not only concerning their carving but in terms of other acts as well such as painting, ornamenting and decoration and the like. Or generally, idols would be arranged systematically in a basic way to achieve what is right by showing that all that they make whatever it was is a creature of He To whom belongs all mighty and majesty. It was said what is the source i.e. your work in the sense that it functions as an objective and it was said what meant that if their act was caused by God them their objective which depends on their act would credited this. interpretation of guiding proper reason to merits of the Holy Book / Abu Al-Saud
The saying of Imam Al-Ghazali makes the meaning (what you are doing); therefore, God himself will be Creator of all human beings and what they are doing. This is 100% true but the defect exists in you, William Campbell, because you declare your infidelity in a clear way intending to announce that God is not the Creator of what man makes. Note that God is the Creator of the materials which we use for manufacture from scratch, and He is the One who created and gave us brains by which we think and invent. He is the one who made us enjoy inspiration on manufacture and innovation …etc. Then, how do not you recognize that God is the Creator of all things, while man is a mere reason?
William Campbell started declaring and announcing in subjects such as the denial or refuting the prophecy of our master Mohamed PBH as was mentioned in the Deuteronomy18:18 and 19 ( Make them a prophet from among their brothers like you and make my speech in his mouth so that he would speak to them what I would recommend him to so that the man who does not listen to the speech he talked on my behalf I would demand him)
He denied that the word (اخوتهم)= brothers is meant by the descendants of Ismail. Rather, he says that Moses talked to the Israelis who heard God's voice on the mountain of Sinai and promised to respond to their request. This means that (إخوتك) means Israelis only who were present (on meeting Day). Ended
This is a mere assumption that does not relate to reality. In addition, I hate to discuss such prophecies because they I am not interested in them, but as long as it is matter of challenge. Then I will prove God willing that this prophecy is intended to hint at our master apostle Mohamed PBUH despite those who go astray.
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