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?

[Goat]

Fasalli lirabbika wainhar

108.2 So you pray to your Lord and Sacrifice.

The phrase "So you pray to your Lord and Sacrifice" is not the same as "the scroll with seven seals and the lamb that appears as slaughtered yet standing, and has seven horns and seven eyes". You claim that 75% of the Koran was copied directly from the Book of Revelation. How about coming up with an example where the wording at least is similar.

Demonstrate your assertion with the Greek & Arabic, brother.

If you can't then what do you have....another retractable assertion...

Please demonstrate your own, since we have a native Arabic speaker disagreeing with you.

Done.

Where?

Please point to where you have knowledge of the Arabic.

I don't see any.

.

[Apple Pie]

Fasalli lirabbika wainhar

108.2 So you pray to your Lord and Sacrifice.

The phrase "So you pray to your Lord and Sacrifice" is not the same as "the scroll with seven seals and the lamb that appears as slaughtered yet standing, and has seven horns and seven eyes". You claim that 75% of the Koran was copied directly from the Book of Revelation. How about coming up with an example where the wording at least is similar.

Demonstrate your assertion with the Greek & Arabic, brother.

If you can't then what do you have....another retractable assertion...

Please demonstrate your own, since we have a native Arabic speaker disagreeing with you.

Done.

Where?

Please point to where you have knowledge of the Arabic.

I don't see any.

.

-

[Apple Pie]

[*]a woman dressed in purple and scarlet, and decked with gold, precious stones and pearls who sits on a scarlet beast with 7 heads (representing 7 kings) and 10 horns (representing 10 kings)

-

Wa-itha alAAisharu AAuttilat

81.4 And when the ten and ten abandoned the woman.




Summary of 81.4:

Revelation describes Johns vision of the First Beast, rising from the sea, as having ten horns (deka keras) with ten diadems/crowns (deka diadema) on the hornsor ten horns and ten crowns

In tune with the previous ayahs, 81.4 continues on with the Biblical parallel material via the usage of wa-itha
81.4 tells us of alAAisharu, or Ten and ten; or ten and ten together; or ten at a time and ten at a time
alAAisharu is termed as an epithetwhich is used to describe the nature of a thing
The ten and ten is used as corroboration, i.e. to support with evidence in order to make more certain
Revelation also tells that a woman (gune) is riding this First Beast from the sea
Further, Revelation informs us that this woman is initially bedecked (periballo) with all manner of garments and ornaments (chrusoo)
Revelation tells us that this woman becomes eremoo, or desolate of her vast possessions, and gumnos, or naked (unclad)
81.4 tells us that uttilat also refers to a woman
Uttilat describes this woman as she had not upon her any womans ornaments; and wore not any ornature, or decoration: or her neck was destitute of necklaces or the like.
Further, the root atila informs us that this woman becomes denuded, unclad, or naked
Amazingly, it is beyond any reasonable doubt that the description in 81.4 is the very same one as described in the Book of Revelation, and represents the Woman (i.e. Babylon the Great, the City of man) as she is riding the First Beast (i.e. the devil), and has come to her own destruction

[Apple Pie]

[*]the armies of the Antichrist

Innahum yakeedoona kaydan

86.15 Truly them, they devise an artful device.


Summary of 86.15:

After the war in heaven, which involved angels against angels, (i.e. Gods angels against Satan & his angels), the Book of Revelation describes the events that take place
Revelation describes to us that evil was expelled from Heaven, and cast forth onto the earth (Rev 12.9)
We are told that evil goes by many names and descriptions, such as the great dragon, the old serpent, the devil, & Satan
Two of these descriptions listed in Rev 12.9 state that the devil is a kind of serpent (drakon & ophis), and that he has been around for a very long time (archaios)
Further, we are told that the devil himself, via the nominative singular masculine verb planao, deceives the whole world, causing them to go astray, leading them away from the truth, away from the right path, and into error
Revelation 12 tells us that the devil goes out to make war (polemos) with mankind (Rev 12.17)
Observe that the devil is only interested in making war with those keeping the commandments of God and having the witness of Jesus
Revelation informs us that the ones being deceived are, in fact, worshiping the devil
The devil, i.e. the singular dragon, i.e. the singular serpent, gives authority to the singular beast. This authority is stated to be the ability to make war with the saints " the followers of Jesus Christ (Rev 13.4 " 8)
Hence, worshiping of the serpent (the devil) is synonymous with worshiping of the beast, as the beast is of the devil, it is in his image
The beast is described with human qualities with control access across all nations and represents all of humanity that are Satans seed " the ones that are being deceived by him " these are the ones that have the devils name written on them, and not Jesus name written on them
Revelation clearly tells us that anyone not following Jesus Christ will not have eternal life
As the instigator, Satan is described as deceiving (planao) the nations of the earth, and assembling them (sunago) for war (polemos) (Rev 20.7 - 8)
Revelation describes the ones being gathered together, as indicated by the usage of the nominative plural pronoun houtos (these) and the genitive plural pronoun autos(they); to make war (polemeo) with the Lamb (i.e. Jesus Christ) (Rev 17.12 " 14)
The future active indicative verb polemeo indicates that this is an event that has not yet occurred
Observe that the Kings of the earth join forces together, for a short period of time, with the singular genitive beast (therion), and become of one mind, one intended purpose
We are told that the beast, i.e. the ones being deceived by Satan, are being collected together (sunago) as an army (strateuma) to engage in war with the one on the horse (i.e. Jesus) and his army of followers (Rev 19.19)


Opposite to the true creator God Holy Trinity, which is proclaimed throughout the pages of Revelation; we are also shown the god of the unholy trinity (Rev 16.13 " 14)
John describes demonic spirits emanating from:

The dragon
The beast
The false prophet

These three evil manifestations of Satan are described as deceiving all peoples of the earth and assembling them (sunago) for war (polemos)
Interestingly, all throughout Revelation, and in stark contrast to that of the Holy Trinity, the unholy trinity always maintains separate manifestations and never states that they are one in the same entity, as is seen with the Holy Trinity of God Almighty
The unholy trinity manifestations work together in purpose, but are not the same entity
The Holy Trinity manifestations work together in purpose, and are the same entity

Summarizing the war as described in the Book of Revelation:

An ongoing and future war
Instigated by Satan (i.e. the great serpent) and the disbelievers, through deception
The disbelievers place their trust in a false god
This war is directed towards a singular righteous Male Son (Jesus Christ) and the people He represents (His followers)
Involves Isaacs/Israels lineage, exclusively, as the Lords blessing is completed though this line




Just as in 86.8 & 86.13, 86.15 initiates with the inceptive particle inna, and is rendered as truly
Coupled to this is the plural pronoun, hum, and is rendered as them
This combination results in innahum meaning truly them, and is directly referring to the vain (alhazli) as described in the previous ayah 86.14, thus extending our knowledge regarding the disbelievers
Following this is the masculine, plural, imperfect tense verb yakeedoona, and is rendered they devise, and used only this one time in the Koran, and indicates an ongoing and future event
This event that they devise is established by the next word, kaydan, which is also in the imperfect tense, representing incomplete action
Kaydan is rendered an artful device, per the classic definition
Both yakeedoona & kaydan share the same root kaida
The root kaida carries with it the meanings of he deceived, beguiled, or circumvented, him or he deceived, beguiled, or circumvented, him; and desired to do him a foul, an abominable, or an evil, action clandestinely, or without his knowing whence it proceeded.
The root kaida also means War: so called because of the stratagems employed therein
Observing the 24 derivations of the root kaida in the Koran shows that the overwhelming usage pertains to war and the planning of war
Surveying the four instances and context of kaydan, that occur outside of sura 86, we have thus (12.5, 21.70, 37.98, 52.42):

12.5 This first instance of kayda, outside of sura 86, is in the heart of paraphrased Biblical Genesis material (i.e. referred to here as the narrative), and confirms what is already readily apparent, i.e. that the Koran (the collection) is merely reformatted Biblical material
The context of this ayah recalls Jacobs (Israel) son, Joseph, and his eleven star dream in which his brothers devise an artful device (kaydan) against him
Here, we are told that kaydan emanates from many, and is directed towards a singular, male son and the people that he represents
Kaydan is said to represent an instigation by the devil (the enemy), against mankind
The context of kaydan pertains to the lineage of Isaac/Israel
Further, these ayahs confirm that the Lords blessing is completed through Israels people


21.70 This second instance of kayda, outside of sura 86, is once again in the heart of paraphrased Biblical Genesis material
Here again, we are told that kaydan emanates from many, and is directed towards a singular male and the people that he represents
Kaydan promotes Abraham as righteous and the ones opposing him as unrighteous
A righteous male
The context of kaydan pertains to the lineage of Isaac/Israel
Further, these ayahs confirm that Isaac & Israel are good and righteous gifts


37.98 This third instance of kayda, outside of sura 86, is again in the heart of paraphrased Biblical Genesis material
In this instance, we have the story of Abraham as he is about to sacrifice his son Isaac to Yahweh, only this time around the authors of the Koran attempted to raise and insert the pagan Arab god allah in lieu of the true creator God Yahweh
Just as in the context of 21.70, we understand that Isaac was ranked as a good and righteous one " as we again are told this of his son
Here, once again, we are told that kaydan emanates from many, and is directed towards a singular male and the people that he represents
The context of kaydan pertains to the lineage of Isaac/Israel
Further, these ayahs confirm that Isaac was the son that Abraham offered, not Ishmael as Muslims would have us believe


52.42 The context of 52.42 demonstrates that kaydan is used in conjunction with the strategy of war instigated by the disbelievers
Further, the context of 52.42 shows that the warring disbelievers put their faith in a different god. Here, the authors of the Koran have followed the same Biblical recipe as set forth in the Book of Revelation, only they have artificially inserted the god allah as the opposing deity


The Great Serpent allah

Per the classic Arabic definition, allah is referred to as a lower-case god
Defined as a proper name denoting the true god, comprising all the excellent divine names; a unity comprising all the essence of existing things. As we have already witnessed time and again, the god allah of the Koran is being cloaked with the divine names and attributes already given to the true Biblical God, Jesus Christ
The term allah is derived from the root ilaha, which means he was, or became, confounded, or perplexed, and unable to see his right course. This is the same exact description that the Greek verb planao tells us regarding the devil in the Book of Revelation
The root ilaha also means to worship, deify any one, call any one god
The root ilaha means idol worship via the definition An object of worship or adoration; i.e. a god, a deity; anything that is taken as an object of worship or adoration, according to him that takes it as such.
The root ilaha also means to worship, deify any one, call any one god
Finally, and most important, the root ilaha (the very origin of the word allah itself) means the serpent; or the great serpent



Thus, we can quite clearly determine the original intent of 86.15 by summarizing how the term kaydan is defined, and its use throughout the Koran:

An ongoing and future war
Instigated by Satan (the great serpent; i.e. allah) and the disbelievers, through deception
The disbelievers place their trust in a false god
This war is directed towards a singular righteous male son and the people he represents
Involves Isaacs/Israels lineage, exclusively, as the Lords blessing is completed though this line


The evidence is clear; 86.15 represents Satans war against Jesus Christ and His followers

[Apple Pie]

[*]seven angels each with a trumpet

Wa-itha albiharu sujjirat

81.6 And when the sea and river shall be filled with fire and dried up.




Summary of 81.6:

Revelation tells us that fire (pur) was thrown into the sea and it became blood (aima)
In the same fashion, Revelation informs us that the angels bowls were poured out on the sea (thalassa), and the river (potamas), and they also turned to blood (aima)
In addition, Revelation specifically mentions the great river Euphrates and its water being dried up (xeraino)
81.6 begins with wa-itha, and is a continuation of 81.5
81.6 informs us that the sea (biharu), or Great River (such as the Euphrates), will become filled with fire and dry up (sujjirat)
Furthermore, biharu informs us of a blood red color
In reviewing ayahs 81.1 " 81.6, we discover that the Koranic authors have mentioned the events of one trumpet blast (of the seven described), when Jesus opens the Seventh Seal:

1. 1st trumpet
2. 2nd Trumpet
3. 3rd trumpet
4. 4th Trumpet
5. 5th trumpet
6. 6th trumpet
7. 7th Trumpet

It is quite clear that the authors of the Koran are once again referencing the Book of Revelation Eschatology by mentioning the river/sea, and them turning to blood.






Wa-itha almawoodatu su-ilat

81.8 And when she is questioned about the sound




Summary of 81.8:

Revelation informs us that Demonic Locusts have been released from the abussos, which is used as a common receptacle for the dead
The fact that these demons are alive indicates that they were sealed in the abussos while they were still alive
81.8 begins with wa-itha, and is a continuation of 81.7
This same message is revealed to us in 81.8, as almawoodatu, and its root waada, can mean to bury alive
Revelation also tells us that the sound heard (phone), from the demonic locust wings, is likened to the sound of chariots with many horses running to war
81.8 informs us that the sound heard (almawoodatu), is likened to The sound occasioned by vehement or heavy treading of the ground
In reviewing ayahs 81.1 " 81.8, we discover that the Koranic authors have mentioned the events of two trumpet blasts (of the seven described), when Jesus opens the Seventh Seal:

1. 1st trumpet
2. 2nd Trumpet
3. 3rd trumpet
4. 4th Trumpet
5. 5th trumpet
6. 6th trumpet
7. 7th Trumpet

Thus, as we can already begin to see, the authors of the Koran understood that the Locusts described in Revelation were indeed buried alive and that the sound that they produced is likened to the sound of heavy treading upon the ground just like the Biblical description of many horses running to war








Bi-ayyi thanbin qutilat

81.9 On account of which tail she was killed




Summary of 81.9:

Revelation describes the demonic locusts as having a tail (oura), like that of a scorpion, in which is inflicted harm (adikeo), to men
81.9 begins with bi-ayyi, meaning that it is used to denote the employing a thing as an aid or instrument; denoting a cause; denoting concomitance; a part of the whole, which links the sound described in 81.8, with what follows
81.9 links the sound described in 81.8 with a tail (thanbin), in which she was killed (qutilat)
Interestingly, thanbin is said of the locust regarding its tail
Thanbin is also said of the lizard, signifying it struck with its tail a hunter or serpent desiring to catch it
Revelation tells us that the power of the demonic locusts is in their mouths and in their tails
Their tails inflict harm (adikeo), to men; and their mouths kill (apokteino), men
In reviewing ayahs 81.1 " 81.9, we discover that the Koranic authors have mentioned the events of three trumpet blasts (of the seven described), when Jesus opens the Seventh Seal:

1. 1st trumpet
2. 2nd Trumpet
3. 3rd trumpet
4. 4th Trumpet
5. 5th trumpet
6. 6th trumpet
7. 7th Trumpet

Amazingly, 81.8 & 81.9 are describing the very same events that transpire in Revelation chapter 9; i.e. she (Babylon the Great; the city of man) is killed on account of the mouths and tails of the demonic locusts








Aljawari alkunnasi

81.16 The ships, the stars




Summary of 81.16:

The Lamb (i.e. Jesus), by opening the Seventh Seal, causes the third part of the ships (ploion) to be destroyed
81.16 likewise mentions the ships (aljawari)
Observe that 81.16 is listing the things that were established as being divided into parts in 81.15
The Lamb (i.e. Jesus), by opening the Seventh Seal, also causes the third part of the stars (aster) to be struck
81.16 likewise follows suit and mentions the stars (alkunnasi) in the very same order as that of Revelation
Revelation tells us that the stars will be darkened (skotizo)
Observe that 81.16 describes, via kunnasi, that these stars hide themselves in their place of setting
In reviewing ayahs 81.1 " 81.16, we discover that the Koranic authors have mentioned the events of four trumpet blasts (of the seven described), when Jesus opens the Seventh Seal:

1. 1st trumpet
2. 2nd Trumpet
3. 3rd trumpet
4. 4th Trumpet
5. 5th trumpet
6. 6th trumpet
7. 7th Trumpet






Waallayli itha AAasAAasa

81.17 And/by the night when it departed




Summary of 81.17:

The Lamb (i.e. Jesus), by opening the Seventh Seal, causes the third part of the night (nux) to depart (phaino me)
81.17, which is a continuation of 81.16, via the copulative conjunction wa, and, in keeping with the sequence mandated by Revelation, mentions the night (layli)
Just as in 81.16, 81.17 is listing the things that are being divided into parts
81.17 likewise tells us that the night will depart (AAasAAasa)
In reviewing ayahs 81.1 " 81.17, we discover that the Koranic authors have mentioned the events of four trumpet blasts (of the seven described), when Jesus opens the Seventh Seal:

1. 1st trumpet
2. 2nd Trumpet
3. 3rd trumpet
4. 4th Trumpet
5. 5th trumpet
6. 6th trumpet
7. 7th Trumpet

There can be no doubt that 81.16 and 81.17 represent the 2nd & 4th trumpet Blasts that occur when the Lamb (i.e. Jesus) opens the Seventh Seal






Wama huwa AAala alghaybi bidaneenin

81.24 And he is not against the Mystery on account of its tenaciousness.




Summary of 81.24:

Revelation tells us that when the Seventh angel sounds his trumpet, the mystery (musterion) of God will be ended
81.24, which is a continuation of 81.23 via the copulative conjunction wa(and), informs us that huwa, or he (i.e. John), is ma, not against the mystery (alghaybi) that has been proclaimed by the Mighty Angel
Revelation tells us that the Mystery applies to God, as preached to His slaves, the prophets
Likewise, 81.24 informs us that it is bi, on account of, alghayba, or the Mystery, that it is undiscoverable unless by means of divine revelation; that it is a thing that has been hidden from men, with which the prophet has acquainted them, of the events of the resurrection and of paradise and of hell, etc. - the exact things that are to be found in the Book of Revelation
Furthermore, 81.24 holds this Mystery to be very high in estimation via the singular term daneenin, which is only used this once in the entire Koran
In addition, the root dzanna informs us that it also represents an epithet applied to a plural number
Hence, we have both singular and plural being applied to this Mystery
Revelation tells us that the Mystery of God will be revealed at the Seventh trumpet blast
In reviewing ayahs 81.1 " 81.24, we discover that the Koranic authors have mentioned the events of five trumpet blasts (of the seven described), when Jesus opens the Seventh Seal:

1. 1st trumpet
2. 2nd Trumpet
3. 3rd trumpet
4. 4th Trumpet
5. 5th trumpet
6. 6th trumpet
7. 7th Trumpet

Without a doubt, the Book of Revelation is continuing to guide the hands of the Koranic authors as they pen their opus







Faalmugheerati subhan

100.3 So the horses, (with) female hair, making a hostile incursion.




Summary of 100.3:

Johns vision of the Demonic Locusts continues by informing us of the large size of the army (strateuma) of the cavalry of horsemen (hippikon)
100.3, just like 100.2, also begins with the copulative particle fa, which indicates a close connection between the sentences before and after it; signifying either definite cause and effect or a natural sequence of events
Again, juxtaposed to fa is al, which informs us that it is also used to indicate something which has already been mentioned or a concept of which is in the mind of the writer or reader
Thus, the material contained in 100.3 is also previously known material, and is a continuation (or effect) of the attributes ascribed unto the horses contained in 100.1 & 100.2
The feminine plural mugheerati, tells us that the horses are making a hostile incursion
The root ghara elaborates by informing us that this predatory incursion is against the people
The root ghara also delivers to us the message that this predatory incursion of horsemen is a numerous army, just as foretold in Revelation
Johns vision of the Demonic Locusts also describes them as having the hair (threeks) of women
Likewise, 100.3, by using the feminine word subhan, tells us that it is an epithet that describes hair
100.3 describes female hair as being on the Demonic Locusts
Subhan also signifies a female conspicuous " meaning that it is obvious to the eye or mind
Johns vision of the Demonic Locusts further describes them as having the heads of lions, and the faces of men
Amazingly, 100.3 also follows suit with the word subhan, which also serves as an epithet applied to a man and to a lion
100.3 describes the Demonic Locusts as being like both a man and a lion
Reviewing the Koranic description offered to us regarding the Demonic Locusts, as revealed in 100.1 - 100.3, which encompasses both the Fifth and the Sixth trumpet blasts; we have the following parallels to Revelation chapter 9:

1. They were once hidden or concealed
2. They are likened to Horses prepared for war
3. The Horses have riders
4. Adorned with Fire-colored Breastplates
5. Fire issues from their mouths
6. Brimstone issues from their mouths
7. They are like a large army
8. They have female hair
9. They are in likeness to a man
10. They are in likeness to a lion





= yawma-ithin

yawma-ithin definition:

Compound of yawma and ithin (then). Then on that day. It comes from the root yauima, which means a time, whether night or day; time absolutely, whether night or not, little or not: this is the proper signification; and day, meaning the period from the rising of the sun to its setting; the time when the sun is above the earth: this is the common conventional explanation: and the period from the second(or true) dawn to sunset: this is the legal acceptation: and a civil day; the period of the revolution of the greatest firmament, to be one, exist for a day, spend, last a day. An accident or event.

References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3064
The Dictionary of the Holy Quran, 1st edition, Abdul Mannan Omar, p. 628
A Dictionary and Glossary of the Koran, John Penrice, p. 166

Occurrences of yawma-ithin, fayawma-ithin, & wayawma-ithin in the Koran: 70
Locations: 3.167, 4.42, 6.16, 7.8, 8.16, 11.66, 14.49, 16.87, 18.99, 18.100, 20.102, 20.108, 20.109, 22.56, 23.101, 24.25, 25.22, 25.24, 25.26, 27.89, 28.66, 30.4, 30.14, 30.43, 30.57, 37.33, 40.9, 42.47, 43.67, 45.27, 52.11, 55.39, 69.15, 69.16, 69.17, 69.18, 70.11, 74.9, 75.10, 75.12, 75.13, 75.22, 75.24, 75.30, 77.15, 77.19, 77.24, 77.28, 77.34, 77.37, 77.40, 77.45, 77.47, 77.49, 79.8, 80.37, 80.38, 80.40, 82.19, 83.10, 83.15, 88.2, 8.8, 89.22(2x), 89.25, 99.4, 99.6, 100.11, 102.8


Observe that in every single Koranic usage, this compound term refers to the same Resurrection event as described in the Book of Revelation.

It is interesting that Sura 75 is even titled The Resurrection

Observe that the Seventh trumpet is sounded signifying the Resurrection event

6.73
18.99
20.102
23.101
27.87
69.13
74.8
79.6 (Mentions the previous trumpet blasts, and then the Seventh in 79.7)

[Goat]

[*]a woman dressed in purple and scarlet, and decked with gold, precious stones and pearls who sits on a scarlet beast with 7 heads (representing 7 kings) and 10 horns (representing 10 kings)

-

Wa-itha alAAisharu AAuttilat

81.4 And when the ten and ten abandoned the woman.




Summary of 81.4:

Revelation describes Johns vision of the First Beast, rising from the sea, as having ten horns (deka keras) with ten diadems/crowns (deka diadema) on the hornsor ten horns and ten crowns

In tune with the previous ayahs, 81.4 continues on with the Biblical parallel material via the usage of wa-itha
81.4 tells us of alAAisharu, or Ten and ten; or ten and ten together; or ten at a time and ten at a time
alAAisharu is termed as an epithetwhich is used to describe the nature of a thing
The ten and ten is used as corroboration, i.e. to support with evidence in order to make more certain
Revelation also tells that a woman (gune) is riding this First Beast from the sea
Further, Revelation informs us that this woman is initially bedecked (periballo) with all manner of garments and ornaments (chrusoo)
Revelation tells us that this woman becomes eremoo, or desolate of her vast possessions, and gumnos, or naked (unclad)
81.4 tells us that uttilat also refers to a woman
Uttilat describes this woman as she had not upon her any womans ornaments; and wore not any ornature, or decoration: or her neck was destitute of necklaces or the like.
Further, the root atila informs us that this woman becomes denuded, unclad, or naked
Amazingly, it is beyond any reasonable doubt that the description in 81.4 is the very same one as described in the Book of Revelation, and represents the Woman (i.e. Babylon the Great, the City of man) as she is riding the First Beast (i.e. the devil), and has come to her own destruction

That is stretching it a heck of a lot. As a matter of fact, you are taking a couple of words, and then proclaiming things are copied. If you look at the words in context.. you know, actually looking at the sentence they are in, rather than just the word, it is obvious that it isn't from the revelation.

The use of a common word does not mean a thing. You have made absolutely no sense what so ever, and are making very verbose claims without substance.

[Apple Pie]

That is stretching it a heck of a lot. As a matter of fact, you are taking a couple of words, and then proclaiming things are copied. If you look at the words in context.. you know, actually looking at the sentence they are in, rather than just the word, it is obvious that it isn't from the revelation.

The use of a common word does not mean a thing. You have made absolutely no sense what so ever, and are making very verbose claims without substance.

Show us...

[TrueReligion]

That is stretching it a heck of a lot. As a matter of fact, you are taking a couple of words, and then proclaiming things are copied. If you look at the words in context.. you know, actually looking at the sentence they are in, rather than just the word, it is obvious that it isn't from the revelation.

The use of a common word does not mean a thing. You have made absolutely no sense what so ever, and are making very verbose claims without substance.

Show us...

Actual meaning is this, which you tempered as always, and nnever show anny reference.

(81:1) When the sun shall be folded up,1
*1 This is a matchless metaphor for causing the sun to lose its light. Takwir means to fold up; hence takwir al- amamah for folding up the turban on the head. Here, the light which radiates from the sun and spreads throughout the solar system has been likened to the turban and it has been said that on the Resurrection Day the turban will be folded up about the sun and its radiation will fade.

(81:2) when the stars shall scatter away,2
*2 That is, when the force which is keeping them in their orbits and positions is loosened and alI the stars and planets will scatter in the universe. The word inkidar also indicates that they will not only scatter away but will also grow dark.

(81:3) when the mountains shall be set in motion,3
*3 In other words, the earth also will lose its force of gravity because of which the mountains have weight and are firmly set in the earth. Thus, when there is no more gravity the mountains will be uprooted from their places and becoming weightless will start moving and flying as the clouds move in the atmosphere.

(81:4) when the ten-months pregnant camels shall be abandoned,4
*4 This was by far the best way of giving an idea of the severities and horrors of Resurrection to the Arabs. Before the buses and trucks of the present day there was nothing more precious for the Arabs than the she-camel just about to give birth to her young. In this state she was most sedulously looked after and cared for, so that she is not lost, stolen, or harmed in any way. The people's becoming heedless of such she-camels, in fact, meant that at that time they would be so stunned as to become unmindful of their most precious possessions.

(81:5) when the savage beasts shall be brought together,5
*5 When a general calamity befalls the world, all kinds of beasts and animals gather together in one place. then neither the snake bites, nor the tiger kills and devours.

(81:6) when the seas shall be set boiling,6
*6 The word sujjirat as used in the original in passive voice from tasjir in the past tense. Tasjir means to kindle fire in the oven. Apparently it seems strange that on the Resurrection Day fire would blaze up in the oceans. But if the truth about water is kept in view, nothing would seem strange. It is a miracle of God that He combined oxygen and hydrogen, one of which helps kindle the fire and the other gets kindled of itself and by the combination of both He created a substance like water which is used to put out fire. A simple manifestation of Allah's power is enough to change this composition of water so that the two gases are separated and begin to burn and help cause a blaze, which is their basic characteristic.

(81:7) when7 the souls shall be rejoined (with their bodies), 8
*7 From here begins mention of the second stage of Resurrection.

*8 That is, men will be resurrected precisely in the state as they lived in the world before death with body and soul together.

(81:8) and when the girl-child buried alive shall be asked: (81:9) for what offence was she killed?9
*9 The style of this verse reflects an intensity of rage and fury inconceivable in common life. The parents who buried their daughters alive, would be so contemptible in the-sight of Allah that they would not be asked: "Why did you kill the innocent infant?" But disregarding them the innocent girl will be asked: "For what crime were you slain?" And she will tell her story how cruelly she had been treated by her barbarous parents and buried alive. Besides, two vast themes have been compressed into this brief verse, which though not expressed in words, are reflected by its style and tenor. First that in it the Arabs have been made to realize what depths of moral depravity they have touched because of their ignorance in that they buried their own children alive; yet they insist that they would persist in the same ignorance and would not accept the reform that Muhammad (upon whom be Allah's peace) was trying to bring about in their corrupted society. Second, that an express argument has been given in it of the necessity and inevitability of the Hereafter. The case of the infant girl who was buried alive, should be decided and settled justly at some tune, and there should necessarily be a time when the cruel people who committed this heinous crime, should be called to account for it, for there was none in the world to hear the cries of complaint raised by the poor soul. This act was looked upon with approval by the depraved society; neither the parents felt any remorse for it, nor anybody in the family censured them, nor the society took any notice of it. Then, should this monstrosity remain wholly unpunished in the Kingdom of God?

This barbaric custom of burying the female infants alive had become widespread in ancient Arabia for different reasons. One reason was economic hardship because of which the people wanted to have fewer dependents so that they should not have to bear the burden of bringing up many children. Male offspring were brought up in the hope that they would later help in earning a living, but the female offspring were killed for the fear that they would have to be reared till they matured and then given away in marriage. Second, the widespread chaos because of which the male children were brought up in order to have more and more helpers and supporters; but daughters were killed because in tribal wars they had to be protected instead of being useful in any way for defence. Third, another aspect of the common chaos also was that when the hostile tribes raided each other and captured girls they would either keep them as slave-girls or sell them to others. For these reasons the practice that had become common in Arabia was that at childbirth a pit was kept dug out ready for use by the woman so that if a girl was born, she was immediately cast into it and buried alive. And if sometimes the mother was not inclined to act thus, or the people of the family disapproved of it, the father would rear her for some time half-heartedly, and then finding time would take her to the desert to be buried alive. This tyranny and hard-heartedness was once described by a person before the Holy Prophet (upon whom be peace) himself. According to a Hadith related in the first chapter of Sunan Darimi, a man came to the Holy Prophet and related this incident of his pre-lslamic days of ignorance: "I had a daughter who was much attached to me. When I called her, she would come running to me. One day I called her and took her out with me. On the way we came across a well. Holding her by the hand I pushed her into the well. Her last words that I heard were: Oh father, oh father!!" Hearing this the Holy Prophet (upon whom be peace) wept and tears started falling from his eyes One of those present on the occasion said: O man, you have grieved the Holy Prophet. The Holy Prophet said: Do not stop him, let him question about what he feels so strongly now. Then the Holy Prophet asked him to narrate his story once again. When he narrated it again the Holy Prophet wept so bitterly that his beard became we with tears. Then he said to the man: "Allah has forgiven that you did in the days of ignorance: now turn to Him in repentance.'

It is not correct to think that the people of Arabia had no feeling of the baseness of this hideous, inhuman act. Obviously, no society, however corrupted it may be, can be utterly devoid of the feeling that such tyrannical acts are evil. That is why the Holy Qur'an has not dwelt upon the vileness of this act, but has only referred to it in awe-inspiring words to the effect: "A time will come when the girl who was buried alive, will be asked for what crime she was slain?" The history of Arabia also shows that many people in the pre-Islamic days of ignorance had a feeling that the practice was vile and wicked. According to Tabarani, Sasa'ah bin Najiyah al-Mujashii, grandfather of the poet, Farazdaq, said to the Holy Prophet: "O Messenger of Allah, during the days of ignorance I have done some good works also among which one is that I saved 360 girls from being buried alive: I gave two camels each as ransom to save their lives. Shall I get any reward for this?" The Holy Prophet replied; "Yes, there is a reward for you, and it is this that Allah has blessed you with Islam."

As a matter of fact, a great blessing of the blessings of Islam is that it not only did put an end to this inhuman practice in Arabia but even wiped out the concept that the birth of a daughter was in any way a calamity, which should be endured unwillingly. On the contrary, Islam taught that bringing up daughters, giving them good education and enabling them to become good housewives, is an act of great merit and virtue. The way the Holy Prophet (upon whom be peace) changed the common concept of the people in respect of girls can be judged from his many sayings which have been reported in the Hadith. As for example, we reproduce some of these below:

"The person who is put to a test because of the birth of the daughters and then he treats them generously, they will become a means of rescue for him from Hell." (Bukhari, Muslim).

"The one who brought up two girls till they attained their maturity, will appear along with me on the Resurrection Day ... Saying this the Holy Prophet jointed and raised his fingers. (Muslim).

"The one who brought up three daughters, or sisters, taught then good manners and treated them with kindness until they became self-sufficient. AIlah will make Paradise obligatory for him. A man asked: what about two, O Messenger of Allah? The Holy Prophet replied: the same for two." Ibn Abbas, the reporter of the Hadith, says: "Had the people at that time asked in respect of one daughter, the Holy Prophet would have also given the same reply about her. " (Sharh as-Sunnh).

"The one who has a daughter born to him and he does not bury her alive, nor keeps her in disgrace, nor prefers his son to her, Allah will admit him to Paradise." (Abu Da'ud).

"The one who has three daughters born to him, and he is patient over them, and clothes them well according to his means, they will become a means of rescue for him from Hell. " (Bukhari, Al-Adab al-Mufrad, Ibn Majah).

"The Muslim who has two daughters and he looks after them well, they will lead him to Paradise." (Bukhari: Al-Adab al-Mufrad).

The Holy Prophet said to Suraqah bin Ju'sham: "Should I tell you what is the greatest charity (or said: one of the greatest charities)? He said: Kindly do tell, O Messenger of Allah. The Holy Prophet said: Your daughter who (after being divorced or widowed) returns to you and should have no other bread-winner." (Ibn Majah, Bukhari Al-Adab al-Mufrad).

This is the teaching which completely changed the viewpoint of the people about girls not only in Arabia but among all the nations of the world, which later become blessed with Islam.

(81:10) and when the scrolls of (men's) deeds shall be unfolded, (81:11) and when Heaven is laid bare;10
*10 That is, everything which is hidden from view now will become visible. Now one can only see empty space, or the clouds, hanging dust, the moon, the sun or stars, but at that time the Kingdom of God will appear in full view before the people, without any veil in between, in its true reality.

Now, where is the book of revelation here? I showed already that the book of revelation is rejected by christian scholars itself, and that book means nothing as asource of reference. Its fake, fabricated, so no use of bringing it here anymore.

[Apple Pie]

Actual meaning is this, which you tempered as always, and nnever show anny reference.


....Now, where is the book of revelation here? I showed already that the book of revelation is rejected by christian scholars itself, and that book means nothing as asource of reference. Its fake, fabricated, so no use of bringing it here anymore.

Your posts consist of unreferenced googled webpaste, brother, of which, you are unprepared to defend.

Sura 81 is 100% Biblical Book of Revelation material.

If you would like to discuss any portion of this chapter, from your book of faith, in detail, then proceed with something other than what you have googled from the web...



Summary:


81.1 When the sun will be folded up and so darkened. (Announces Jesus opening of the Sixth Seal)

81.2 And when the stars fall upon the Earth. (Jesus opening of the Sixth Seal)

81.3 And when the mountains were made to move. (Jesus opening of the Sixth Seal)

81.4 And when the ten and ten abandoned the woman. (The First Beast)

81.5 And when the beasts were gathered. (The Second Death)

81.6 And when the sea and river shall be filled with fire and dried up. (The Second Trumpet Blast)

81.7 And when the souls shall be united with those whom it has followed. (The Marriage of the Lamb)

81.8 And when she is questioned about the sound. (The Fifth Trumpet Blast)

81.9 On account of which tail she was killed. (The Sixth Trumpet Blast)

81.10 And when the books will be spread out. (The Book of Judgment)

81.11 And when the heaven shall be unveiled. (Jesus opening of the Sixth Seal)

81.12 And when the fire of Hell is set ablaze. (The Second Death)

81.13 And when Paradise is brought near. (The New Jerusalem descends)

81.14 I know, that such a one was, or is, going forth, a man that which she has presented.(Announces The Lamb coming forth)

81.15 So I swear on account of the concealed stars. (Swears by Jesus opening of the Seventh Seal)

81.16 The ships, the stars. (Jesus opening of the Seventh Seal)

81.17 And/by the night when it departed. (Swears by Jesus opening of the Seventh Seal)

81.18 And/by the dawn when it became extended. (Swears by Jesus opening of the Seventh Seal)

81.19 Certainly His Word is a Holy messenger. (Jesus, the Word of God)

81.20 Lord of power in the presence and possession of the throne, the established one.
(Jesus as God upon the Throne)

81.21 Obeyed one there, Amen. (Jesus as God upon the Throne)

81.22 And your companion is not possessed with a devil. (John, the Companion of Jesus Christ)

81.23 And certainly he saw him on account of the heavens, the perspicuous. (John sees the Mighty Angel)

81.24 And he is not against the Mystery on account of its tenaciousness. (The Mystery of God)

81.25 And he is not on account of the expelled serpents saying. (The Accuser is thrown down)

81.26 Then where you may take away? (Jesus is caught up to the Throne)

81.27 Indeed he is except a warning to the Jinn and of mankind. (A warning from John)

81.28 For whosoever desires from you that be righteous. (The Water of Life)

81.29 And you will not, except that he wills allah, the Lord of the jinn, and of mankind. (The Lord of the Abyss)

[TrueReligion]

Actual meaning is this, which you tempered as always, and nnever show anny reference.


....Now, where is the book of revelation here? I showed already that the book of revelation is rejected by christian scholars itself, and that book means nothing as asource of reference. Its fake, fabricated, so no use of bringing it here anymore.

Your posts consist of unreferenced googled webpaste, brother, of which, you are unprepared to defend.

Sura 81 is 100% Biblical Book of Revelation material.

If you would like to discuss any portion of this chapter, from your book of faith, in detail, then proceed with something other than what you have googled from the web...



Summary:


81.1 When the sun will be folded up and so darkened. (Announces Jesus opening of the Sixth Seal)

81.2 And when the stars fall upon the Earth. (Jesus opening of the Sixth Seal)

81.3 And when the mountains were made to move. (Jesus opening of the Sixth Seal)

81.4 And when the ten and ten abandoned the woman. (The First Beast)

81.5 And when the beasts were gathered. (The Second Death)

81.6 And when the sea and river shall be filled with fire and dried up. (The Second Trumpet Blast)

81.7 And when the souls shall be united with those whom it has followed. (The Marriage of the Lamb)

81.8 And when she is questioned about the sound. (The Fifth Trumpet Blast)

81.9 On account of which tail she was killed. (The Sixth Trumpet Blast)

81.10 And when the books will be spread out. (The Book of Judgment)

81.11 And when the heaven shall be unveiled. (Jesus opening of the Sixth Seal)

81.12 And when the fire of Hell is set ablaze. (The Second Death)

81.13 And when Paradise is brought near. (The New Jerusalem descends)

81.14 I know, that such a one was, or is, going forth, a man that which she has presented.(Announces The Lamb coming forth)

81.15 So I swear on account of the concealed stars. (Swears by Jesus opening of the Seventh Seal)

81.16 The ships, the stars. (Jesus opening of the Seventh Seal)

81.17 And/by the night when it departed. (Swears by Jesus opening of the Seventh Seal)

81.18 And/by the dawn when it became extended. (Swears by Jesus opening of the Seventh Seal)

81.19 Certainly His Word is a Holy messenger. (Jesus, the Word of God)

81.20 Lord of power in the presence and possession of the throne, the established one.
(Jesus as God upon the Throne)

81.21 Obeyed one there, Amen. (Jesus as God upon the Throne)

81.22 And your companion is not possessed with a devil. (John, the Companion of Jesus Christ)

81.23 And certainly he saw him on account of the heavens, the perspicuous. (John sees the Mighty Angel)

81.24 And he is not against the Mystery on account of its tenaciousness. (The Mystery of God)

81.25 And he is not on account of the expelled serpents saying. (The Accuser is thrown down)

81.26 Then where you may take away? (Jesus is caught up to the Throne)

81.27 Indeed he is except a warning to the Jinn and of mankind. (A warning from John)

81.28 For whosoever desires from you that be righteous. (The Water of Life)

81.29 And you will not, except that he wills allah, the Lord of the jinn, and of mankind. (The Lord of the Abyss)

No, I'am sorry, book of revelation is already described as fake, and not acknowledged by christians, and Ive shown it already,
But beside that, you have;nt showed any proof to authenticate the book of revelation.
Further you never answered and justify your claim that muslims are illeterate, and that when was the arabic translation of bible done.
Lastly, the translation you showed , is totaly out of subject of Quran, check any translation of any language of world, you will find same translation as its posted. But your translation, is without any authentication, and therefore is not valid at all.