The Qu'ran

[McCulloch]

quraan is written by allah but other books written by person so you have to read it to make sure

Well i am sure the quran is much unique from among all the other books. [...] the quran has never been changed. The quran was and is as god says himself in the quran that the quran is copyrighted. So there are millions of copys in the world in many translation--but all the same thing. Ones in english, urdu, arabic, chinese, brail... and so on. So which one shall you read? The one that says Quran or koran or coran on the cover. And as the biggining chapter introduces the author (god). You can order many free ones from islam tomorow, or even better go to your local mosque.[...]

So I went to the quran. I read it and I felt closer to god in my whole life. I actually cryed. And now i am closer to god then ever.

I have been invited to read the Qu'ran. It has been claimed that it has the answers to the questions, How can I know if God exists? and How can I know what God wants of me? It has been implied that the divine truth of the Quran is self-evident.

For Debate: If you have read the Qu'ran or part of it, is its divine origin self-evident? Does it make a convincing argument for the existence of God?

[TrueReligion]

Apple Pie still seems to misunderstand the basic principles of debate. You make a claim, you provide supporting evidence for that claim. It is not enough to ask those who challenge to do your work for you.

Your continued reluctance to make a Koranic selection devoid of Book of Revelation material still continues, brother.

It is painfully obvious that you dont have a clue as to what you are even doing " other than slavishly replying to a thread that you started and still dont comprehend even after nearly two years.

After all, what ayahs would you select?

What translation(s) would you use?

You would have to googled your reply in the first place, and then you would not even be able to defend why you chose the rendering that you did, should you be called upon to do so.

Basically, you really have no choice but to sit tight and cat-call from the sidelines, in a thread that you, yourself, initiated.


To demonstrate the 75% figure, here is a sampling from sura 86, entitled The Morning Star, named in honor of the Biblical Jesus Christ




Summary:

86.1 And/by the clouds, and/by the Morning Star. (Announces Jesus Second Coming, on a cloud)

86.2 And who told you what the Morning Star is? (Asks the question: Who Told John of Jesus Second Coming?)

86.3 The star, the brightly shining. (Answers the question: Jesus, the Bright Morning Star, tells John)

86.4 Indeed every soul gathers on its Guardian. (Jesus, the Guardian, gathers His souls)

86.5 So, the human looks upon that which was created the inner man. (The reason for the gathering of the souls: Jesus is viewed upon the Cross)

86.6 The inner man was created out of water pouring forth at once. (Jesus Crucifixion & death upon the Cross)

86.7 He emerges from amidst the Cross and the grave. Or86.7 He emerges from between the backbone and the ribs. (Jesus Crucifixion & Resurrection)

86.8 Certainly Him above, He returned Him to the present state of existence after death, truly possessing power. (Jesus Singular Resurrection)

86.9 A day The Marriage will turn to its reality. (The First Resurrection)

86.10 So truly not His from strength and nor Savior. (The Second Death)

86.11 And/by the cloud, Lord of the return. (Jesus Second Coming on a cloud)

86.12 And/by the earth, Lord of the separation. (Jesus gathers His elect)

86.13 Truly His Word is Judgment. (Jesus is the Word which judges mankind)

86.14 And He is not with the vain. (The fall of Babylon the Great)

86.15 Truly them, they devise an artful device. (Satans war)

86.16 And I devise an artful device. (Jesus war)

86.17 So respite the disbelievers, respite them gently for a little while. (Repent to Jesus)




There are seventeen ayat in sura 86.

Conservatively, >75% of these ayahs are directly taken from the Book of Revelation.

If you doubt that this sura is almost entirely from the Biblical Book of Revelation, then here is a link to a 200+ page exegesis showing beyond any reasonable doubt that it indeed emanates from the Holy Bible.

http://www.freeforum101.com/koranicbibl ... ranicbible

Since your reusable excuse is that you are ignorant of Arabic, then, no doubt you will be absolutely unable to personally refute or confirm even a single solitary Arabic word in the exegesis.

Nor will you be able to google a refutation, as none of the so-called authorized translators give any reasoning at all for their renderings.


This is the same trend found throughout the Koran.

The Book of Revelation is the archetype from which the Koranic opus was constructed.


Regarding your rules of debateyou seem to want to use this card as a last ditch effort to redeem your pitiful position, as you seem to have already overlooked what you, yourself, did early on in this thread, as thus

The Book of Mormon claims to be the completion of the New Testament. It does not mean squat.

Where?

For the purposes of this debate, it does not matter. Your claim is that the the Holy Bible is divinely inspired and point to other books' lack of such a claim as an indicator that they are not. If that is your argument, then it is rubbish. The Book of the SubGenius: Being the Divine Wisdom, Guidance, and Prophecy of J.R. "Bob" Dobbs, High Epopt of the Church of the SubGenius, Here Inscribed for the Salvation of Future Generations and in the Hope that Slack May Someday Reign on this Earth (ISBN 0-671-63810-6) makes the claim to be divinely inspired. The New Testament does not.

Here, you make the unsubstantiated claim regarding the BOM.and, when called on your assertion, rather than backing up it up, you attempt to weasel out of it by stating that it does not matter.and then you go on to provide red herrings.

Time to either state hypocrisy, or step up the plate and retract your assertion like you have already had to do

Alll what you have provided for chapter 86 is wrong, and you make it wrong interpretation for your christianity. I will post the real translation. and further request the moderators to take action as its not proper as per the rule of post which you are doing.

(86:1) By the heaven, and the night-visitor, (86:2) what do you know what the night-visitor is? (86:3) It is the piercing star. (86:4) There is no living being but there is a protector over it.1
*1 "A Guardian": Allah Almighty Himself, Who is looking after and watching over every creature, big or small, in the earth and heavens. He it is Who has brought everything into existence, Who is maintaining and sustaining everything in its place and position, and Who has taken the responsibility to provide for every creature and to protect it from calamities till an appointed tune. On this, an oath has been sworn by the heaven and by every star and planet which appears in the darkness of the night. (Although lexically, an-najm ath-thaqib is singular, it does not imply any one star but the star in the generic sense). The oath signifies that the existence of each of the countless stars and planets that shines in the sky at 'night, testifies to the fact that there is a Being Who has created it, illuminated it, suspended it in space, and thus is watching over it in a manner that neither it falls from its place nor collides with any other of the countless stars in their movements, nor does any other star collide with it.

(86:5) So let man consider of what he was created.2
*2 After making man ponder over the heavens, he is now being invited to consider his ownself and see how he has been created, Who is it Who selects one spermatozoon from among billions of spermatozoa emitted by the father and combines it at some time with one ovum out of a large number of the ova produced by the mother, and thus causes a particular human being to be conceived? Then, Who is it Who after conception develops it gradually in the mother's womb Until it is delivered in the form of a living child? Then, Who is it Who in the mother's womb itself brings about a certain proportion and harmony between its bodily structure and its physical and mental capabilities? Then, Who is it Who watches over it continuously from birth till death-protects it from disease, accidents and calamities and provides him with countless means of life and opportunities for survival in the world of which he is not even conscious, not to speak of having the power to provide these for himself. Is all this happening without the planning and supervision of One God?

(86:6) He was created of a gushing fluid, (86:7) emanating from between the loins and the ribs.3
*3 "Sulb" is the backbone and "tara'ib"the breast- bones, i.e. the ribs. Since the procreative fluid in both man and woman is discharged from that part of the body which is between the back and the breast, it is said that tnan has been created from the fluid issuing out froth between the back and the breast. This fiuid is produced even in case the hands and feet are cut off. Therefore, it is not correct to say that it issues out from the whole body of man. In fact, the principal organs of the body are its source and all these are located in the trunk. The brain has not been mentioned separately because the back-bone is that part of the brain through which connection between the body and the brain is established. (Also see Appendix I).

(86:8) Surely He (the Creator) has the power to bring him back (to life).4
*4 That is, His bringing tnan into existence and watching over him from the tithe conception takes place until death, is a clear proof that He can create him once again after death. If He had the power to create him in the first instance and man stays alive in the world by His power alone, what rational arguments can be presented for the conjecture that He dces not have the power to do the same thing a second time? To deny this power man will even have to deny that God has brought him into existence, and the one who denies this may well come out one day with the claim that aII books in the world have been printed accidentally, all cities of the world have been built accidentally, and there has occurred on the earth an explosion by chance which made aII the factories start functioning automatically. The fact is that the creation of man, the structure of his body, the existence of the powers and capabilities working within him, and his survival as a living being " all this is a much more complex process than all those works that have come to be accomplished through man, or are still in the process of being accomplished. If such a complex work with such wisdom, proportion and order could be accomplished just through a chance accident, what else could not be regarded as accidental by a mentally deranged person?

(86:9) On the Day when man's deepest secrets shall be put to the test5
*5 "The hidden secrets": the acts of every person which remained a secret to the world as well as those affairs which came before the world only in their apparent form, but the intentions, aims and secret motives working behind them remained hidden from the people. On the Resurrection Day aII this will be laid bare and not only will the acts and deeds of every person be examined but it will also be seen what was his motive and intention and object of so acting. Likewise, it also remained hidden from the world, even from the doer of the act himself, what effects and influences of his act appeared in the world, to what extent they spread and for how long they continued to work. This secret too will be revealed on the Resurrection Day and it will be fully examined as to what were the consequences of the seed that a person sowed in the world, what fruit it bore and for how long it affected the later generations for better or far worse.

(86:10) he shall have no power, and no helper. (86:11) By the heaven with its recurring cycle of rain,6
*6 The words dhat ar-raje have been used for the sky. Literally raje means to return, but metaphorically this word is used for the rain in Arabic, for rain does not fall just once, but returns over and over again in the season and of season as well. Another reason for calling the rain raj e is that vapour from the oceans of the earth and then falls back as rain on the sometimes out water rises as the same earth.

(86:12) and by the earth ever bursting with verdure, (86:13) this (Qur'an) is surely a decisive Word, (86:14) not a flippant jest.7
*7 That is, just as the falling of rain froth the sky and the splitting of the earth to put out shoots is no jest but a serious reality, so also the news which the Qur'an gives that ntan has to return to his God is no jest but a definite and decisive reality and an unchangeable truth which has to be fulfilled.

(86:15) They are devising a guile,8
*8 That is, these disbelievers are devising every kind of plan to defeat the invitation of the Qur'an; they wish to blow out this candle; they are creating aII sorts of doubts In the people's minds: they are inventing false accusations against the Prophet who has brought it, so as to frustrate his mission in the world and perpetuate the darkness of ignorance and unbelief which hr is struggling so hard to remove.

(86:16) and I too am devising a guile.9
*9 That is, "I am planning that none of their devices should succeed so that they are utterly defeated in their designs, and the light which they are trying their utmost to put out, spreads far and wide.

(86:17) So leave the unbelievers to themselves; respite them awhile.10
*10 That is, "Leave them for a while to have their will. Before long the result will be before them and they will realize how far their scheming has become successful against My plan.

Now others can see as well how much Apple_Pie is deviating the meaning to promote and preach christianity
I'am sorry Apple_Pie, no more answers will be given to you until you stop doing this thing.

[Apple Pie]

[*]four creatures which have six wings and are covered in eyes[*]

Ith yaghsha alssidrata ma yaghsha

53.16 Behold, it covers the lote-tree, that which (is) covered.



Summary of 53.16:

In Revelation chapter 4; John describes what he sees when he is taken up into Heaven, by the Spirit, and is shown the Throne of God
Among other things, John describes four living creatures in the midst of the Throne and encircling it
These four living creatures are repeatedly described as being filled with eyes, before, behind, and within
The four living creatures are completely covered with eyes
Observe also that the four living creatures constantly repeat the phrase "Holy, Holy, Holy, Lord God Almighty," the One who was, and is, and is coming!
This is a most obvious confirmation to the Triune nature of the One God
53.16 begins with itha, which, as we will discover, is used as a corroborative particle meant to draw the readers attention to a turn in the discourse
53.16 is re-directing the topic of discussion to something new
This new topic has to do with alssidrata, or the lote-tree (i.e. the Tree of Life), as previously discussed in 53.14
Itha also carries with it the definition of ones experiencing the occurrence of a thing when he is in a particular state
Thus, we already have a positive indicator that this is also referring to Johns vision as he is in the Spirit
As already mentioned in the Book of Revelation, the Tree of Life exists in the midst of the Paradise of God
53.16 informs the reader that there is something in the presence of the Tree of Life via the double usage of the word yaghsha- which means it covers/covered
Just as in Revelation, sura 53 is describing the Living Creatures that are in the direct presence (i.e. covering the Throne/Tree of Life)
Not only are the Living Creatures covering around the Throne " but they, themselves are covered " hence the second usage of the term yaghsha which is preceded by the conjunctive pronoun ma " which is acting as an explicative
Observing all Koranic usages of the terms yaghsha, yughshee, & yughsha; it becomes quite clear that the covering is total in nature
Further, examining all Koranic usages of the root ghashiya and its 23 derivatives, shows numerous instances of this covering involving the eyes
We now are beginning to understand that itha is steering the readers attention towards a description of the Four Living Creatures, as described in the Book of Revelation
Observe the parallel description to the Four Living creatures in Revelation:

1. Covered with eyes
2. Surrounding the Tree of Life





-

Ma zagha albasaru wama tagha

53.17 The eyes turned aside not, and did not wander from its orbit.




Summary of 53.17:

In addition to Johns description of the Four Living Creatures as being completely covered with eyes; he also describes them as having no rest day or night, via the feminine nouns anapausis, hemera, & nux
Further, as already mentioned, the Four Living Creatures (covered with eyes) are described as kuklo, or encircling, the throne
Further still, John tells us that the Four Living Creatures have wings like birds
One of the Four Living Creatures is like an Eagle (aetos), since it does not usually go in quest of carrion
53.17 confirms and continues with the covering description set forth in 53.16, by concentrating on the subject noun albasaru (the eyes)
Observing all Koranic instances of albasaru, albasari, albasara, waalbasara, we can be confident that it always references the eyes or eyesight
53.17 tells us two details of what the eyes did not do via the usage of the negative ma:

1. They did not zagha, or deviate/turn away
2. They did not tagha, or wander from their orbit

Amazingly, zagha is also a Persian word that has been Arabicized; originally applied to crows, whether small or large; but when Arabicized, applied peculiarly to one species thereof.
It is applied to a bird that does not eat carrion
No doubt, the Koranic authors are referring to the Johns description of the Eagle
Further, observing all Koranic usages of zagha and its derivatives, clearly shows it to indicate deviation " in many instances concerning the eyes
Holding to the outline as mandated in the Book of Revelation, the verb tagha confirms that the eyes mentioned are in an orbit " i.e. they encircle the Throne as described in 53.16
Already, we can see the Koranic descriptions of the Four Living Creatures taking shape
Observe the parallel description to the Four Living creatures in Revelation:

1. Covered with eyes
2. Surrounding the Tree of Life
3. The eyes are encircling the Throne
4. The eyes never deviate
5. They are in likeness to a bird






Laqad raa min ayati rabbihi alkubra

53.18 Certainly he saw, from apparent signs, the greatest ones of his Lord.




Summary of 53.18:

In Revelation, John gives a very clear visual description of the Four Living Creatures that he sees before the Throne of the Lord
The Four Living Creatures occupy the high-ranking position of immediately encompassing the Throne of God Almighty
53.18 begins with an affirmation of truth, via the usage of laqad
This truth pertains to raa, or what he saw
This is the truth that John saw
The truth that John sees comes from the plural ayati (apparent signs)
Most interestingly, the classical definition for ayati pertains to any apparent thing inseparable from a thing not equally apparent, so that when one perceives the former, he knows that he perceives the other, which he cannot perceive by itself, when the two things are of one predicament; and this is apparent in the object of sense and in that of the intellect
Further, the root ayatun means a sign, token, or mark, by which a person or thing might be known; sign; apparent sign; mark; indication
Thus, we have just been given a clear confirmation as to the four Living Creatures that what John has truly seen
The Four Living Creatures are marked with apparent signs
These markings of the Four Living Creatures are outward signs that are inseparable from the portion that is not apparent
Surveying all Koranic usages of ayati clearly demonstrates that it is used exclusively to describe something pertaining to allah, or the Lord
By this assertion, then, the authors of the Koran are calling-out (once again) for the deity of Jesus; as we have already learned that the Koranic Jesus occupies the Throne " and the ayati presently being described encircle the Throne
Further, the Koranic usages of ayati is inclusive of The Book (i.e. the Holy Bible)
Confirming that the ayati apply to the Biblical Four Living Creatures, 53.18 utilizes the feminine plural noun alkubra " meaning the greatest ones
The greatest ones are thus called because they are greatest, in body, or corporeal substance, and in estimation or rank or dignity
A fitting title for the Four Living Creatures, as they indeed are great in both body substance & rank
Further, we are told that these greatest ones belong to rabbihi (his Lord); i.e. Johns Lord, Jesus
Observing all Koranic usages of alkubra shows that it is used to further reference Biblical eschatological material, including the Resurrection
Observe the parallel descriptions given to us thus far from 53.16 " 53.18 as compared to the Four Living creatures in Revelation:

1. Covered with eyes
2. Surrounding the Tree of Life
3. The eyes are encircling the Throne
4. The eyes never deviate
5. They are in likeness to a bird
6. They are known by their markings
7. They are referred to as the Lords greatest ones





Afaraaytumu allata waalAAuzza

53.19 So you saw the appellation of a man and the Eagle?



Summary of 53.19:

In Revelation, John describes the third living creature as having the outward appearance, or face, of a man " via the usage of the noun prosopon
John also describes the fourth living creature as being likened in appearance to a flying aetos (eagle)
53.19 gives us a further description of the Lords greatest ones, as set forth in 53.18
53.19 begins by asking the question afaraaytumu, i.e. so you saw?
This question refers to what John saw
This question is also in direct relation to the Lords greatest ones via the copulative particle fa, which indicates either definite cause and effect, or a natural sequence of events
53.19 informs us that (John) saw allata
Allata is defined as an idol having the aspect of the appellation of a man
Further, allata carries with it the definition of an idol so-called because they used to compass it, or perform circuits around it
Thus, it becomes quite apparent that 53.19 has just specifically described the third living creature as described, by John, in the Book of Revelation: i.e. looking like a man
In addition, we have been told that it pertains to something in a circle, via the usages compass/circuits/around
The third living creature is encircling the Throne
53.19 also tells us of the feminine singular noun uzza
Uzza carries with it the definition of an Eagle
Observe that 53.17 had already hinted of the eagle via the usage of zagha which can refer to a bird that does not eat carrion, such as the eagle
Uzza is also defined as elevated in rank or condition or state; noble or honorable
Observe that the overwhelming Koranic usage of azza, and its twenty-one derivatives, is in the context of allah; Lord; his messenger; The Book; the Revelation of the Book
Once again, it is beyond any reasonable doubt that 53.19 has gone on to describe the fourth living creature as described, by John, in the Book of Revelation: i.e. the Eagle
Observe the undeniable parallel descriptions given to us from 53.16 " 53.19 as compared to the Four Living creatures in Revelation:

1. Covered with eyes
2. Surrounding the Tree of Life
3. The eyes are encircling the Throne
4. The eyes never deviate
5. They are in likeness to a bird
6. They are known by their markings
7. They are referred to as the Lords greatest ones
8. One appears as an appellation of a man
9. One appears as an Eagle





Wamanata alththalithata al-okhra

53.20 And the decree of death, the third, the last




Summary of 53.20:

In Revelation chapter six, John further informs us that the Four Living Creatures have the power of speech, and he tells of what he hears from them
Each time that the Lamb (i.e. Jesus) opens one of the first four seals, one of the Four Living Creatures makes the decree of come & see, and a different colored horse appears with its rider
When the Third Living Creature makes his decree " a black horse appears with its rider, who carries a pair of balances
When the Fourth Living Creature makes his decree " a pale green horse appears with its rider, representing Death
53.20, is a continued description of the Four Living Creatures via the copulative conjunction wa(and)
53.20 begins by stating a decree
This decree is one of death " as defined by the classical definition of manata
Observe that in all Koranic usages of manatas root (mana) and its twenty derivatives " it never once refers to idols " but, instead, carries with it the contextual meaning of wishes, desires, decrees, death, The Book, and things being emitted
Further, mana and its derivatives, carry with it the meaning of a man of courage upon his saddle " which is a clear indicator to the riders of the horses called-forth by the Four Living Creatures
53.20 assigns this decree of death to alththalithata (i.e. the third) & al-okhra (i.e. the last, or fourth) Living Creatures
Amazingly, 53.20 has just recanted the riders and their horses, coming forth (emitted) and representing death, as declared by the Living Creatures, as told to us in the Biblical Book of Revelation
Thus, just as 53.19 confirms the Biblical physical descriptions for the third & fourth Living creatures " 53.20 continues on to describe what these same third & fourth Living creatures decree (when the Lamb (i.e. Jesus) opens the third and fourth seals)
Observe the undeniable parallel descriptions given to us from 53.16 " 53.20 as compared to the Four Living creatures in Revelation:

1. Covered with eyes
2. Surrounding the Tree of Life
3. The eyes are encircling the Throne
4. The eyes never deviate
5. They are in likeness to a bird
6. They are known by their markings
7. They are referred to as the Lords greatest ones
8. The third one appears as an appellation of a man
9. The fourth one appears as an Eagle
10. They have the ability to speak
11. They have the decree of death

[TrueReligion]

How about a few questions that may help you in your task. Locate in the Qu'ran direct references to these items

1. the seven churches in the province of Asia

Wa-innahu lihubbi alkhayri lashadeedun

100.8 And certainly Him, most loved of the wealth, surely mighty.




Summary of 100.8:

100.8 is a continuation of 100.7, via the copulative conjunction wa, (and)
100.8 adds another attribute of the Lord (i.e. Jesus) by repeating the same ayah formula as that contained in 100.7
Revelation tells us of the ones that Jesus loves (phileo), that are advised to buy from Him gold having been fired by fire, that they may be rich
Revelation describes this richness first (as relating to mankind) by the terms plousios & plouteo, which mean wealth obtained from material resources, and outward possessions
The wealth obtained through Jesus that is described and attributed by/to Jesus, is of the metaphorical good and wealth
Similarly, 100.8 informs us of His attribute of beloved (lihubbi) " most loved, via the corroborative particle inna
100.8 further juxtaposes this to the wealth (alkhayri); i.e. considerable and much wealth, wealth acquired by fair means, via an external state or condition
Revelation continues with Jesus attributes by informing us of the ones that He loves - the very ones that have been instructed to obtain their wealth through Him, that, because of this great love, they will be reprehended severely and chastised (elegcho)
Likewise, 100.8 juxtaposes the next corroborative attribute of the Lord (i.e. Jesus) via la as prefixed to shadeedun " which stands as an epithet meaning severe; strong; mighty; sternly; great strength " the very attributes that are stated by Jesus Himself as applying to His loved ones
Observe that shadeedun is a permanent and inseparable nature of his personality and expressive of constant repetition and manifestation of the attribute
In addition, shadeedun is applied to a thing and to a man further strengthening the referencing of Jesus
Surveying all Koranic locations of lashadeedun & lashadeedu, we see that it always references the Lord
Thus, we have witnessed 100.7 & 100.8 copying-over deity attributes of Jesus Christ " once again confirming that He is God Almighty
Observe that in 100.7 & 100.8, the authors of the Koran have copied Jesus deity attributes from the last of the Assemblies:

1. Ephesian
2. Smyrna
3. Pergamos
4. Thyatira
5. Sardis
6. Philadelphia
7. Laodicea






wahussila ma fee alssudoori

100.10 And it became realized on account of the heart.




Summary of 100.10:

Jesus tells us in Revelation that He searches (ereunao) the heart (kardia) of mankind
Further, Jesus also states that He gives to each according to their works
By stating these things, Jesus is proclaiming Himself as God Almighty
100.10 is a continuation of 100.9, via the copulative conjunction wa (and)
100.10 further extends yet another attribute of the Lord (i.e. Jesus) by juxtaposing the word hussila which means it became realized
What is realized is fee, on account of the heart (alsudoori)
Jesus searches the heart
Jesus knows the heart
Further, observing the usages of alsudoori & alssudooru in the Koran, shows an overwhelming usage in respect to allah knowing the heart
The Koran also states that the Lord knows the heart
That the Lord forgives and knows the heart
The authors of the Koran are point blank stating that Jesus is God, same as the Book of Revelation
Observe that in 100.7 - 100.10, the authors of the Koran have copied Jesus deity attributes from two of the Assemblies:

1. Ephesian
2. Smyrna
3. Pergamos
4. Thyatira
5. Sardis
6. Philadelphia
7. Laodicea

This is again wrong interpretation Applie_Pie quoted from Quran, the chapter is refering to other suubject, and the meanings also are changed here:)

(100:1) By (the horses) that charge snorting,1
*1 There is no indication in the words of the verse to show whether "those who run" imply the horses; only the word waI- Adiyat (by, those who run) has been used. That is why the commentators have disputed as to what is implied by "those who run" ..One section of the Companions and their immediate successors has been to think that it implies the horses; another section says that it implies the camels. But since the peculiar sound called dabh is produced only by the panting, snorting horses, and the following verses also in which mention has been made of striking sparks and raiding a settlement early at dawn and raising clouds of dust, apply only to the horses, most scholars are of the opinion that horses are meant. Ibn Jarir says: "Of the two views this view is preferable that by "those who run" horses are implied, for the camel does not breathe hard in running, it is the horse which does so, and Allah has said: "By those runners which pant and breathe hard in running'." Imam Razi ays: "The words of these verses proclaim that horses are meant, for the sound of dabh (panting breath) is only produced by the horses, and the act of striking sparks of fire with the hoofs too is associated with the horses, and, likewise, mounting of a raid early at. dawn is easier by means of the horses than by other animals."

(100:2) then raise sparks of fire (by their hoofs),2
*2 "Dashing off sparks" indicates that the horses run in the dead of night, for the sparks struck by their hoofs become conspicuous only at night.

(100:3) then raid by the dawn,3
*3 The practice among the Arabs was that when they had to mount a raid on a settlement, they marched out in the night so as to take the enemy by surprise; then they would launch a sudden attack early. in the morning so that everything became visible in the light of day, and at the same tune it did not become so bright that the victim could notice their movement from a distance and be ready to meet the offensive.

(100:4) and blaze a trail of dust, (100:5) and penetrate deep into a host. (100:6) Verily man is most ungrateful to his Lord;4
*4 This is for which an oath has been sworn by the horses, which run with panting breath and dash off sparks at night, then raising dust rush to assault a settlement at dawn and penetrate into the enemy host. It is astonishing to note that a large number of the commentators have taken these horses to imply the horses of the Muslim fighters and the enemy host to imply the host of disbelievers, whereas the oath has been sworn to impress the point that "man is highly ungrateful to his Lord". Now, obviously, in the course of Jihad for the sake of Allah, the rushing forth of the fighters' horses and their assaulting a host of disbelievers all of a sudden, does not at all support the point that man is ungrateful to his Lord, nor the following sentences, viz. "man himself is a witness to it, and he. loves the worldly wealth with all his heart," apply to the people who go out to fight in the cause of Allah. Therefore, one will have to admit that the oaths sworn in the first five verses of this Sarah, refer, in fact, to the general bloodshed, loot and plunder prevalent in Arabia at that time. In the pre-Islamic days of ignorance the night was a very dreadful thing: in it the people of every tribe and settlement apprehended the danger of a sudden attack by some unknown enemy, and when the light of day appeared they would heave a sigh of relief that the night had passed in peace. The tribes did not fight only retaliatory wars but different tribes also raided others in order to deprive them of their worldly goods and herds and to capture their women and children to be made slaves. This kind of tyranny and plunder was carried opt mostly by means of the horses, which Allah is presenting here as an argument for the fact that man is ungrateful to his Lord. That is the powers which man is employing for fighting, shedding blood and plundering had not been given him by God for this purpose. Therefore this indeed is sheer ingratitude that the resources granted by Allah and the power given by Him should be used for causing chaos and corruption to spread in the earth. which Allah abhors.

(100:7) and he himself is a witness to that,5
*5 That is his own conscience and his own deeds are a witness to it; then there are many disbelievers also who by their own tongue express their ingratitude openly 'for they do not even believe that God exists to say nothing of acknowledging His blessings for which they may have to render gratitude to Him.

(100:8) and surely he loves riches with a passionate loving.6
*6 Literally "He is most ardent in the love of khair". But the word khair is not only used for goodness and virtue in Arabic but also for worldly wealth. In Surah Baqarah: 180, khair has been used in the meaning of worldly wealth. The context itself shows where khair has been used in the sense of goodness and where in that of worldly goods. The context of this verse clearly shows that here khair means worldly wealth and not virtue and goodness. For about the man who is ungrateful to his Lord and who by his conduct is himself testifying to his ingratitude it cannot be said that he is very ardent in the love of goodness and virtue.

(100:9) Is he not aware that when whatever lies (buried) in the graves is overthrown;7
*7 That is, the dead men will be raised back as living men from whatever state and wherever they would be lying buried in the earth.

(100:10) and the secrets of the hearts are laid bare (and examined)?8
*8 That is all the intentions aims and objects, ideas and thoughts and the motives behind acts and deeds that lie hidden in the hearts will be exposed and examined in .order to sort out the good from the evil. In other words judgement will not be passed only on the apparent and superficial as to what a man practically did but the secrets hidden in the hearts also will be brought out to see what were the intentions and motives under which _ a man did what he did. If man only considers this he cannot help admitting that real and complete justice cannot be done anywhere except in the Court of God. Secular laws of the world also admit in principle that a person should not be punished merely on the basis of his apparent act but his motive for so acting also should be seen and examined. But no court of the world has the means by which it may accurately as certain the motive and intention. This can be done only by God: He alone can examine the underlying motives behind every apparent act of man as well as take the decision as to what reward or punishment he deserves. Then, as is evident from the words of the verse, this judgement will not be passed merely on the basis of the knowledge which Allah already has about the intentions and motives of the hearts, but on Resurrection Day these secrets will be exposed and brought out openly before the people and after a thorough scrutiny in the Court it will be shown what was the good in it and what was the evil. That is why the words hussila ma fis-sudur have been used. Tahsil means to bring out something in the open, and to sort out different things from one another. Thus, the use of tahsil concerning hidden secrets of the hearts contains both the meanings: to expose them and to sort out the good from the evil. This same theme has been expressed in Surah At-Tariq, thus: "The Day the hidden secrets are held to scrutiny." (v. 9)

(100:11) Surely on that Day will their Lord be fully informed about them.9
*9 That is, He will be knowing full well who is who, and what punishment or reward he deserves

[Apple Pie]

Alll what you have provided for chapter 86 is wrong, and you make it wrong interpretation for your christianity. I will post the real translation. and further request the moderators to take action as its not proper as per the rule of post which you are doing.

Let's start with 86.1, and see who has the best understanding of its meaning.

Let's go word, by Arabic word, brother...OK?

[TrueReligion]

[*]four creatures which have six wings and are covered in eyes[*]

Ith yaghsha alssidrata ma yaghsha

53.16 Behold, it covers the lote-tree, that which (is) covered.



Summary of 53.16:

In Revelation chapter 4; John describes what he sees when he is taken up into Heaven, by the Spirit, and is shown the Throne of God
Among other things, John describes four living creatures in the midst of the Throne and encircling it
These four living creatures are repeatedly described as being filled with eyes, before, behind, and within
The four living creatures are completely covered with eyes
Observe also that the four living creatures constantly repeat the phrase "Holy, Holy, Holy, Lord God Almighty," the One who was, and is, and is coming!
This is a most obvious confirmation to the Triune nature of the One God
53.16 begins with itha, which, as we will discover, is used as a corroborative particle meant to draw the readers attention to a turn in the discourse
53.16 is re-directing the topic of discussion to something new
This new topic has to do with alssidrata, or the lote-tree (i.e. the Tree of Life), as previously discussed in 53.14
Itha also carries with it the definition of ones experiencing the occurrence of a thing when he is in a particular state
Thus, we already have a positive indicator that this is also referring to Johns vision as he is in the Spirit
As already mentioned in the Book of Revelation, the Tree of Life exists in the midst of the Paradise of God
53.16 informs the reader that there is something in the presence of the Tree of Life via the double usage of the word yaghsha- which means it covers/covered
Just as in Revelation, sura 53 is describing the Living Creatures that are in the direct presence (i.e. covering the Throne/Tree of Life)
Not only are the Living Creatures covering around the Throne " but they, themselves are covered " hence the second usage of the term yaghsha which is preceded by the conjunctive pronoun ma " which is acting as an explicative
Observing all Koranic usages of the terms yaghsha, yughshee, & yughsha; it becomes quite clear that the covering is total in nature
Further, examining all Koranic usages of the root ghashiya and its 23 derivatives, shows numerous instances of this covering involving the eyes
We now are beginning to understand that itha is steering the readers attention towards a description of the Four Living Creatures, as described in the Book of Revelation
Observe the parallel description to the Four Living creatures in Revelation:

1. Covered with eyes
2. Surrounding the Tree of Life





-

Ma zagha albasaru wama tagha

53.17 The eyes turned aside not, and did not wander from its orbit.




Summary of 53.17:

In addition to Johns description of the Four Living Creatures as being completely covered with eyes; he also describes them as having no rest day or night, via the feminine nouns anapausis, hemera, & nux
Further, as already mentioned, the Four Living Creatures (covered with eyes) are described as kuklo, or encircling, the throne
Further still, John tells us that the Four Living Creatures have wings like birds
One of the Four Living Creatures is like an Eagle (aetos), since it does not usually go in quest of carrion
53.17 confirms and continues with the covering description set forth in 53.16, by concentrating on the subject noun albasaru (the eyes)
Observing all Koranic instances of albasaru, albasari, albasara, waalbasara, we can be confident that it always references the eyes or eyesight
53.17 tells us two details of what the eyes did not do via the usage of the negative ma:

1. They did not zagha, or deviate/turn away
2. They did not tagha, or wander from their orbit

Amazingly, zagha is also a Persian word that has been Arabicized; originally applied to crows, whether small or large; but when Arabicized, applied peculiarly to one species thereof.
It is applied to a bird that does not eat carrion
No doubt, the Koranic authors are referring to the Johns description of the Eagle
Further, observing all Koranic usages of zagha and its derivatives, clearly shows it to indicate deviation " in many instances concerning the eyes
Holding to the outline as mandated in the Book of Revelation, the verb tagha confirms that the eyes mentioned are in an orbit " i.e. they encircle the Throne as described in 53.16
Already, we can see the Koranic descriptions of the Four Living Creatures taking shape
Observe the parallel description to the Four Living creatures in Revelation:

1. Covered with eyes
2. Surrounding the Tree of Life
3. The eyes are encircling the Throne
4. The eyes never deviate
5. They are in likeness to a bird






Laqad raa min ayati rabbihi alkubra

53.18 Certainly he saw, from apparent signs, the greatest ones of his Lord.




Summary of 53.18:

In Revelation, John gives a very clear visual description of the Four Living Creatures that he sees before the Throne of the Lord
The Four Living Creatures occupy the high-ranking position of immediately encompassing the Throne of God Almighty
53.18 begins with an affirmation of truth, via the usage of laqad
This truth pertains to raa, or what he saw
This is the truth that John saw
The truth that John sees comes from the plural ayati (apparent signs)
Most interestingly, the classical definition for ayati pertains to any apparent thing inseparable from a thing not equally apparent, so that when one perceives the former, he knows that he perceives the other, which he cannot perceive by itself, when the two things are of one predicament; and this is apparent in the object of sense and in that of the intellect
Further, the root ayatun means a sign, token, or mark, by which a person or thing might be known; sign; apparent sign; mark; indication
Thus, we have just been given a clear confirmation as to the four Living Creatures that what John has truly seen
The Four Living Creatures are marked with apparent signs
These markings of the Four Living Creatures are outward signs that are inseparable from the portion that is not apparent
Surveying all Koranic usages of ayati clearly demonstrates that it is used exclusively to describe something pertaining to allah, or the Lord
By this assertion, then, the authors of the Koran are calling-out (once again) for the deity of Jesus; as we have already learned that the Koranic Jesus occupies the Throne " and the ayati presently being described encircle the Throne
Further, the Koranic usages of ayati is inclusive of The Book (i.e. the Holy Bible)
Confirming that the ayati apply to the Biblical Four Living Creatures, 53.18 utilizes the feminine plural noun alkubra " meaning the greatest ones
The greatest ones are thus called because they are greatest, in body, or corporeal substance, and in estimation or rank or dignity
A fitting title for the Four Living Creatures, as they indeed are great in both body substance & rank
Further, we are told that these greatest ones belong to rabbihi (his Lord); i.e. Johns Lord, Jesus
Observing all Koranic usages of alkubra shows that it is used to further reference Biblical eschatological material, including the Resurrection
Observe the parallel descriptions given to us thus far from 53.16 " 53.18 as compared to the Four Living creatures in Revelation:

1. Covered with eyes
2. Surrounding the Tree of Life
3. The eyes are encircling the Throne
4. The eyes never deviate
5. They are in likeness to a bird
6. They are known by their markings
7. They are referred to as the Lords greatest ones





Afaraaytumu allata waalAAuzza

53.19 So you saw the appellation of a man and the Eagle?



Summary of 53.19:

In Revelation, John describes the third living creature as having the outward appearance, or face, of a man " via the usage of the noun prosopon
John also describes the fourth living creature as being likened in appearance to a flying aetos (eagle)
53.19 gives us a further description of the Lords greatest ones, as set forth in 53.18
53.19 begins by asking the question afaraaytumu, i.e. so you saw?
This question refers to what John saw
This question is also in direct relation to the Lords greatest ones via the copulative particle fa, which indicates either definite cause and effect, or a natural sequence of events
53.19 informs us that (John) saw allata
Allata is defined as an idol having the aspect of the appellation of a man
Further, allata carries with it the definition of an idol so-called because they used to compass it, or perform circuits around it
Thus, it becomes quite apparent that 53.19 has just specifically described the third living creature as described, by John, in the Book of Revelation: i.e. looking like a man
In addition, we have been told that it pertains to something in a circle, via the usages compass/circuits/around
The third living creature is encircling the Throne
53.19 also tells us of the feminine singular noun uzza
Uzza carries with it the definition of an Eagle
Observe that 53.17 had already hinted of the eagle via the usage of zagha which can refer to a bird that does not eat carrion, such as the eagle
Uzza is also defined as elevated in rank or condition or state; noble or honorable
Observe that the overwhelming Koranic usage of azza, and its twenty-one derivatives, is in the context of allah; Lord; his messenger; The Book; the Revelation of the Book
Once again, it is beyond any reasonable doubt that 53.19 has gone on to describe the fourth living creature as described, by John, in the Book of Revelation: i.e. the Eagle
Observe the undeniable parallel descriptions given to us from 53.16 " 53.19 as compared to the Four Living creatures in Revelation:

1. Covered with eyes
2. Surrounding the Tree of Life
3. The eyes are encircling the Throne
4. The eyes never deviate
5. They are in likeness to a bird
6. They are known by their markings
7. They are referred to as the Lords greatest ones
8. One appears as an appellation of a man
9. One appears as an Eagle





Wamanata alththalithata al-okhra

53.20 And the decree of death, the third, the last




Summary of 53.20:

In Revelation chapter six, John further informs us that the Four Living Creatures have the power of speech, and he tells of what he hears from them
Each time that the Lamb (i.e. Jesus) opens one of the first four seals, one of the Four Living Creatures makes the decree of come & see, and a different colored horse appears with its rider
When the Third Living Creature makes his decree " a black horse appears with its rider, who carries a pair of balances
When the Fourth Living Creature makes his decree " a pale green horse appears with its rider, representing Death
53.20, is a continued description of the Four Living Creatures via the copulative conjunction wa(and)
53.20 begins by stating a decree
This decree is one of death " as defined by the classical definition of manata
Observe that in all Koranic usages of manatas root (mana) and its twenty derivatives " it never once refers to idols " but, instead, carries with it the contextual meaning of wishes, desires, decrees, death, The Book, and things being emitted
Further, mana and its derivatives, carry with it the meaning of a man of courage upon his saddle " which is a clear indicator to the riders of the horses called-forth by the Four Living Creatures
53.20 assigns this decree of death to alththalithata (i.e. the third) & al-okhra (i.e. the last, or fourth) Living Creatures
Amazingly, 53.20 has just recanted the riders and their horses, coming forth (emitted) and representing death, as declared by the Living Creatures, as told to us in the Biblical Book of Revelation
Thus, just as 53.19 confirms the Biblical physical descriptions for the third & fourth Living creatures " 53.20 continues on to describe what these same third & fourth Living creatures decree (when the Lamb (i.e. Jesus) opens the third and fourth seals)
Observe the undeniable parallel descriptions given to us from 53.16 " 53.20 as compared to the Four Living creatures in Revelation:

1. Covered with eyes
2. Surrounding the Tree of Life
3. The eyes are encircling the Throne
4. The eyes never deviate
5. They are in likeness to a bird
6. They are known by their markings
7. They are referred to as the Lords greatest ones
8. The third one appears as an appellation of a man
9. The fourth one appears as an Eagle
10. They have the ability to speak
11. They have the decree of death

Once more wrong translation and meaning quotedd.

(53:16) (This was) when the lote-tree was covered with that which covered it. 12
*12 That is, "its Splendor and Glory exceeds aII description. The Divine Glory and effulgence was such as can neither be conceived by man nor can any haman language depict it adequately.

(53:17) His eye did not waver, nor did it stray,13
*13 That is, "On the one hand, the Holy Messenger of Allah was so firm and steadfast that even in the Presence of the great Divine Splendor and Glory his sight was not dazzled and he went on gazing at it with great composure. On the other, he was in such complete control of himself and so exclusively attentive that he kept his mind and his sight focused upon the object for which he had been summoned, and he did not let his sight wander to any side like a spectator's to have a glimpse of the wonderful objects present there. This can be understood by the example of a person who gets an opportunity to be present in the court of a mighty and powerful king, where he comes across such glory and splendor that had never cven been conceived by him before. Now, if he be a shallow person, he would be struck with amazement, and if he be un-initiated in the court coquette, he would become heedless of the royal presence and would turn his gaze to every side to look at the embellishments of the court. But a noble, reverent and dutiful person will neither be stupefied and confounded, nor will become lost in witnessing the court, but will present himself with full dignity and will keep his mind concentrated on the object for which he had been summoned in the royal court. This very virtue and quality of the Holy Prophet (upon whom be peace) has been esteemed in this verse.

(53:18) and he certainly saw some of the greatest Signs of His Lord.14
*14 This verse clearly starts that the Holy Prophet had not seen AIIah but His wonderful Sings. Even according to the context, this second meeting also took place with the same being with whom the first meeting had taken place. Therefore, one will have to admit that neither the one whom he had first seen on the uppermost horizon was Allah nor he whom he saw afterwards by the farthest lote-tree was AIIah. Had he seen Allah Almighty on either occasion it would have been a great thing and must certainly have been mentioned here explicitly. About the Prophet Moses it has been said in the Qur'an that he had besought to see AIIah And the reply given was: Lan tarani "You cannot sec Me." (Al-A'raf 143). Now, obviously if this honour that was not granted to the Prophet Moses, had been granted to the Holy Prophet Muhammad (upon whom be Allah's peace and blessings), it would by itself have been such an important thing which must have been stated in clear words. But we see that nowhere in the Qur'an has it been said that the Holy Prophet had seen his Sustainer and Lord. But in Surah Bani Isra'il also, where mention has been made of the event of Miraj (Ascension), it has been said that "We had transported Our servant...so that We may show him some of Our Signs" (li-nuriya -hu min ayat-i na), and here in connection with his visit at Sidrat al-muntaha also it has been said: "He saw of the greatest Signs of His Lord" (laqad ra a min ayat-i Rabb-i-hil kubra).

In view of these reasons apparently there was no ground for the dispute whether the Holy Prophet (upon whom be peace) on both these occasions had seen Allah Almighty or the Angel Gabriel (on whom be peace). But, the reason that has given rise to this dispute is that the traditions of Hadith differ on this question. Below we reproduce in their sequence the Ahadith that have been reported from the different Companions in this regard:

(1) Traditions of Hadrat A'ishah:

Hadrat Masruq has stated in Kitab at-Tafsir of Bukhari asked Hadrat 'A'ishah: O mother of the faithful! Had Muhammad (upon whom be Allah's peace) seen his Lord and Sustainer? She replied: Your question has terrified me. Why do you forget that if a person lays claim to three of the things, he would lay a false claim ? (The first of these things that Hadrat A'ishah mentioned was): Whoever among you says that Muhammad (upon whom be Allah's peace) had seen his Lord and Sustainer, tells a lie. Then Hadrat A'ishah recited these verses: La tudriku-hul-absar "Eyes cannot comprehend Him; " and: Ma kana li-bashar-in anyyukallima-hullah-u ills wahy-an au min-wara-i-hijab- in au yursila rasul an fayu-hia bi-idhni hi ma yasha-u: "It is not given to any mortal that Allah should speak to him, face to face; He, speaks either through Revelation (secret instruction), or from behind a curtain, or He sends a messenger (an angel), who by Allah's Command, reveals whatever He wills." (Ash-Shura: 51). Then she said: The Holy Prophet (upon whom be peace) in fact had seen Gabriel (on whom be peace) in his real shape twice."

A part of this Hadith is also found in Bukhari (chapter 4 of Kitab atTauhid) And in the tradition that Bukhari has cited from Masruq in Kitab Bida 'aI-Khalq, he states: "Hearing this thing from Hadrat A'ishah, I asked: What would then Allah's words, Thumma dana fa-tadalla, fa-Kana qaba qausain-i au adha. mean ? She replied: This refers to Gabriel; he always appeared before the Holy Prophet in human shape, but on this occasion he had appeared before him in his real shape and nature and the whole horizon was filled with him. "

In Muslim (Kitab al-Iman, Babu fi Dhikr Sidrat al-muntaha) this conversation between Hadrat A'ishah and Masruq has been related in greater detail, its most important part being this: "Hadrat A'ishah said: The one who claims that Muhammad (upon whom be Allah's peace and blessings) had seen his Lord and Sustainer imputes a lie to Allah. Masruq says: I was leaning back. Hearing this I sat up and said: Mother of the faithful, do not make haste: Has not Allah said: wa lagad ra'a-hu bi/-ufuq-i/ mubin? and lagad ra'a-hu nazlat-an ukhra '' Hadrat 'A'ishah replied: I was the first one in this Ummah who inquired of the Holy Prophet (upon whom be peace) about this. He had replied: "It was Gabriel (on whom be peace). I have never seen him in his real shape and form in which Allah has created him except on these two occasions. On these two occasions I saw him descending from the heavens and his great presence was covering the whole space between the earth and the heavens."

Ibn Marduyah has related this tradition of Masruq, thus: "Hadrat A'ishah said: I was indeed the first person who asked the Holy Prophet: Did you ever sec your Lord and Sustainer? He replied: No, I had only seen Gabriel descending from the heavens."

(2) Traditions of Hadrat Abdullah bin Masud:

Bukhari (Kitab at-Tafsir), Muslim (Kitab al Iman) and Tirmidhi (Abwab' at-Tafsir) contain a tradition on the authority of Zin bin Hubaish, saying that Hadrat Abdullah bin Masud gave this commentary of fa-kana qaba qausain-i au adha: "The Holy Prophet (upon whom be peace) saw Gabriel (on whom be peace) in the shape that he had six hundred wings."

In the other traditions of Muslim, Zirr bin Hubaish has reported this very commentary of Ma kadhab al-fu adu ma ra'a and lagad ra a min ayat-i Rabbi-hil kubra from Hadrat Abdullah bin Masud. In Musnad Ahmad this commentary of Ibn Masud has been reported by 'Abdur Rahman bin Yazid and Abu Wail also besides Zirr bin Hubaish. Furthermore, in Musnad Ahmad two more traditions of Zirr bin Hubaish have been related in which Hadrat Abdullah bin Masud commenting upon wa lagad ra a-hu nazlat-an ukhra, 'inda-sidrat-il muntaha stated: "The Holy Messenger of AIIah said that he saw Gabriel by the lote-tree he had six hundred wings. "Imam Ahmad has cited a tradition on the same subject, on the authority of Shaqiq bin Salamah also, in which he states that he heard Hadrat Abdullah bin Mas'ud saying that the Holy Prophet himself had said that he had seen Gabriel (on whom be peace) in that shape at sidrat al-muntaha.

(3) When 'Ata' bin Abi Rabah asked Hadrat Abu Hurairah the meaning of the verse lagad ra a-hu nazlat-an ukhra, he replied: "The Holy Prophet had seen Gabriel (on whom be peace).": (Muslim: Kitab al lman).

(4) Imam Muslim has related in kitab al-Iman two traditions of Abdullah bin Shaqiq on the authority of Hadrat Abu Dharr Ghifari, in one of which he says that he asked the Holy Prophet: "Did you ever see your Lord?" The Holy Prophet replied: Nur-un anna ara-hu; and in the other he says that the Holy Prophet gave this answer to his question: Ra 'aitu nur-an. Of the first answer of the Holy Prophet Ibn al-Qayyim has given this meaning in his Zad al-Ma ad: "Between me and the sight of my Lord there was Light," and of the second this: "I did not see my Lord but only a Light." Nasa'i and Ibn Abi Hatim have reported the saying of Hadrat Abu Dharr, thus: "The Holy Prophet had seen his Lord with the heart (mind), not with the eyes.

(5 ) Imam Muslim in his Kitab al-Iman has related this tradition from Hadrat Abu Musa al-Ashari: "The Holy Prophet said: The sight of no one from among His creatures has reached Allah Almighty."

(6) Traditions of Hadrat Abdullah bin Abbas:

According to Muslim, when Hadrat Abdullah bin Abbas was asked the meaning of: Ma kadhab al-fu 'adu ma ar'a, wa lagad ra'a hu nazlat-an ukhra, he said: "The Holy Messenger of Allah saw his Lord twice with his heart. " This tradition is also contained in Musnad Ahmad.

Ibn Marduyah has cited this saying of Ibn Abbas, on the authority of 'Ata' bin Abi Rabah: The Holy Messenger of Allah had not seen Allah with the eyes but with the heart. "

Nasa'i contains a tradition from Ikrimah saying that Ibn Abbas said "Do you wonder at this that Allah made the Prophet Abraham (peace be upon him) His friend, blessed Moses with His Word and honoured Muhammad (upon whom be Allah's peace and blessings) with His sight?" Hakim also has cited this tradition and held it as authentic.

In Tirmidhi, there is a tradition from Shabi to the effect that Ibn Abbas said in a gathering: "Allah had distributed His Sight and His Word between Muhammad (upon whom be Allah's peace) and Moses (upon whom be peace). He spoke to Moses twice, and Muhammad saw Him twice " Hearing these very words of lbn 'Abbas, Masruq had approached Hadrat A'ishah with the question: "Had Muhammad (upon whom be Allah's peace) seen his Lord?" She had replied: What you have said has made my hair stand on end." After this the same dialogue that we have cited above under the tradition of Hadrat 'A'ishah tool place between Hadrat 'A'ishah and Masruq. In one of the traditions reported in Tirmidhi from lbn Abbas, he says: "The Holy Prophet had seen Allah Almighty." In yet another he says: "He had seen Him twice", and in a third one; "He had seen Him with the heart."

In Musnad Ahmad a tradition from Ibn Abbas is to the effect: "The Holy Prophet said: I saw my Lord, the blessed, the exalted. " In another tradition he says: "The Holy Messenger of Allah said: Tonight my Lord came to me in the best shape. " I think that by this the Holy Prophet meant that he saw Allah Almighty in a vision. Tabarani and Ibn Marduyah have related this tradition also from Ibn Abbas: "The Holy Messenger of Allah had seen his Lord twice, once with the eyes and the second time with the heart. "

(7) Muhammad bin Ka'b al-Qurzi states that when some of the Companions asked the Holy Prophet,: 'Did you ever see your Lord? he replied: I have seen Him twice with my heart." (Ibn Abi Hatim) Ibn Jarir has related this very tradition, thus: "He said: I have not seen Him with the eye, but with the heart twice. "

(8) A tradition of Hadrat Anas bin Malik which Imam Bukhari has cited in his Kitab at-Tauhid in connection with the event of the Mi'raj, on the authority of Sharik bin Abdullah, contains words to the effect: "When the Holy Prophet reached sidrat al-muntaha, Allah Almighty drew near him and hung suspended above him till there remained between the Holy Prophet and Him a distance equal to two bow-lengths or even Iess. Then, what Allah revealed to him included the Command for SO Prayers." But, besides the objections that Imam Khattabi, Hafiz lbn Hajar, Ibn Hazm and Hafiz Abdul Haq (author of Al-Jam' bain al-Sahihain) have raised in respect of the authenticity and subject-matter of this tradition, the main objection against it is that it clearly contradicts the Qur'an, for the Qur'an mentions two separate occasions when the experience of the vision took place, the first initially at the uppermost horizon to which reference has been made in: Dane fa-tadalla, fa-kana qaba qausain-i au adna, and a second time near sidrat al muntaha. But this tradition mixes up the two occasions and presents them both as one occasion of the vision. Therefore, because of its being contradictory to the Qur'an, it cannot be acceptable in any case. As for the other traditions that we have cited above, the weightiest among them are those that have been related from Hadrat Abdullah bin Mas'ud and Hadrat A'ishah, for both of them have unanimously reported this saying of the Holy Prophet (upon whom be peace) himself that on neither occasion he had seen AIIah but Gabriel (peace be on him), and these traditions fully conform to the explanations and allusions of the Qur'an. Furthermore, they are also confirmed by the sayings of the Holy Prophet which Hadrat Abu Dharr and Hadrat Abu Musa al-Ash'ari have reported from him. On the contrary the traditions that have been cited from Hadrat 'Abdullah bin Abbas in the books of Hadith are self-eontradictory. In some he regards both the experiences as a vision with the eyes, in some both as a vision with the heart, in some one with the eyes and the other with the heart, and in some he wholly negates the vision with the eyes. In none of these traditions he has cited any saying of the Holy Prophet himself and where he has cited such a saying, it contains no mention of either of the two experiences stated in the Qur'an; besides, the explanation of one of his traditions givcn by the other indicates that the Holy Prophet at some time bad seen Allah Almighty not in the waking condition but in a vision during sleep. Therefore, in fact, for the commentary of these verses the traditions ascribed to Hadrat 'Abdullah bin 'Abbas cannot be held as reliable. Likewise, although the traditions of Muhammad bin Ka'b al-Qurzi cite a saying of the Holy Prophet, they do not mention the names of the Companions who might have heard this thing from the Holy Prophet himself. Moreover, in one of them it has been said that the Holy Prophet had clearly denied having seen Allah with the eyes.

(53:19) Have you ever thought about al-Lat and al-Uzza,15
*15 That is, "You regard the teachings being givcn to you by Muhammad (upon whom be Allah's peace and blessings) as erroneous and falsehood, whereas he is being given this knowledge by Allah, and Allah has made him see with his own eyes the verities to which he is testifying before you. Now consider it for yourself as to how irrational are the beliefs that you are following persistently and'' as to whom you arc causing loss by opposing and resisting the person who is guiding you to the Right Way. In this connection, especially the three goddesses that were worshipped generally by the people of Makkah, Ta'if and other parts of Hejaz have been taken as an example. About them, they have been asked: Have you ever considered rationally whether they could have even the slightest role in the affairs of the Godhead of the earth and heavens? Or could they bear any relationship whatever with the Lord of the Universe? The shrine of Lat was in Ta'if and the Bani Thaqif were so devoted to it that when Abraha was advancing to Makkah with his army of elephants to destroy the Ka'bah, the people only in order to save the temple of their deity had provided the wicked man with guides to lead him w Makkah so that he should spare Lat, whereas like all the Arabs the people of Thaqif also believed that the Ka'bah is Allah's House. Scholars have disputed the meaning of Lat. According to Ibn Jarir Tabari, it is the feminine gender of AIlah, i.e. originally this word was allahatun which became al-Lat. According to Zamakhshari, it is derived from hva yalvi, . which means to turn to or bow to somebody. As the polytheists turned to it for worship and bowed to it and circumambulated it, it began to be called Lat. Ibn 'Abbas _reads it as left (with a stress on t) and holds it is derived from latt yalittu, which means to churn and mix together. He and Mujahid state that this, in fact, was a man, who lived on a rock near Ta'if, and used to entertain the pilgrims to Makkah with barley drinks and food. When he died the people built a shrine to him on the same rock and began to worship him. But this explanation of Lat, in spite of having been reported on the authority of scholars like Ibn 'Abbas and Mujahid, is not acceptable for two reasons. First, that in the Qur'an it has been called Lat and not Latt; second, that the Qur'an describes all the three as goddesses, and according to this tradition Lat was a man, not a woman.

'Uzza is derived from 'izzat, and it means the one (female) enjoying veneration and respect. This was the special goddess of the Quraish and her shrine was situated at Hurad in the valley of Nakhlah, between Makkah and Ta'if. (For the location of Nakhlah, see E.N. 33 of Surah AL-Ahqaf). The people of Bani Shaiban, who were the allies of the Bani Hashim, were its attendants. The Quraish and the people of other tribes paid visits to it and presented offerings and made sacrifices to it. As for the Kabah sacrificial animals were driven to it also and it was held in the highest esteem. Ibn Hisham relates that when Abu Uhaihah was on the point of death, Abu Lahab paid him a visit and found him weeping. Abu Lahab asked, Why do you weep, Abu Uhaihah ? Are you afraid of death ?-and death is the destiny of everybody !" He said, By God, I do not weep because of the fear of death, but I am grieved to think as to how 'Uzza will be worshipped after me. " Abu Lahab said, "It was neither worshipped for your sake in your lifetime, nor will it be given up after you have left the world." Abu Uhaihah said, 'Now I am satisfied that there are people who will take my place after me." The shrine of Manat was situated at Qudaid by. the Red Sea between Makkah and Madinah, and the people of Khuzaah and Aus and Khazraj were in particular its great devotees. People visited it as pilgrims, circumambulated it and made offerings and sacrifices before it. In the Hajj months as soon as the pilgrims became free from their visit to the Kabah and the religious services at Mina and 'Arafat, they would start raising cries of Labbaik, labbaik"even there for the purpose of visiting Manat, and the people who intended to go on this second "hajj" did not run between the Safa and the Marwah.

(53:20) and about the third deity, al-Manat? (53:21) Shall you have the male issues, and He the female issues?16
*16 That is, "You held these goddesses as daughters of Allah, Lord of the worlds, and did not consider while inventing this absurd creed that as for yourselves you regarded the birth of a daughter as disgraceful, and desired to have only male children, but as for Allah you assign w Him only daughters!"

[McCulloch]

Your continued reluctance to make a Koranic selection devoid of Book of Revelation material still continues, brother.

And it will continue until is it is shown how such a selection would prove or disprove your case. Since, a certain amount of the Qu'ran (less than 25% in your estimation) is not drawn from the Book of Revelation, my producing such a passage would prove nothing.

It is painfully obvious that you dont have a clue as to what you are even doing " other than slavishly replying to a thread that you started and still dont comprehend even after nearly two years.

You may be right. I keep asking for evidence of your claims and I am still in the dark. How about some?

After all, what ayahs would you select?

You claim that 75% of the Qu'ran was copied directly from the Book of Revelation. If your claim is true, then if I select 5 random passages from the Qu'ran, by my calculations the odds that at least one of them is a direct copy from the Book of Revelation, if your 75% number is correct is 99.902%. Given that you have further asserted that your 75% is conservative, then the odds are even better. I will select five random passages from the Qu'ran. At least one of them should be a direct copy from the Book of Revelation.

What translation(s) would you use?

I don't think that it much matters. If the passages in question are direct copies in the originals, I doubt that the translators would render the results in English to the point where they are unrecognizable. However, I will be quite liberal in your favour in interpreting whether the passages are direct copies.

Basically, you really have no choice but to sit tight and cat-call from the sidelines, in a thread that you, yourself, initiated.

I admit that I am unfamiliar with some of these things. My role is therefore restricted to asking questions and questioning assertions. I reiterate: show me that what you claim is true.

To demonstrate the 75% figure, here is a sampling from sura 86, entitled The Morning Star, named in honor of the Biblical Jesus Christ

This does not demonstrate 75%. It demonstrates one sura. But that is a start. Applie Pie is now on record as having begun to actually support the assertion that he has made.

The Book of Revelation is the archetype from which the Koranic opus was constructed.

Have you revised your claim? You originally claimed that 75% of the Qu'ran was directly copied from the Book of Revelation. Now it appears as it the Book of Revelation is merely an archetype.

Regarding your rules of debateyou seem to want to use this card as a last ditch effort to redeem your pitiful position, as you seem to have already overlooked what you, yourself, did early on in this thread, as thus

The Book of Mormon claims to be the completion of the New Testament. It does not mean squat.

Where?

For the purposes of this debate, it does not matter. Your claim is that the the Holy Bible is divinely inspired and point to other books' lack of such a claim as an indicator that they are not. If that is your argument, then it is rubbish. The Book of the SubGenius: Being the Divine Wisdom, Guidance, and Prophecy of J.R. "Bob" Dobbs, High Epopt of the Church of the SubGenius, Here Inscribed for the Salvation of Future Generations and in the Hope that Slack May Someday Reign on this Earth (ISBN 0-671-63810-6) makes the claim to be divinely inspired. The New Testament does not.

Here, you make the unsubstantiated claim regarding the BOM.and, when called on your assertion, rather than backing up it up, you attempt to weasel out of it by stating that it does not matter.and then you go on to provide red herrings.

Time to either state hypocrisy, or step up the plate and retract your assertion like you have already had to do

Yes, I made an unsubstantiated claim regarding the Book of Mormon. I have withdrawn that claim, explaining why the specific claim is not relevant to the debate at hand. I substituted a better claim (in that I can substantiate it) that makes the point I am trying to make. You still have not actually addressed the point that I make, choosing rather to dwell on the details of the original claim. I will support the claims that I have made in debate or withdraw them. Will you?

By the way, the New Testament nowhere has a claim that the New Testament is inspired by God.

[Apple Pie]

Your continued reluctance to make a Koranic selection devoid of Book of Revelation material still continues, brother.

And it will continue until is it is shown how such a selection would prove or disprove your case. Since, a certain amount of the Qu'ran (less than 25% in your estimation) is not drawn from the Book of Revelation, my producing such a passage would prove nothing.

One salient point at a time, brother.

You seem to be falling way behind in verifying the examples presented at your request.

Do you agree with our exegesis?

Yesorno..?

[Apple Pie]

[*]the scroll with seven seals and the lamb that appears as slaughtered yet standing, and has seven horns and seven eyes[*]

Fasalli lirabbika wainhar

108.2 So you pray to your Lord and Sacrifice.



Summary of 108.2:

Revelation chapter five details Johns encounter with Jesus as the sacrificial Lamb
We are told that the Lamb (i.e. Jesus) was slain (sphazo), and yet He lives (Rev 5.6)
This is Jesus death on the Cross and His subsequent Resurrection
John describes that the Lamb resides in the midst of the singular thrown
The same throne from which flows the River of Life in Paradise

The Lamb is worshiped as God
Jesus is God
The prayers of the saints go towards the Lamb (Rev 5.8)

John tells us that the Blood of the slain Lamb (i.e. Jesus) is used as a sacrifice for all humanity (Rev 5.9, 12)

108.2 begins with the copulative particle fa, which indicates a close connection between the sentences before and after it; signifying either definite cause and effect, some internal link, or a natural sequence of events
Thus, we are told that the information contained in 108.1 is inseparably tied to that contained in 108.2, and that 108.2 will relay the effect of the cause initiated in 108.1
108.1 described to us the gift in Paradise
108.2 describes to us exactly who the gift was from and who we should be grateful towards
Thus, fa is connected to salli, which is used only this once in the Koran, and is rendered so you pray
Fasalli means to offer prayer to God
Surveying the other two Koranic locations of salli variants (i.e. wasalli, and tusalli) confirms that they are always in the context of allah and his Messenger (9.84, 9.103)
As outlined in 108.1; we already understand that the Messenger spoken of is actually Jesus Christ
This repeated contextual usage of allah with his Messenger, especially in these locations involving prayers, is continued evidence of the plurality in the office of deity
allah is not alone
The obvious significance in 108.2 is that this means that the Messenger is on the receiving end of the prayer to God
108.2 continues with whom the prayer is to go towards via to your Lord (lirabbika)
Observe that 108.2 now directly calls-out the Lord (rabb) as singular " where just in the previous ayah it mentioned a plural deity as giving the gift " but now you are to give thanks to a singular God " even though He was just described as being plural
108.2 continues to further describe this singular Lord via the inseparable prefixed conjunction wa, which signifies concomitance, i.e. existing together at the same time
Wa is prefixed to the singular noun inhar
Wainhar is only used this once in the Koran and amazingly has the definition of Offer sacrifice; devote ones life for the humanity
The singular Lord described in 108.2 is likened to a sacrifice in which ones life has been devoted for humanity
The root nahara provides deeper insight into this sacrifice of the Lord by telling us that it applies to a beast that is slew and sacrificed by cutting the jugular vein
Amazing as it is, 108.2 has just described the singular Lord Jesus Christ as the Sacrificial Lamb, same as foretold in the Book of Revelation
Recapping what we have been told in 108.2:

1. The Lord is singular
2. The Lord is a sacrifice
3. The Lord was slain
4. The Lord lives
5. The Lord devoted His life for humanity
6. The Lord receives your prayers

[TrueReligion]

[*]the scroll with seven seals and the lamb that appears as slaughtered yet standing, and has seven horns and seven eyes[*]

Fasalli lirabbika wainhar

108.2 So you pray to your Lord and Sacrifice.



Summary of 108.2:

Revelation chapter five details Johns encounter with Jesus as the sacrificial Lamb
We are told that the Lamb (i.e. Jesus) was slain (sphazo), and yet He lives (Rev 5.6)
This is Jesus death on the Cross and His subsequent Resurrection
John describes that the Lamb resides in the midst of the singular thrown
The same throne from which flows the River of Life in Paradise

The Lamb is worshiped as God
Jesus is God
The prayers of the saints go towards the Lamb (Rev 5.8)

John tells us that the Blood of the slain Lamb (i.e. Jesus) is used as a sacrifice for all humanity (Rev 5.9, 12)

108.2 begins with the copulative particle fa, which indicates a close connection between the sentences before and after it; signifying either definite cause and effect, some internal link, or a natural sequence of events
Thus, we are told that the information contained in 108.1 is inseparably tied to that contained in 108.2, and that 108.2 will relay the effect of the cause initiated in 108.1
108.1 described to us the gift in Paradise
108.2 describes to us exactly who the gift was from and who we should be grateful towards
Thus, fa is connected to salli, which is used only this once in the Koran, and is rendered so you pray
Fasalli means to offer prayer to God
Surveying the other two Koranic locations of salli variants (i.e. wasalli, and tusalli) confirms that they are always in the context of allah and his Messenger (9.84, 9.103)
As outlined in 108.1; we already understand that the Messenger spoken of is actually Jesus Christ
This repeated contextual usage of allah with his Messenger, especially in these locations involving prayers, is continued evidence of the plurality in the office of deity
allah is not alone
The obvious significance in 108.2 is that this means that the Messenger is on the receiving end of the prayer to God
108.2 continues with whom the prayer is to go towards via to your Lord (lirabbika)
Observe that 108.2 now directly calls-out the Lord (rabb) as singular " where just in the previous ayah it mentioned a plural deity as giving the gift " but now you are to give thanks to a singular God " even though He was just described as being plural
108.2 continues to further describe this singular Lord via the inseparable prefixed conjunction wa, which signifies concomitance, i.e. existing together at the same time
Wa is prefixed to the singular noun inhar
Wainhar is only used this once in the Koran and amazingly has the definition of Offer sacrifice; devote ones life for the humanity
The singular Lord described in 108.2 is likened to a sacrifice in which ones life has been devoted for humanity
The root nahara provides deeper insight into this sacrifice of the Lord by telling us that it applies to a beast that is slew and sacrificed by cutting the jugular vein
Amazing as it is, 108.2 has just described the singular Lord Jesus Christ as the Sacrificial Lamb, same as foretold in the Book of Revelation
Recapping what we have been told in 108.2:

1. The Lord is singular
2. The Lord is a sacrifice
3. The Lord was slain
4. The Lord lives
5. The Lord devoted His life for humanity
6. The Lord receives your prayers

Its not getting anymore funny apple_pie, whatever you will post wrong, I willl keep on posting the true and right meaning, you are posting your own meaning without source,
I will provide the real source and the true meaning.

108:1) (O Prophet), We have surely bestowed upon you good in abundance.1
*1 The full meaning of the word kauthar, as used here, cannot perhaps be expressed in one word in any language of the world. This is an intensive form of the noun kathrat which literally means abundance, but the context in which it has been used does not give the meaning of mere abundance but abundance of good, of spiritual benefits and blessings, and of such abundance which is unbounded and limitless, and it dces not imply any one good or benefit or blessing but abundance of countless benefits and blessings. Have a look again at the background of this Surah given in the Introduction. The enemies thought that Muhammad (upon whom be Allah's peace and blessings) had been completely ruined: he was cut off from the community and had become utterly helpless and powerless; his trade was ruined; his male children who could perpetuate his name were dead; the message that he presented was such that except for a handful of the people no one in entire Arabia, not to speak of Makkah, was prepared to listen to it therefore, failure and disappointment would be his lot as long as he lived and there would be no one in posterity to remember him when he died. Under such conditions when Allah said: "We have granted you the Kauthar," it by itself gave the meaning: Your foolish opponents think that you are ruined and deprived of the good things that .you enjoyed before Prophethood, but the fact is that We have favoured you with unbounded good and countless blessings." This included the matchless moral qualities which the Holy Prophet was blessed with; this included the great blessings of Prophethood and the Qur'an, the knowledge and wisdom that were granted to him; this included the blessing of Tauhid and also of such a system of life, whose simple and intelligible, rational and natural, and comprehensive principles had the potential to spread throughout the world and of continuing to spread for ever afarwards. This also included the blessing of the exaltation of renown because of which the holy Prophet's blessed name continues to be exalted throughout the world since 1400 years and will continue to be so exalted till Resurrection. This also included the blessing that by his preaching eventually such a world-wide community came into being, which became the standard-bearer of Truth in the world for ever, which can claim to have produced the greatest number of the pious, virtuous and noble charactered rnen in any one nation, and which even when corrupted and deprived has the highest good in it as against every other nation of the world. This also included the blessing that the Holy Prophet during his very lifetime witnessed his invitation and message attaining to the highest success and the preparation of a community which had the power to dominate the world. This also included the blessing that although on his being deprived of the male offspring the enemies thought he would be lost to posterity, yet Allah not only blessed him with the spiritual offspring in the form of Muslims, who will continue to exalt his name in the world till Resurrection but also granted him from his one daughter, Hadrat Fatimah, the natural progeny, who have spread throughout world and whose only mark of distinction and pride is that they trace their descent from him.

These are the blessings which the people have seen and witnessed as to how abundantly Allah has blessed His Holy prophet within the world. In addition, Kauthar also implies two udtrr great blessings which Allah will bestow on him in the Hereafter. We had no means of knowing these; therefore the Holy Prophet (upon whom be peace) himself gave us news of them, and told us that Kauthar also implied them. First, the Fountain of Kauthar, which he will be granted on the Resurrection Day in the Plain of Assembly; second, the River Kauthar, which he will be granted in Paradise. About both such a large number of the Ahadith have been reported from him through such a large number of the reporters that there remains no doubt about their authenticity.

What the Holy Prophet said about the fountain of Kauthar is as follows:

(1) This Fountain will be granted to him on the Resurrection Day when there will be the cry of al- atash, al- atash (thirst, thirst!) on every side. The Holy Prophet's community will gather together before him at it and will be watered thereby. He himself will be the first to arrive at it and will be occupying the central position. He has said: "This is a Fountain at which my Ummah will assemble on the Resurrection Day." (Muslim: KItab as- Salat Abu Da'ud: Kitab as-Sunnah). "I shall have arrived at the Fountain before you. " (Bukhari: Kitab ar-Riqaq and Kitab al-Fitan; Muslim: Kitab a!-Fida and Kitab at-Taharah; lbn Majah,: Kitab al Manasik and Kitab az-Zuhd. Musnad Ahmad: Marwiyyat Abdullah bin Mas'ud Abdullah bin Abbas, Abu Hurairah. "I shall be there before you and shall bear witness on you, and by God, I am seeing my Fountain even at this time." (Bukhari: Kitab al-jana-iz Kitab al-Maghazi, Kitab ar-Riqaq). Addressing an assembly of the Ansar, the Holy Prophet once said: "After me you will meet with selfishness and nepotism, endure it patiently until you meet me at the Fountain. " (Bukhari: kitab Manaqib al-Ansar and Kitab al-Maghazi; Muslim: Kitab al-Iman; Tirmidhi:Kitab al-Fitan). "I shall be near the middle of the Fountain on the Resurrection Day." Muslim: Kitab al-Fada'il). Hadrat Abu Barzah Aslami was asked: "Have you heard something about the Fountain from the Holy Prophet? He replied: Not once, or twice, or thrice, or four or five times, but over and over again. May Allah deprive of its water the one who be lies it." (Abu Da'ud: Kitab as-Sunnah). "Ubaidullah bin Ziyad thought that the traditions about the Fountain were false; so much so that he belied all the traditions reported by Hadrat Abu Barzah Aslami, Bara' bin 'Azib and A'idh bin 'Amr. At last, Abu Sabrah brought out a writing which he had written down after hearing it from Hadrat Abdullah bin 'Amr bin al-As, and it contained this saying of the Holy Prophet: "Beware! your place of meeting me will be my Fountain." (Musnad Ahmad: Marwiyyat 'Abdullah bin 'Amr bin al-'As).

(2) Different dimensions of the Fountain have been given in different traditions, but according to a large number of the traditions it will extend from Aylah (the present Israeli seaport of Ilat) to Sana'a of Yaman, or from Aylah to Adan, or from 'Amman to Adan in length, and from Aylah to Juhfah (a place between Jeddah and Rabigh) in breadth. (Bukhari: Kitab ar-Riqaq; Abu Da'ud at Tayalisi: Hadith No. 995; Musnad Ahmad: Marwiyyat Abu Bakr Siddiq and Abdullah bin Umar; Muslim: Kasab al-Taharah and Kitab al-Fads il; Tirmidhi Abwab Sifat al-Qiyamah; Ibn Majah: Kitab az-Zuhd). From this it appears that on the Resurrection Day the present Red Sea itself will be turned into the Fountain of Kauthar. And the correct knowledge is only with Allah!

(3) About this Fountain the Holy Prophet hes told us that water will be supplied to it from the River Kauthar of Paradise (which is being mentioned below). "Two channels from Paradise will flow into it and supply water to it." (Muslim: Kitab al-Fada il). According to another tradition: "A canal from the River Kauthar of Paradise will be opened towards this Fountain. " (Musnad Ahmad Marwiyyat Abdullah bin Masud).

(4) According to the description of it given by the Holy Prophet its water will be whiter than milk (according to other traditions whiter than silver, and according to still others, whiter than snow), cooler than snow, sweeter than honey; the earth of its bed will be more fragrant than musk; the water jugs set at it will be as numerous as the stars in the sky; the one who drinks from it would never thirst; and the one who is deprived of it will never have his thirst satisfied. These things with a little variation in wording have been reported in numerous Ahadith (Bukhari: Kitab ar-Rigaq; Muslim: Kitab at-Taharah and Kitab al-Fada'il; Musnad Ahmad: Marwiyyat Ibn Masud, Ibn Umar, Abdullah bin 'Amr bin al-As; Tirmidhi: Abwab Sifat al-Qiyanmah: Ibn Majah: Kitab az-Zuhd; Abu Da'ud: Tayalisi, Ahadith No. 995, 2135).

(5) Concerning it the Holy Prophet warned the people of his time again and again, saying: "after me those from among you who would effect changes in my Way, will be removed from the Fountain and will be disallowed to approach it. I shall say: they are my companions, but it will be said: "Don't you know what they did after you? Then I too shall discard them and tell them to keep away." This subject too has been expressed in many traditions. (Bukhari: Kitab ar-Rigaq, Kitab al-Fitan; Muslim: Kitab al-Tahara and Kitab al-Fada'it Musnad Ahmad: Marwiyyat !bn Masud, Abu Hurairah; Ibn Majah: Kitab al-Manasik. The Hadith which Ibn Majah has related in this connection contains very pathetic words. The Holy Prophet said: "Beware! I shall have arrived at the Fountain before you and shall pride myself by your means upon the greater numbers of my Ummah as against other ummahas Do not at that time cause my face to be blackened. Beware: I shall have some people released, and some people shall be separated from me. I shall say: O my Lord, they are my companions. He will reply: Don't you know what innovations they introduced after you?" According to Ibn Majah, these words were said by the Holy Prophet (upon whom be peace) in his Sermon at Arafat.

(6) Likewise, the Holy Prophet has also warned the Muslims coming after him till Resurrection, saying: "Whoever from among you will swerve from my Way and effect changes in it, will be removed from the Fountain. I shall say: O Lord, they belong to me, they are the people of my Ummah. In response it will be said: Don't you know what changes they effected after you and then turned back on their heels? Then I too shall turn them away and shall not allow them to approach the Fountain. " Many traditions on this subject are found in the Hadith. (Bukhari: Kitab al-Musaqat, Kitab ar-Rigaq, Kitab al-Fitan; Muslim: Kitab at-Taharah. Katab as-Salat, Kitab al-Fada il; Ibn Majah: Kitab az-Zuhd; Musnad Ahmad: Marwiyyat Ibn Abbas).

Traditions about this Fountain have been related by more than 50 companions, and the earliest scholars generally have taken it to mean the Fountain of Kauthar. Imam Bukhari has named the last chapter of his Kitab ar-Rigaq as Babun fil hawd wa qual-Allahu inna a tainak al-Kauthar, and in a tradition from Hadrat Anas there is the explanation that the Holy Prophet said about Kauthar: "It is a Fountain at which my Ummah shall alight. "

The River Kauthar which the Holy Prophet (upon whom be peace) shall be granted in Paradise, also has been mentioned in a large number of the traditions cf Hadith. Many traditions have been related on the authority of Hadrat Anas in which he says (and in some he explains that he is reporting the exact words of the Holy Prophet himself) that on the occasion of mi'raj; the Holy Prophet was taken round Paradise and shown a river on the banks of which there were vaults of pearls or precious stones carved from within; the earth of its bed was of the strong scented musk. He asked Gabriel, or the angel who took him round, what it was. He replied that it was the River Kauthar, which Allah had granted him. (Musnad Ahmad, Bukhari, Muslim, Abu Da'ud, Tirmidhi, Abu Da'ud Tayalisi, Ibn Jarir) Again, according to Hadrat Anas, the Holy Prophet was asked (or a person asked him): "What is the Kauthar?' He replied; "It is a River which Allah has granted me in Paradise. Its earth is musk: its water is whiter than milk and sweeter than honey " (Musnad Ahmad, Tirmidhi, lbn Jarir; according to another tradition of Musnad Ahmad, describing the merits of the River Kauthar the Holy Prophet said that at its bottom there are pearls instead of pebbles. Ibn Umar says that the Holy Prophet said: "The Kauthar is a river in Paradise the banks of which are golden; it flows on pearls and diamonds (i.e. its bed has diamonds instead of pebbles); its earth smells sweeter than musk; its water is whiter than milk (or snow), cooler than snow and sweeter than honey." (Musnad Ahmad, Tirmidhi, Ibn Majah, Ibn Abi Hatim, Darimi, Abu Da'ud Tayalisi, Ibn al-Mundhir, Ibn Marduyah, Ibn Abi Shaibah). Usamah bin Zaid says that the Holy Prophet once went to visit Hadrat Usamah; he was not at home; his wife entertained him and during the conversation said "My husband has told me that you have been granted a river in Paradise, which is called the Kauthar." The Holy Prophet replied "Yes, and its bed is of rubies and corals and emeralds and pearls" (Ibn Jarir, Ibn Marduyah. Though the sanad of this tradition is weak, the presence of a large number of traditions dealing with this subject strengthens it). Besides these marfu traditions, a great many sayings of the Companions and their successors have been related in the Hadith to the effect that the Kauthar implies a river in Paradise. These traditions describe its qualities as have been mentioned above. For instance, the sayings of Hadrat 'Abdullah bin Umar, Hadrat Abdullah bin Abbas, Hadrat Anas bin Malik, Hadrat A'ishah, Mujahid and Abul Aliysh are found in Musnad Ahmad, Bukhari, Tirmidhi, Nasa'i'; and the books of Ibn Marduyah, Ibn Jarir, Ibn Abi Shaibah and other traditionists.

(108:2) So offer Prayer and sacrifice2 to your Lord alone.
*2 Different commentaries of it have been reported from different scholars. Some of them take the Prayer to mean the five times obligatory Prayer (salat); some take it to imply the Prayer of Id al-Adha, and some say that it implies the Prayer itself. Likewise, the meaning of wanhar and sacrifice according to some illustrious scholars, is to place the right hand over the left hand and to fold them on the chest in the Prayer; some say that it implies raising both hands with Allahu Akbar at the commencement of the Prayer; some say that it implies raising both hands at the commencement of the Prayer, at bowing for Ruku and after rising from Ruku ; and some say that it means performing the Id al-Adha Prayer and then offering the animal sacrifice. But if the context in which this command has been enjoined, is considered, its meaning clearly seems to be: "O Prophet, when your Lord has granted you so many and so splendid blessing, then you should perform the Prayer only for His sake and offer sacrifice only for His sake." This Command was given in the environment when not only the pagans of Quraish but the pagans of entire Arabia and the world worshipped their self-made gods and offered sacrifices at their shrines. Therefore, the intention of the Command is "Contrary to the polytheistic practice, you should remain steadfast to your creed: your Prayer is only for Allah and your sacrifice also is for Him alone, as it has been said at another place: Declare, O Prophet, my salat and my sacrifice and my life and my death are all for Allah, Lord of the universe, Who has no partner with Him. This is what I have been enjoined, and I am the first to surrender to Him.'(Al-Anam:162-163). This same meaning has been explained of it by Ibn 'Abbas. Ata, Mujahid, Ikrimah, Hasan Bari, Qatadah, Muhammad bin Kab al-Kurzi, Dahhak, Rabi bin Anas, Ata al-Khurasani and many other major commentators (may Allah bless them all) (Ibn Jarir). However, this by itself is correct that when the Holy Prophet (upon whom be peace) enforced by Allah's command the practice of the Id al-Adha Prayer and the offering of animal sacrifice at Madinah, he himself gave the first place to the Prayer (salat and the second to the sacrifice, as commanded in the verses: Inna salati wa nusuki and fa-salli li-Rabbika wanhar, and enjoined an the Muslims also to do the same, i.e. they should first perform the Prayer and then offer the sacrifice. This is neither the explanation of this verse nor the occasion of its revelation but a deduction made by the Holy Prophet from these verses and his deduction of injunctions also is a kind of Divine inspiration.

(108:3) Verily your enemy3 alone has been cut off from the roots.4
*3 The word shani' as used, in the original is derived from sha 'n, which means the hatred and spite because of which a person may start ill-treating another. At another place in the Qur'an it has been said: "(And O Muslims,) the enmity of any people should not so provoke you as to turn you away from justice." (AI-Ma'idah: 8). Thus, shani aka implies every such person who blinded by his enmity of the Holy Prophet (upon whom be peace) should bring false accusations against him, slander and defame him and vent his personal spite against him by taunting and scoffing at him in every possible way.

*4 Huwa'/ abtar: "He himself is abtar", i.e. though he calls you abtar he in fact himself is abtar. Some explanations of abtar have already been given in the Introduction to the Surah. It is derived from batar which means to cut off, but idiomatically it is used in a comprehensive meaning. In the Hadith, the rak ah of the Prayer which is not coupled with another rak'ah is called butaira', i.e. the lonely rak ah. According to another Hadith "Every piece of work, which is in any way important, is abtar if it is started without the glorification and praise of Allah", implying that it is cut off from the root, It has no stability, and it is doomed to failure. A man who fails to achieve his object is abtar as also the one who is deprived of all means and resources. A person who is left with no hope of any good and success in life is also abtar. A person who has been cut off from his family, brotherhood, associates And helpers is also abtar. The word abtar is also used for the man who has no male child, or whose male child or children have died, for after him there remains no one to remember him and he is lost to posterity . after death. In almost alI these meanings the disbelieving Quraish called the Holy Prophet (upon whom be peace) abtar. At this, Allah said: "O Prophet, not you but your enemies are abtar." This was not merely a "reprisal", but a prophecy out of the most important prophecies of the Qur'an, which literally proved true. when it was made, the people regarded the Holy Prophet as abtar, and no one could imagine how the big chiefs of the Quraish would become abtar, who were famous not only in Makkah but throughout Arabia, who were successful in life, rich in worldly wealth and children, who had their associates and helpers everywhere in the country, who enjoyed intimate relations with all the Arabian tribes, being monopolists in trade and managers of Hajj But not long afterwards the conditions altogether changed. There was a time when on the occasion of the Battle of the Trench (A.H. 5) the Quraish had invaded Madinah with the help of many Arabian and Jewish tribes, and the Holy Prophet being besieged had to resist the enemy by digging a trench around the city. After only three years, in A.H. 8, when he attacked Makkah, the Quraish had no helper and they had to surrender helplessy. After this within a year or so the whole Arabia came under his control, deputations of tribes from all over the country began to visit him to take the oaths of allegiance and his enemies were left utterly helpless and resourceless. Then they were so lost to posterity that even if their children survived, none of them today knows that he is a descendent of Abu Jahl, Abu Lahab, As bin Wail, or Uqbah bin Abi Muait, the enemies of lslam, and even if he knows it, he is not prepared to claim that his ancestors were those people. On the contrary, blessings are being invoked on the children of the Holy Prophet (upon whom be peace)throughout the world; millions and millions of Muslims take pride in bearing relationship to him; hundreds of thousands of people regard it as a mark of honour and prestige to have descended not only from him but from his family and even the families of his Companions. Thus, some one is a Sayyid, another an 'Alavi, and Abbasi, a Hashmi, a Siddiqi, a Faruqi, an Uthmani, a Zubairi, or an Ansari, but no one is an Abu Jahli or Abu Lahabi. History has proved that not the Holy Prophet Muhammad (upon whom be Allah's peace and blessings) but his enemies were, and are, abtar.

[Apple Pie]

[*]the martyrs who are each given a white robe, and told to wait until more martyrs have been killed[*]

Yawma tubla alssara-iru

86.9 A day The Marriage will turn to its reality.



Summary of 86.9:

The Gospel of John quotes Jesus as stating that He is the one who will resurrect the ones who are given to Him by the Father (John 6.39; 44)
The Father and Jesus work in unison, as one. Jesus has the power to resurrect the people who are drawn by the Father
Jesus has the power to not only raise Himself from the dead, but also His followers
Revelation informs us plainly that only Jesus shed blood will remove our sins (Rev 1.5)
The ones worthy to wash and whiten their clothes in the blood of the Lamb (Jesus), are worthy to have their sins forgiven
Revelation tells us that the 144,000s sealed, the great multitude without number, the redeemed, the ones overcoming, standing before the Lamb, are those coming out of The Great Tribulation (Rev 7.14)
Revelation confirms that the elect, the ones having washed their clothes in the Blood of the Lamb, will enter the New Jerusalem through the gates and will reside at the Throne of God, and have authority over the Tree of Life (Rev 22.14)
The ones overcoming will reside with the Son (Jesus) and the Father (God) on His singular throne, in Paradise (Rev 3.20 - 21)
From the vantage point of the singular throne of God, the redeemed will partake in a feast of food and drink, from the Tree of Life and The Water of Life, respectively, which are one, and emanate from the singular throne (Rev 2.7;22.1 - 2)
Again confirming the vantage point of the redeemed as residing in the center of The New Jerusalem, the Paradise of God, is the usage of the term enopion (before), in which three concentric things are listed, starting with the Throne of God, then backing-out to the four living creatures, and finally to the twenty-four elders on their thrones (Rev 14.3 - 4)
The ones following Jesus are shown to be righteous and pure by the usage of the epithets virgins and first fruits
The union between the elect and Jesus is likened to a marriage feast
Revelation informs us that the ones invited to the wedding feast (deipnon) of the Lamb have been called, and are clothed in fine linen pure and white. This is the whitening of the peoples clothes as it they been washed in the blood of the Lamb, and tells us that because of this cleansing by Jesus blood; they are now set righteous as saints (Rev 19.7 " 9)
The ones called to be wed to Jesus are aptly described by the feminine word gune, rendered as the female, as a husband/wife union is taking place

Biblical Resurrection summary:

Jesus resurrects the people on the last day
The elect come out of The Great Tribulation
The elect washed and whitened their clothes in Jesus blood
The Resurrection is a marriage feast involving food and drink
The Resurrection takes place in Paradise
The elect are called virgins
The elect are called first fruit
The elect enter through the gates
The elect reside in the center of Paradise on the Throne of God


Just as 86.8 describes Jesus singular Resurrection, 86.9 describes a plural Resurrection event involving the marriage of Jesus to the ones that follow Him
86.9 initiates with the masculine noun yawma, rendered as a day
The usage of yawma informs us of a time-event that is to take place
This event is juxtaposed to the feminine passive imperfect tense verb, tubla, and is rendered, will turn to its reality
Thus, we know that the event being described has not been completed, and has yet to take place
Further, we are told that this future event will involve a turning to another reality
The root bala, tells us that He (God) tried, proved, or tested, him, (by, or with, good), or (by, or with, evil); for God tries his servant by, or with, a benefit, to test his thankfulness; and by, or with, a calamity, to test his patience; (wherefore it often means He afflicted him).
This future event being described is thus one that comes about as the result of a trial or tribulation set forth by God, for the ones that serve Him
This is the Great Tribulation
The reward for the ones successfully coming through this tribulation is expressed by the following word, alssara-iru
The plural feminine noun, alssara-iru, speaks to us of a marriage
Interestingly, both the tribulation verb tubla and the reward noun alssara-iru are feminine " expressing the same gender qualities as found in the Book of Revelation
This marriage deals with The pure, or choice, or best, part of anything. The pure, or genuine, quality of a race, or lineage. Its best quality
The root sarra informs us that this marriage is a most joyful event
In numerous Koranic instances of the root derivatives of sarra, its contextual usage is describing a Resurrection event involving the ones entering into the rewards of Paradise, as described within the pages of the Book of Revelation. Further, numerous Koranic passages are used in direct conjunction with The Messengeri.e. Jesus Christ
Further, there are several sarra root derivatives which elaborate on the Koranic marriage in Paradise that is to take place (15.47, 37.44, 43.34, 52.20, 56.15, 88.13)
From these Koranic passages we obtain a clear vantage point of the redeemed ones that have been resurrected by Jesus Christ, as residing upon the singular Throne of God
Just as told to us in Revelation, the vantage point of the redeemed is before the Elders (which reside on thrones); thus these ayahs inform us of this same location by the usage of AAala sururin i.e. before thrones
The thrones of the Elders are described as facing each other (mutaqabileena); set in a row (masfoofatin) i.e. a line of adjacent seats facing the same way; before gates; before the interwoven gold and precious stonesi.e. the description of the foundation and entrances to the New Jerusalemall of these descriptive are lifted directly from the Biblical Book of Revelation
Many of these Koranic ayahs use the plural participle muttaki-eena, rendered as reclining
The classic definition expands upon this recling as That upon which one leans, or reclines, in eating, drinking, or talking. Food, or a repast: so called because people used to recline when they sat to eat; a banquet
Thus, the reclining that is described in the Koranic Paradise is in direct relationship to a banquet of eating and drinking
This banquet is the one that takes place at the marriage of the Lamb
Thus, in addition to understanding that the redeemed are feasting at the throne of God, they are doing so for a special reason
The reason for them being at the center of Paradise in the first place is given in ayah 52.20
52.20 describes the ones at the center of Paradise (the elect), which have been given in marriage by reason of hoorin
Hoorin is best defined as whiten clothes by washing them. He whitened clothes or garments; he washed and whitened a piece of garment or piece of cloth.
Thus, once again, the Koranic description for the ones resurrected follows the mandate of that found in the Book of Revelation
Observing the Koranic root derivatives of hara, reveals some startling details
In five of these Koranic usages, (3.52, 5.111, 5.112, 61.14 (2x)), the root derivative alhawariyyoona is defined as The Disciples of Jesus Christ!
The majority of the remaining ayahs are dedicated to those entering into Paradise
Clearly, the root hara, it derivatives and Koranic usages refers to the followers of Jesus Christ.
The Koran also goes on to inform us that first fruits will occupy the Koranic Paradise (56.35 " 36)
Further, the Koran also goes on to inform us that virgins from earth will also reside in the Koranic Paradise (78.32 " 33)
38.50 " 53 details to us gardens surrounded by a wall, in which the ones entering do so through open gates, for all eternity. They are called in company, and once inside, they feast at a banquet and desire nothing, again, referencing the marriage banquet uniting the redeemed people with the Lamb, God, Jesus Christ
Observe that the model for the Koranic Paradise is the one set forth within the pages of the Book of Revelation. The Koranic description of Paradise is the same as the book of Revelations description of the New Jerusalem, in which Jesus resides as God Almighty
The authors of the Koran display their great fascination for the Biblical Resurrection event, as demonstrated by the following six suras, all entitled The Resurrectionsura 59, sura 64, sura 69, sura 75, sura 88, & sura 101


Koranic Resurrection summary:

The Resurrection occurs on a future day
The elect come out of The Great Tribulation
The elect washed and whitened their clothes
The Resurrection is a marriage feast involving food and drink
The Resurrection takes place in Paradise
The elect are called virgins
The elect are called first fruit
The elect enter through the gates
The elect reside in the center of Paradise on the Throne of God