Sura 86
الطارق “The Morning Star�
All,
Welcome to a systematic exegesis involving the correlation of the original Biblical scriptural intent, to that behind the material which comprises the Koran.
In this particular study, sura 86 will be unpacked and compared to its most likely sources – i.e. Johns’ Gospel & Johns’ Book of Revelation.
We will discover that in weaving this material together, the Koranic authors have tailor-made sura 86 to revolve completely around the Second Coming of the Biblical Jesus Christ. In fact, sura 86 is even named in honor of the Biblical Jesus Christ, as it plucks one of His attributes from the text – as do legions of other Koranic suras.
Among numerous other things, sura 86 undeniably confirms to us these key points:
• That Jesus was crucified until death upon the Cross
• That Jesus was singularly resurrected
• That Jesus will return on a cloud to judge the dead at His Second Coming & gather His Elect
The text of the Koran will follow the traditional classic Arabic, and the text of the Book of Revelation/Gospel of John will follow the classic Westcott-Hort Greek New Testament.
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. Or…86.7 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. (Satan’s 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)
Enjoy…
86...
Moderator: Moderators
86.1...
Post #2Jesus’ return
The Way
In the Gospel of John, Jesus proclaims the following regarding Himself…
λεγει αυτω ιησους εγω ειμι η οδος και η αληθεια και η ζωη ουδεις ε�χεται π�ος τον πατε�α ει μη δι εμου
lego autos Iesous ego eimi ho hodos hai ho alethia kai ho zoe oudeis erchomai pros ho pater ei me dia emou
John 14.6 Jesus said to him, I am the Way, and the Truth, and the Life. No one comes to the Father except through Me.
Jesus makes it plainly known, via the usage of the singular personal pronouns “autos�, “ego�, and “emou� that only He is:
• The Way
• The Truth
• The Life
Jesus also states that no one can come to the Father except through Him.
Observe the classic definition for the 'Way' (hodos)…
οδος = “hodos�
“hodos� definition:
Strong’s #G3598. Noun - nominative singular feminine. Way. An established ‘way’ or ‘course’ such as a road or channel of a river. A way for traveling or moving from one place to another, way, road, highway. The action of traveling, way, trip, journey. Course of behavior, way, way of life.
References:
Theological Dictionary of the New Testament (TDNT), Gerhard Kittel, Gerhard Friedrich, & Geoffrey W. Bromiley, volume five, pp. 42 – 96; 666
A Greek-English Lexicon of the New Testament and other early Christian Literature, 3rd edition (BDAG), Frederick William Danker, pp. 691 – 692
Thayer’s Greek-English Lexicon of the New Testament, Joseph H. Thayer, pp. 437 - 438
The Complete Wordstudy Dictionary of the New Testament, Warren Baker, Warren Baker, based on the lexicons of Edward Robinson & John Parkhurst, pp. 1026 - 1027
The New Strong’s expanded exhaustive concordance of the Bible (red-letter edition), James Strong, LL.D., S.T.D., p. 175
Since Jesus proclaims Himself in this manner, let’s see how this attribute manifests itself in the Book of Revelation…
Coming with the Clouds
The Book of Revelation describes to us the return of Jesus Christ, via the usage of Old Testament scripture…
ιδου ε�χεται μετα των νεφελων και οψεται αυτον πας οφθαλμος και οιτινες αυτον εξεκεντησαν και κοψονται επ αυτον πασαι αι φυλαι της γης ναι αμην
idou erchomai meta ho nephele kai optanomai autos pas ophthalmos kai hostis autos ekkenteo kai kopto epi autos pas ho phule ho ge nai amen
Rev 1.7 “Behold, He comes with the clouds," and "every eye will see Him, and the ones who pierced" Him, and all the tribes of the earth "will wail on account of Him." Yes, Amen. (Dan. 7.13; Zech. 12.10)
Observing the classic definition for “pierce�…
εξεκεντησαν = “ekkenteo�
“ekkenteo� definition:
Strong’s #G1574. Verb; Aorist, active, indicative, 3rd person. “To put out� (the eyes); “to pierce� with a lance or sword, and thus “to kill�. To sting, stab, prick, pierce. To dig out, to dig through, pierce. Used trans., meaning to pierce through, transfix. Also from #2759, goad, prick. Synonymous with #1330, to pierce through; #1338, to penetrate, pierce; #3572, to pierce through; #4044, to put on a spit, used metaphorically meaning to pierce.
References:
Theological Dictionary of the New Testament (TDNT), Gerhard Kittel, Gerhard Friedrich, & Geoffrey W. Bromiley, volume two, pp. 446 - 448
Thayer’s Greek-English Lexicon of the New Testament, Joseph H. Thayer, p. 195
The Complete Wordstudy Dictionary of the New Testament, Warren Baker, Warren Baker, based on the lexicons of Edward Robinson & John Parkhurst, p. 541
The New Strong’s expanded exhaustive concordance of the Bible (red-letter edition), James Strong, LL.D., S.T.D., p. 81
The same term “ekkenteo� is used only in one other Biblical location, in John chapter 19, in which is detailed the crucifixion and death of Jesus Christ upon the Cross.
Thus, these passages clearly mandate that the one coming is the resurrected Jesus Christ…
και ειδον και ιδου νεφελη λευκη και επι την νεφελην καθημενον ομοιον υιον ανθ�ωπου εχων επι της κεφαλης αυτου στεφανον χ�υσουν και εν τη χει�ι αυτου δ�επανον οξυ
kai eido kai idou nephele leukos kai epi ho nephele kathemai homoios huios anthopos echo epi ho kephale autos stephanos chruseos kai en ho cheir autos drepanon oxus
Rev 14.14 And I saw; and behold, a white cloud and on the cloud sitting like the Son of Man, having on His head a golden crown, and in His hand a sharp sickle.
και ειδον θ�ονον μεγαν λευκον και τον καθημενον επ αυτου ου απο του π�οσωπου εφυγεν η γη και ο ου�ανος και τοπος ουχ ευ�εθη αυτοις
kai eido thronos megas leukos kai ho kathemai epi autos hos apo tou prosopon pheugo ho ge kai ho ouranos kai topos ou heurisko autos
20.11 And I saw a Great White Throne, and the One sitting on it, from whose face the earth and the heaven fled; and a place was not found for them.
Observe that John describes seeing the return of Jesus Christ, on a cloud, three times.
The third time, we are told that the cloud(s) that Jesus returns on is actually the singular Throne of God. This verse, and subsequent passages, tell us that the present heaven and the earth are no more, and that they are replaced with three new things:
• A New Heaven
• A New Earth
• And the Holy City, the New Jerusalem
Jesus returns with the New Jerusalem.
The Morning Star
Jesus declares to us twice, in the Book of Revelation, that He is the Morning Star…
και δωσω αυτω τον αστε�α τον π�ωινον
kai didomi autos ho aster ho proinos
Rev 2.28 And I will give to him the Morning Star.
εγω ιησους επεμψα τον αγγελον μου μα�τυ�ησαι υμιν ταυτα επι ταις εκκλησιαις εγω ειμι η �ιζα και το γενος δαυιδ ο αστη� ο λαμπ�ος ο π�ωινος
ego Iesous pempo ho aggelos mou martureo humin tauta epi ho ekklesia ego eimi ho rhiza kai ho genos dabid ho aster ho lampros ho proinos
Rev 22.16 I, Jesus, sent My angel to testify these things to you over the assemblies. I am the Root and Offspring of David, the Bright Morning Star.
The White Pebble
Jesus declares to us, that He gives to the one overcoming, a white pebble with a new name written on it…
ο εχων ους ακουσατω τι το πνευμα λεγει ταις εκκλησιαις τω νικωντι δωσω αυτω του μαννα του κεκ�υμμενου και δωσω αυτω ψηφον λευκην και επι την ψηφον ονομα καινον γεγ�αμμενον ο ουδεις οιδεν ει μη ο λαμβανων
ho echo ous akouo tis ho pneuma lego ho ekklesia ho nikao didomi autos ho manna ho krupto kai didomi autos psephos leukos kai epi ho psephos onoma kainos grapho o oudeis eido ei me ho lambano
Rev 2.17 The one having an ear, hear what the Spirit says to the churches. To the one overcoming, I will give the hidden manna. And I will give to him a white pebble, and on the pebble a new name written, which no one knows except the one receiving it.
Like a thief in the Night
Jesus also declares to us that He will come upon mankind suddenly, like a thief…
μνημονευε ουν πως ειληφας και ηκουσας και τη�ει και μετανοησον εαν ουν μη γ�ηγο�ησης ηξω ως κλεπτης και ου μη γνως ποιαν ω�αν ηξω επι σε
mnemoneuo oun pos lambano kai akouo kai tereo kai metanoeo ean oun me gregoreuo heko hos kleptes kai ou me ginosko poios hora heko epi se
Rev 3.3 Then remember how you received and heard, and keep, and repent. If, then, you do not watch, I come upon you like a thief and you will not at all know what hour I come upon you.
ιδου ε�χομαι ως κλεπτης μακα�ιος ο γ�ηγο�ων και τη�ων τα ιματια αυτου ινα μη γυμνος πε�ιπατη και βλεπωσιν την ασχημοσυνην αυτου
idou erchomai hos kleptes makarios ho gregoreuo hai tereo ho himation autos hina me gumnos peripateo kai blepo ho aschemosune autos
Rev 16.15 Behold, I am coming as a thief. Blessed is the one watching and keeping his garments, that he does not walk naked, and they may see his shame.
Knocking at the Door
Jesus also states that He is the one knocking at the door…
ιδου εστηκα επι την θυ�αν και κ�ουω εαν τις ακουση της φωνης μου και ανοιξη την θυ�αν εισελευσομαι π�ος αυτον και δειπνησω μετ αυτου και αυτος μετ εμου
idou histemi epi ho thura kai krouo ean tis akouo ho phone mou kai anoigo ho thura eiserchomai pros autos kai deipneo meta autos kai autos meta emou
Rev 3.20 Behold, I stand at the door and knock: If anyone hears My voice and opens the door, I will enter to him, and I will dine with him, and he with Me.
Thus…
We have John’s witness of seeing Jesus return on a cloud.
We have Jesus, Himself, declaring that He is:
• The Way
• The Morning Star
• The one knocking at the door
• The one coming as a thief in the night
• The giver of pebbles
Compare to 86.1…
والسماء والطارق
Waalssama-i waalttariqi
86.1 And/by the clouds, and/by the Morning Star.
Sura 86 initiates by telling us of two very important things. The two things that are mentioned are each worthy to be sworn by, as determined by the following prefixes…
و = “wa�
“wa� definition:
An inseparable prefixed conjunction; and; also; but; whilst, at; together; with; together with. Connects words and clauses as a simple coordinative “and�. It is used as a conjunction, unrestricted conjunction, and is expressive of concomitance, particle used for swearing (by God).
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3049
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 290
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 599
A Dictionary and Glossary of the Koran, John Penrice, p. 156
Arabic English Dictionary, J.G. Hava, p. 845 - 846
And…
ال = “al�
“al� definition:
The definite article. In Arabic it is used to give the meaning of Most, All, Complete, Maximum, Whole, The, and to denote comprehensiveness, that is to say all aspects or categories of a subject, or to denote perfection and includes all degrees and grades.
Anything which has a quality requiring it to be regarded as sacred, or inviolable; which has some right pertaining to it.
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.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 74 - 75
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 25
A Dictionary and Glossary of the Koran, John Penrice, p. 7
Thus, “wa� + “al� = “waal� = and/by the
Observe the classic definition for the first noun that is sworn by…
سماء = “sama-i�
“sama-i� definition:
Noun. Used as singular and plural. Common gender. The higher, or upper, or highest, or uppermost part of anything. The sky or heaven; the canopy of the earth. Any canopy, or covering over-head, of a person. The ceiling, or roof of a house or chamber or tent, and of anything. The clouds; or a cloud; rain; bounty; herbage. The form, or figure, seen from a distance, such as is high, or elevated, of anything; and the aspect thereof.
والسماء = “wa� + “al� + “sama-i� = “waalssama-i� = and/by the clouds
It comes from the root “sama� (siin-miim-waw), which means he, a man, or it, a thing, was, or became high, lofty, raised, upraised, uplifted, up reared, exalted, or elevated; it rose, or rose high; to be high, raised, name, attribute.
References:
An Arabic-English Lexicon, E.W. Lane, volume four, pp. 1433 - 1435
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 272 – 273
A Dictionary and Glossary of the Koran, John Penrice, p. 72
Concordance of the Koran, Gustav Flugel, pp. 96 - 97
Occurrences of “waalssama-i�, “waalssamaa� in the Koran: 9
Locations: 2.22, 40.64, 51.7, 51.47, 55.7, 85.1, 86.1, 86.11, 91.5
Observe how each term, outside of sura 86, is used…
A structure in the heavens
الذي جعل لكم الأرض �رشا والسماء بناء وأنزل من السماء ماء
�أخرج به من الثمرت رزقا لكم �لا تجعلوا لله أندادا وأنتم تعلمون
Allathee jaAAala lakumu al-arda firashan waalssamaa binaan waanzala mina alssama-i maan faakhraja bihi mina alththamarati rizqan lakum fala tajAAaloo lillahi andadan waantum taAAlamoona
2.22 Whom he made for you the earth that is spread out, and the clouds’ walled structure, and sent down from the clouds water, so He brought up on account of him from the fruits, provision for you, so you do not create to “allah� idols and you with certainty shall come to know.
الله الذي جعل لكم الأرض قرارا والسماء بناء وصوركم Ù�Ø£Øسن
صوركم ورزقكم من الطيبت ذلكم الله ربكم �تبارك الله رب
العلمين
Allahu allathee jaAAala lakumu al-arda qararan waalssamaa binaan wasawwarakum faahsana suwarakum warazaqakum mina alttayyibati thalikumu Allahu rabbukum fatabaraka Allahu rabbu alAAalameena
40.64 “allah� whom he made for you, the earth stability, and the clouds’ walled structure, and he formed you, so he did good your forms, and he provided you from the lawful ones, that “allah�, your Lord, so be exalted “allah� Lord of the Jinn and humans.
والسماء ذات الØبك
Waalssama-i thati alhubuki
51.7 And/by the clouds, Lord of the seven stars.
والسماء بنينها بأييد وإنا لموسعون
Waalssamaa banaynaha bi-aydin wa-inna lamoosiAAoona
51.47 And/by the clouds we built her on account of authority and certainly maker of the vast extent.
والسماء ر�عها ووضع الميزان
Waalssamaa rafaAAaha wawadaAAa almeezana
55.7 And/by the clouds He raised her, and set up the balance.
والسماء ذات البروج
Waalssama-i thati alburooji
85.1 And/by the clouds, Lord of the Twelve Gates of Heaven.
والسماء وما بنيها
Waalssama-i wama banaha
91.5 And/by the clouds and her wall.
As can be seen, nearly every Koranic occurrence of the term “waalssama-i�/“waalssamaa� is in reference to a heavenly structure via the terms “binaan� (walled structure); “banaha� (her wall); “banaynaha� (we built her); “alburooji� (the twelve gates of heaven).
Thus, we should expect that the two times that the term is used in sura 86 would also impart the same meaning…i.e. a structure coming from heaven...i.e. the New Jerusalem.
Further, it is undeniable that some of these ayahs are already speaking towards the Biblical Jesus Christ as revealed in Revelation. “Lord of the Seven Stars�, “Lord of the Twelve Gates of Heaven�, and “He raised her and set up the balance� all apply to Jesus Christ.
Let’s now review the classic definition for the second noun that is sworn by…
طارق = “tariqi�
“tariqi� definition:
Masculine, singular, genitive noun. One who comes or appears by night; Morning Star that comes at the end of the night; Night-visitant; coming, or a comer, anything coming, by night: one who comes by night being thus called because of his (generally) needing to knock at the door. A diviner: and particularly, by means of pebbles; a practicer of pessomancy.
الطارق per 86.1 & 86.2…the star that appears in the night: or the morning-star; because it comes (or appears) in (the end of ) the night.
والطارق = “wa� + “al� + “tariqi = “waalttariqi� = and/by the Morning Star
It comes from the root “taraqa� (tay-ra-qaf), which means the beating (a thing), or striking it, in any manner, and with anything: this being the primary meaning. The coming by night: because he who comes by night generally needs to knock at the door; to come by night; beat something, knock. The being quick of pace; or quickness of going along. The practicing of pessomancy; which is performed by women, or by a diviner; a certain mode of divination; i.e. a man’s making lines, or marks, upon the ground, with two fingers, and then with one finger.
References:
An Arabic-English Lexicon, E.W. Lane, volume five, pp. 1846 - 1851
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 338
A Dictionary and Glossary of the Koran, John Penrice, p. 90
Concordance of the Koran, Gustav Flugel, p.115
Occurrences of “waalttariqi� in the Koran: 1
Location: 86.1
Occurrences of the root “taraqa�, and its 9 derivations, in the Koran: 11
Locations: 4.168, 4.169, 20.63, 20.77, 20.104, 23.17, 46.30, 72.11, 72.16, 86.1, 86.2
A review of the Koranic contextual usages of the root derivatives, outside of sura 86…
The Way
4.168…“tareeqan� طريقا
4.169…“tareeqa� طريق
إن الذين ك�روا وظلموا لم يكن الله ليغ�ر لهم ولا
ليهديهم طريقا
Inna allatheena kafaroo wathalamoo lam yakuni Allahu liyaghfira lahum wala liyahdiyahum tareeqan
4.168 Certainly they whom disbelieved and they did wrong, “allah� was not to protect them, and nor I guide them (the) way.
إلا طريق جهنم خلدين �يها أبدا وكان ذلك على
الله يسيرا
Illa tareeqa jahannama khalideena feeha abadan wakana thalika AAala Allahi yaseeran
4.169 Except Hell's way, those who abide in her forever, and on “allah� was easy to bear.
4.170 O! You the people, certainly the messenger he came to you on account of The Truth from your Lord, so they are in safety, (it is) certainly agreeable to you, and if you are unthankful to me, so certainly to “allah� that which (is) in the heavens, and the earth, and he was “allah� who knows, wise.
4.171 You The Book's family, certainly do not go beyond the limits in your faith, and they do not say on “allah� except The Truth (is) only the Messiah Jesus, Mary's son, “allah’s� messenger, and his Word, cast forth to her, Mary, and Spirit from him; so believe on account of “allah�, and His messengers, and certainly they say: "Three." Refrain (it is) certainly agreeable to you, only “allah� one god glory be to him, that He has certainly been his Son, truly his what is in the heavens and in the earth and He sufficed on account of “allah�, a witness.
The first two root derivatives are in the context of Jesus Christ, and appear to be emanating from John the Baptist. Observe that the ‘Way’ has the ability to cast unbelievers in Hell.
These ayahs overwhelmingly demonstrate that not only is the ‘Way’ an attribute of Jesus, but a whole slew of others are as well, such as these:
• The Truth
• The Messiah
• Mary’s Son
• “allah’s� Messenger
• The Word
• The Spirit
• The Son
• The Witness
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20.63…“bitareeqatikumu� بطريقتكم
قالوا إن هذن لسØرن يريدان أن يخرجاكم من أرضكم بسØرهما
ويذهبا بطريقتكم المثلى
Qaloo in hathani lasahirani yureedani an yukhrijakum min ardikum bisihrihima wayathhaba bitareeqatikumu almuthla
20.63 They said: "Indeed that those two magicians, they two intend that they bring you from your land on account of their magic, and they go on account of your way, the superior.
This passage was taken from the Exodus account of the staff of Aaron and Moses which is placed before Pharaoh and it becomes a serpent.
Here we are told that the ‘Way’ of Moses is superior.
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20.77…“tareeqan� طريقا
ولقد أوØينا إلى موسى أن أسر بعبادي Ù�اضرب لهم طريقا Ù�ÙŠ
البØر يبسا لا تخÙ� دركا ولا تخشى
Walaqad awhayna ila moosa an asri biAAibadee faidrib lahum tareeqan fee albahri yabasan la takhafu darakan wala takhsha
20.77 And certainly we had inspired to Moses that (to) walk with my worshippers, so march them on the way in the dry sea, do not fear being over taken, and nor you fear.
Here is yet another Exodus scripture that demonstrates Moses leading the ‘Way’ to salvation for his followers.
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20.104…“ tareeqatan� طريقة
Ù†ØÙ† أعلم بما يقولون إذ يقول أمثلهم طريقة إن لبثتم إلا يوما
Nahnu aAAlamu bima yaqooloona ith yaqoolu amthaluhum tareeqatan in labithtum illa yawman
20.104 We are most wise with what they say, when he says their example way indeed “you stayed except a day."
20.105 And they demand you concerning the mountains, so say: "Rabbi will scatter her; the act of scattering."
20.106 "So He leaves her desolate, (a) level plain."
20.107 "You do not see in her deviation and nor unevenness."
20.108 Then on that day they follow The Preacher, no evilness of natural disposition certainly His, and the voices and sounds humbled to The Merciful, so you do not hear except (a) faint murmur.
The context of these ayahs exemplifies that the ‘Way’ is also referred to as ‘Rabbi’, ‘The Preacher’, and ‘The Merciful’….all in the context of Revelation eschatology, and all referring to Jesus Christ.
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23.17…“ tara-iqa� طرائق
ولقد خلقنا �وقكم سبع طرائق وما كنا عن
الخلق غ�لين
Walaqad khalaqna fawqakum sabAAa tara-iqa wama kunna AAani alkhalqi ghafileena
23.17 And certainly we created above you, seven ways, and that we were from the creation unmindful ones.
This ayah seems to impart to us ways that depart from the correct way, as used in the context of being “unmindful�…i.e. not taking heed to the one true ‘Way’…
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46.30…“tareeqin� طريق
قالوا يقومنا إنا سمعنا كتبا أنزل من بعد موسى مصدقا لما بين
يديه يهدي إلى الØÙ‚ وإلى طريق مستقيم
Qaloo ya qawmana inna samiAAna kitaban onzila min baAAdi moosa musaddiqan lima bayna yadayhi yahdee ila alhaqqi wa-ila tareeqin mustaqeemin
46.30 They said: "You our nation certainly we heard (a) Book sent down from after Moses, fulfilling The Truth altogether manifest before him; I guide to The Truth and to (the) exact right Way."
46.31 "You our nation accept “allah’s� Preacherand believe on account of Him; (He) will protect you from your sins and protects you from a painful punishment."
46.32 "And whosoever does not accept “allah's� Preacher, so is not on account of frustrators in the earth, and is certainly not His from His inferior defenders, those are in clear confusion."
46.30 – 32 emanates from John the Baptist’ Gospel proclamation that he guides to ‘The Truth’ & ‘The Way’…i.e. Jesus Christ.
In addition to Jesus being referred to as the ‘Way’, we are also informed that Jesus is also referred to as ‘Preacher’, of which He has the power to protect people from their sins and from punishment.
Further, we are told that anyone who does not accept the ‘Preacher’ (i.e. Jesus Christ), in this manner, is clearly confused!
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72.11…“tara-iqa� طرائق
72.16…“alttareeqati� الطريقة
وأنا منا الصلØون ومنا دون ذلك كنا طرائق قددا
Waanna minna alssalihoona waminna doona thalika kunna tara-iqa qidadan
72.11 "'And certainly from us (are) the good and righteous ones, and from us (are) vile to these, we were followers of different ways.'"
وألو استقموا على الطريقة لأسقينهم ماء غدقا
Waallawi istaqamoo AAala alttareeqati laasqaynahum maan ghadaqan
72.16 "'And that if they kept true in The Way, certainly we provided them abundant water to drink.'"
72.17 "In order to try them in Him, and whosoever they turn away from His Lord's Reminder, He causes him to go (to an) overwhelmingly stern torment.'"
Sura 72 is narrated from the vantage point of the Jinn…i.e. the fallen angels as detailed in the Book of Revelation. Here, we are told that that the vile angels did not follow the same Way as the righteous angels – clearly indicating that some of the angels followed the path of Satan – same as declared in Revelation.
We are also informed that the true ones that follow in ‘The Way’ will be provided with abundant water, no doubt a clear reference to the Throne of God & the Lamb as told to us in Revelation.
The added context of 72.17 has ‘The Way’ also being referred to as ‘His Lord’s Reminder’ who (just as already seen in numerous other passages) has the power to cast unbelievers into torment.
Summary of 86.1:
• Jesus proclaims Himself as (hodos) ‘The Way’ to Truth, to Life, and to the Father, in the Gospel of John (John 14.6)
• Jesus makes it plainly known, via the usage of the singular personal pronouns “autos�, “ego�, and “emou� that only He is ‘The Way’
• In Revelation, John describes seeing the return of Jesus Christ, on a cloud, three times (Rev 1.7; 14.14; 20.11)
• The third time, we are told that the cloud(s) that Jesus returns on is actually the singular Throne of God. This verse, and subsequent passages, tell us that the present heaven and the earth are no more, and that they are replaced with three new things:
• A New Heaven
• A New Earth
• And the Holy City, the New Jerusalem
• Jesus is returning with the New Jerusalem
• These Book of Revelation passages also tell us that the return of Jesus is in His resurrected form…i.e. He was pierced and killed (ekkenteo) and yet lives
• The same term “ekkenteo� is used in only one other Biblical location, in John chapter 19, in which is detailed the crucifixion and death of Jesus Christ upon the Cross, further confirming His death and resurrection
• In John’s Gospel & in John’s Revelation, Jesus, Himself, declares that He is:
• The Way (John 14.6)
• The Morning Star (Rev 2.28; 22.16)
• The one knocking at the door (Rev 3.20)
• The one coming as a thief in the night (Rev 3.3; 16:15)
• The giver of pebbles (Rev 2.17)
• 86.1 initiates by prefixing “waal� to two nouns
• “Waal� is composed of the particle “wa� – which is often used for swearing (by God); and by the definite article “al�
• The definite article “al� carries with it the meaning of having a quality requiring it to be regarded as sacred
• “Al� 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
• Further, “al� is used to denote comprehensiveness, that is to say all aspects or categories of a subject, or to denote perfection and includes all degrees and grades
• The first noun that is sworn by is “sama-i�
• “Sama-i� can be either singular or plural, and carries with it the definition of cloud, or clouds
• The classic definition also informs us that “sama-i� means “the form, or figure, seen from a distance, such as is high, or elevated, of anything; and the aspect thereof�
• The root “sama� gives us further insight as to what this elevated form or figure is by the classic definition “he, a man, or it, a thing, was, or became high, lofty, raised, upraised, uplifted, up reared, exalted, or elevated�
• The root could also pertain to the raising-up of Jesus upon the Cross
• The form seen in the clouds is that of a man
• This is the ‘Son of man’ as described in Revelation
• In addition, surveying all seven Koranic occurrences of “waalssama-i�/“waalssamaa�, outside of sura 86 (2.22, 40.64, 51.7, 51.47, 55.7, 85.1, 91.5), demonstrates that in nearly every occurrence, it is in reference to a heavenly structure via the terms “binaan� (walled structure); “banaha� (her wall); “banaynaha� (we built her); “alburooji� (the twelve gates of heaven)
• Thus, just as described in Revelation, the two times that the term is used in sura 86 also imparts the same meaning…i.e. a structure coming from heaven...i.e. the New Jerusalem.
• Further, these seven ayahs outside of sura 86 undeniably speak towards the Biblical Jesus Christ as revealed in Revelation. “Lord of the Seven Stars�, “Lord of the Twelve Gates of Heaven�, and “He raised her and set up the balance�all apply to Jesus Christ.
• So, the first noun sworn by (waalssama-i), refers to the coming of Jesus Christ with the New Jerusalem
• The second noun that is sworn by is “tariqi�
• Per the classic definition, we understand that “tariqi� can apply to all of the following:
• It describes something that is masculine singular
• It is in the genitive case; i.e. it indicates a relationship, primarily one of possession, between itself and another (noun) thus, “tariqi� is in possession of the previous noun, “sama-i�
• It means Morning Star
• It means one who comes at night
• It means one who knocks
• It means a diviner; particularly of pebbles
• Thus, the term “tariqi� is tailor-made to fit the Biblical Jesus Christ
• Concording the Koranic root derivatives of “taraqa�, shown in context, overwhelmingly demonstrates that the word indicates ‘The Way’ (4.168, 4.169, 20.63, 20.77, 20.104, 23.17, 46.30, 72.11, 72.16)
• Further, context of these derivatives shows that ‘The Way’ is used specifically with Jesus Christ – in which His name is either directly called-out as in 4.171; or one of His attributes is called-out
• We are informed of numerous other attributes of the Biblical Jesus Christ from the context of these derivatives, such as:
• The Truth
• The Messiah
• The Messenger
• The Word
• The Spirit
• The Son
• The Witness
• The Preacher
• The Reminder
• The Merciful
• Rabbi
• Further, these Koranic attributes impute deity into Jesus
• Thus, when we see the authors of the Koran referring to the Biblical Jesus Christ in the manner of ‘The Way’ and ‘The Morning Star’, this really should not come as any great surprise, as this is simply the manner in which they referred to Him…i.e. by His attributes
• In fact, Jesus is overwhelmingly referred to in the Koran by His attributes, over that of His name
• It is quite clear that the authors of sura 86 understood that “alttariqi� is an attribute applied to the Biblical Jesus Christ
• Sura 86 was named in honor of Jesus Christ
• Sura 86, along with legions of other Koranic suras, are entitled in honor of various attributes of the Biblical Jesus Christ
• Thus, 86.1 has firmly established that the subsequent ayahs will revolve around the Biblical Jesus Christ
The Way
In the Gospel of John, Jesus proclaims the following regarding Himself…
λεγει αυτω ιησους εγω ειμι η οδος και η αληθεια και η ζωη ουδεις ε�χεται π�ος τον πατε�α ει μη δι εμου
lego autos Iesous ego eimi ho hodos hai ho alethia kai ho zoe oudeis erchomai pros ho pater ei me dia emou
John 14.6 Jesus said to him, I am the Way, and the Truth, and the Life. No one comes to the Father except through Me.
Jesus makes it plainly known, via the usage of the singular personal pronouns “autos�, “ego�, and “emou� that only He is:
• The Way
• The Truth
• The Life
Jesus also states that no one can come to the Father except through Him.
Observe the classic definition for the 'Way' (hodos)…
οδος = “hodos�
“hodos� definition:
Strong’s #G3598. Noun - nominative singular feminine. Way. An established ‘way’ or ‘course’ such as a road or channel of a river. A way for traveling or moving from one place to another, way, road, highway. The action of traveling, way, trip, journey. Course of behavior, way, way of life.
References:
Theological Dictionary of the New Testament (TDNT), Gerhard Kittel, Gerhard Friedrich, & Geoffrey W. Bromiley, volume five, pp. 42 – 96; 666
A Greek-English Lexicon of the New Testament and other early Christian Literature, 3rd edition (BDAG), Frederick William Danker, pp. 691 – 692
Thayer’s Greek-English Lexicon of the New Testament, Joseph H. Thayer, pp. 437 - 438
The Complete Wordstudy Dictionary of the New Testament, Warren Baker, Warren Baker, based on the lexicons of Edward Robinson & John Parkhurst, pp. 1026 - 1027
The New Strong’s expanded exhaustive concordance of the Bible (red-letter edition), James Strong, LL.D., S.T.D., p. 175
Since Jesus proclaims Himself in this manner, let’s see how this attribute manifests itself in the Book of Revelation…
Coming with the Clouds
The Book of Revelation describes to us the return of Jesus Christ, via the usage of Old Testament scripture…
ιδου ε�χεται μετα των νεφελων και οψεται αυτον πας οφθαλμος και οιτινες αυτον εξεκεντησαν και κοψονται επ αυτον πασαι αι φυλαι της γης ναι αμην
idou erchomai meta ho nephele kai optanomai autos pas ophthalmos kai hostis autos ekkenteo kai kopto epi autos pas ho phule ho ge nai amen
Rev 1.7 “Behold, He comes with the clouds," and "every eye will see Him, and the ones who pierced" Him, and all the tribes of the earth "will wail on account of Him." Yes, Amen. (Dan. 7.13; Zech. 12.10)
Observing the classic definition for “pierce�…
εξεκεντησαν = “ekkenteo�
“ekkenteo� definition:
Strong’s #G1574. Verb; Aorist, active, indicative, 3rd person. “To put out� (the eyes); “to pierce� with a lance or sword, and thus “to kill�. To sting, stab, prick, pierce. To dig out, to dig through, pierce. Used trans., meaning to pierce through, transfix. Also from #2759, goad, prick. Synonymous with #1330, to pierce through; #1338, to penetrate, pierce; #3572, to pierce through; #4044, to put on a spit, used metaphorically meaning to pierce.
References:
Theological Dictionary of the New Testament (TDNT), Gerhard Kittel, Gerhard Friedrich, & Geoffrey W. Bromiley, volume two, pp. 446 - 448
Thayer’s Greek-English Lexicon of the New Testament, Joseph H. Thayer, p. 195
The Complete Wordstudy Dictionary of the New Testament, Warren Baker, Warren Baker, based on the lexicons of Edward Robinson & John Parkhurst, p. 541
The New Strong’s expanded exhaustive concordance of the Bible (red-letter edition), James Strong, LL.D., S.T.D., p. 81
The same term “ekkenteo� is used only in one other Biblical location, in John chapter 19, in which is detailed the crucifixion and death of Jesus Christ upon the Cross.
Thus, these passages clearly mandate that the one coming is the resurrected Jesus Christ…
και ειδον και ιδου νεφελη λευκη και επι την νεφελην καθημενον ομοιον υιον ανθ�ωπου εχων επι της κεφαλης αυτου στεφανον χ�υσουν και εν τη χει�ι αυτου δ�επανον οξυ
kai eido kai idou nephele leukos kai epi ho nephele kathemai homoios huios anthopos echo epi ho kephale autos stephanos chruseos kai en ho cheir autos drepanon oxus
Rev 14.14 And I saw; and behold, a white cloud and on the cloud sitting like the Son of Man, having on His head a golden crown, and in His hand a sharp sickle.
και ειδον θ�ονον μεγαν λευκον και τον καθημενον επ αυτου ου απο του π�οσωπου εφυγεν η γη και ο ου�ανος και τοπος ουχ ευ�εθη αυτοις
kai eido thronos megas leukos kai ho kathemai epi autos hos apo tou prosopon pheugo ho ge kai ho ouranos kai topos ou heurisko autos
20.11 And I saw a Great White Throne, and the One sitting on it, from whose face the earth and the heaven fled; and a place was not found for them.
Observe that John describes seeing the return of Jesus Christ, on a cloud, three times.
The third time, we are told that the cloud(s) that Jesus returns on is actually the singular Throne of God. This verse, and subsequent passages, tell us that the present heaven and the earth are no more, and that they are replaced with three new things:
• A New Heaven
• A New Earth
• And the Holy City, the New Jerusalem
Jesus returns with the New Jerusalem.
The Morning Star
Jesus declares to us twice, in the Book of Revelation, that He is the Morning Star…
και δωσω αυτω τον αστε�α τον π�ωινον
kai didomi autos ho aster ho proinos
Rev 2.28 And I will give to him the Morning Star.
εγω ιησους επεμψα τον αγγελον μου μα�τυ�ησαι υμιν ταυτα επι ταις εκκλησιαις εγω ειμι η �ιζα και το γενος δαυιδ ο αστη� ο λαμπ�ος ο π�ωινος
ego Iesous pempo ho aggelos mou martureo humin tauta epi ho ekklesia ego eimi ho rhiza kai ho genos dabid ho aster ho lampros ho proinos
Rev 22.16 I, Jesus, sent My angel to testify these things to you over the assemblies. I am the Root and Offspring of David, the Bright Morning Star.
The White Pebble
Jesus declares to us, that He gives to the one overcoming, a white pebble with a new name written on it…
ο εχων ους ακουσατω τι το πνευμα λεγει ταις εκκλησιαις τω νικωντι δωσω αυτω του μαννα του κεκ�υμμενου και δωσω αυτω ψηφον λευκην και επι την ψηφον ονομα καινον γεγ�αμμενον ο ουδεις οιδεν ει μη ο λαμβανων
ho echo ous akouo tis ho pneuma lego ho ekklesia ho nikao didomi autos ho manna ho krupto kai didomi autos psephos leukos kai epi ho psephos onoma kainos grapho o oudeis eido ei me ho lambano
Rev 2.17 The one having an ear, hear what the Spirit says to the churches. To the one overcoming, I will give the hidden manna. And I will give to him a white pebble, and on the pebble a new name written, which no one knows except the one receiving it.
Like a thief in the Night
Jesus also declares to us that He will come upon mankind suddenly, like a thief…
μνημονευε ουν πως ειληφας και ηκουσας και τη�ει και μετανοησον εαν ουν μη γ�ηγο�ησης ηξω ως κλεπτης και ου μη γνως ποιαν ω�αν ηξω επι σε
mnemoneuo oun pos lambano kai akouo kai tereo kai metanoeo ean oun me gregoreuo heko hos kleptes kai ou me ginosko poios hora heko epi se
Rev 3.3 Then remember how you received and heard, and keep, and repent. If, then, you do not watch, I come upon you like a thief and you will not at all know what hour I come upon you.
ιδου ε�χομαι ως κλεπτης μακα�ιος ο γ�ηγο�ων και τη�ων τα ιματια αυτου ινα μη γυμνος πε�ιπατη και βλεπωσιν την ασχημοσυνην αυτου
idou erchomai hos kleptes makarios ho gregoreuo hai tereo ho himation autos hina me gumnos peripateo kai blepo ho aschemosune autos
Rev 16.15 Behold, I am coming as a thief. Blessed is the one watching and keeping his garments, that he does not walk naked, and they may see his shame.
Knocking at the Door
Jesus also states that He is the one knocking at the door…
ιδου εστηκα επι την θυ�αν και κ�ουω εαν τις ακουση της φωνης μου και ανοιξη την θυ�αν εισελευσομαι π�ος αυτον και δειπνησω μετ αυτου και αυτος μετ εμου
idou histemi epi ho thura kai krouo ean tis akouo ho phone mou kai anoigo ho thura eiserchomai pros autos kai deipneo meta autos kai autos meta emou
Rev 3.20 Behold, I stand at the door and knock: If anyone hears My voice and opens the door, I will enter to him, and I will dine with him, and he with Me.
Thus…
We have John’s witness of seeing Jesus return on a cloud.
We have Jesus, Himself, declaring that He is:
• The Way
• The Morning Star
• The one knocking at the door
• The one coming as a thief in the night
• The giver of pebbles
Compare to 86.1…
والسماء والطارق
Waalssama-i waalttariqi
86.1 And/by the clouds, and/by the Morning Star.
Sura 86 initiates by telling us of two very important things. The two things that are mentioned are each worthy to be sworn by, as determined by the following prefixes…
و = “wa�
“wa� definition:
An inseparable prefixed conjunction; and; also; but; whilst, at; together; with; together with. Connects words and clauses as a simple coordinative “and�. It is used as a conjunction, unrestricted conjunction, and is expressive of concomitance, particle used for swearing (by God).
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3049
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 290
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 599
A Dictionary and Glossary of the Koran, John Penrice, p. 156
Arabic English Dictionary, J.G. Hava, p. 845 - 846
And…
ال = “al�
“al� definition:
The definite article. In Arabic it is used to give the meaning of Most, All, Complete, Maximum, Whole, The, and to denote comprehensiveness, that is to say all aspects or categories of a subject, or to denote perfection and includes all degrees and grades.
Anything which has a quality requiring it to be regarded as sacred, or inviolable; which has some right pertaining to it.
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.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 74 - 75
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 25
A Dictionary and Glossary of the Koran, John Penrice, p. 7
Thus, “wa� + “al� = “waal� = and/by the
Observe the classic definition for the first noun that is sworn by…
سماء = “sama-i�
“sama-i� definition:
Noun. Used as singular and plural. Common gender. The higher, or upper, or highest, or uppermost part of anything. The sky or heaven; the canopy of the earth. Any canopy, or covering over-head, of a person. The ceiling, or roof of a house or chamber or tent, and of anything. The clouds; or a cloud; rain; bounty; herbage. The form, or figure, seen from a distance, such as is high, or elevated, of anything; and the aspect thereof.
والسماء = “wa� + “al� + “sama-i� = “waalssama-i� = and/by the clouds
It comes from the root “sama� (siin-miim-waw), which means he, a man, or it, a thing, was, or became high, lofty, raised, upraised, uplifted, up reared, exalted, or elevated; it rose, or rose high; to be high, raised, name, attribute.
References:
An Arabic-English Lexicon, E.W. Lane, volume four, pp. 1433 - 1435
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 272 – 273
A Dictionary and Glossary of the Koran, John Penrice, p. 72
Concordance of the Koran, Gustav Flugel, pp. 96 - 97
Occurrences of “waalssama-i�, “waalssamaa� in the Koran: 9
Locations: 2.22, 40.64, 51.7, 51.47, 55.7, 85.1, 86.1, 86.11, 91.5
Observe how each term, outside of sura 86, is used…
A structure in the heavens
الذي جعل لكم الأرض �رشا والسماء بناء وأنزل من السماء ماء
�أخرج به من الثمرت رزقا لكم �لا تجعلوا لله أندادا وأنتم تعلمون
Allathee jaAAala lakumu al-arda firashan waalssamaa binaan waanzala mina alssama-i maan faakhraja bihi mina alththamarati rizqan lakum fala tajAAaloo lillahi andadan waantum taAAlamoona
2.22 Whom he made for you the earth that is spread out, and the clouds’ walled structure, and sent down from the clouds water, so He brought up on account of him from the fruits, provision for you, so you do not create to “allah� idols and you with certainty shall come to know.
الله الذي جعل لكم الأرض قرارا والسماء بناء وصوركم Ù�Ø£Øسن
صوركم ورزقكم من الطيبت ذلكم الله ربكم �تبارك الله رب
العلمين
Allahu allathee jaAAala lakumu al-arda qararan waalssamaa binaan wasawwarakum faahsana suwarakum warazaqakum mina alttayyibati thalikumu Allahu rabbukum fatabaraka Allahu rabbu alAAalameena
40.64 “allah� whom he made for you, the earth stability, and the clouds’ walled structure, and he formed you, so he did good your forms, and he provided you from the lawful ones, that “allah�, your Lord, so be exalted “allah� Lord of the Jinn and humans.
والسماء ذات الØبك
Waalssama-i thati alhubuki
51.7 And/by the clouds, Lord of the seven stars.
والسماء بنينها بأييد وإنا لموسعون
Waalssamaa banaynaha bi-aydin wa-inna lamoosiAAoona
51.47 And/by the clouds we built her on account of authority and certainly maker of the vast extent.
والسماء ر�عها ووضع الميزان
Waalssamaa rafaAAaha wawadaAAa almeezana
55.7 And/by the clouds He raised her, and set up the balance.
والسماء ذات البروج
Waalssama-i thati alburooji
85.1 And/by the clouds, Lord of the Twelve Gates of Heaven.
والسماء وما بنيها
Waalssama-i wama banaha
91.5 And/by the clouds and her wall.
As can be seen, nearly every Koranic occurrence of the term “waalssama-i�/“waalssamaa� is in reference to a heavenly structure via the terms “binaan� (walled structure); “banaha� (her wall); “banaynaha� (we built her); “alburooji� (the twelve gates of heaven).
Thus, we should expect that the two times that the term is used in sura 86 would also impart the same meaning…i.e. a structure coming from heaven...i.e. the New Jerusalem.
Further, it is undeniable that some of these ayahs are already speaking towards the Biblical Jesus Christ as revealed in Revelation. “Lord of the Seven Stars�, “Lord of the Twelve Gates of Heaven�, and “He raised her and set up the balance� all apply to Jesus Christ.
Let’s now review the classic definition for the second noun that is sworn by…
طارق = “tariqi�
“tariqi� definition:
Masculine, singular, genitive noun. One who comes or appears by night; Morning Star that comes at the end of the night; Night-visitant; coming, or a comer, anything coming, by night: one who comes by night being thus called because of his (generally) needing to knock at the door. A diviner: and particularly, by means of pebbles; a practicer of pessomancy.
الطارق per 86.1 & 86.2…the star that appears in the night: or the morning-star; because it comes (or appears) in (the end of ) the night.
والطارق = “wa� + “al� + “tariqi = “waalttariqi� = and/by the Morning Star
It comes from the root “taraqa� (tay-ra-qaf), which means the beating (a thing), or striking it, in any manner, and with anything: this being the primary meaning. The coming by night: because he who comes by night generally needs to knock at the door; to come by night; beat something, knock. The being quick of pace; or quickness of going along. The practicing of pessomancy; which is performed by women, or by a diviner; a certain mode of divination; i.e. a man’s making lines, or marks, upon the ground, with two fingers, and then with one finger.
References:
An Arabic-English Lexicon, E.W. Lane, volume five, pp. 1846 - 1851
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 338
A Dictionary and Glossary of the Koran, John Penrice, p. 90
Concordance of the Koran, Gustav Flugel, p.115
Occurrences of “waalttariqi� in the Koran: 1
Location: 86.1
Occurrences of the root “taraqa�, and its 9 derivations, in the Koran: 11
Locations: 4.168, 4.169, 20.63, 20.77, 20.104, 23.17, 46.30, 72.11, 72.16, 86.1, 86.2
A review of the Koranic contextual usages of the root derivatives, outside of sura 86…
The Way
4.168…“tareeqan� طريقا
4.169…“tareeqa� طريق
إن الذين ك�روا وظلموا لم يكن الله ليغ�ر لهم ولا
ليهديهم طريقا
Inna allatheena kafaroo wathalamoo lam yakuni Allahu liyaghfira lahum wala liyahdiyahum tareeqan
4.168 Certainly they whom disbelieved and they did wrong, “allah� was not to protect them, and nor I guide them (the) way.
إلا طريق جهنم خلدين �يها أبدا وكان ذلك على
الله يسيرا
Illa tareeqa jahannama khalideena feeha abadan wakana thalika AAala Allahi yaseeran
4.169 Except Hell's way, those who abide in her forever, and on “allah� was easy to bear.
4.170 O! You the people, certainly the messenger he came to you on account of The Truth from your Lord, so they are in safety, (it is) certainly agreeable to you, and if you are unthankful to me, so certainly to “allah� that which (is) in the heavens, and the earth, and he was “allah� who knows, wise.
4.171 You The Book's family, certainly do not go beyond the limits in your faith, and they do not say on “allah� except The Truth (is) only the Messiah Jesus, Mary's son, “allah’s� messenger, and his Word, cast forth to her, Mary, and Spirit from him; so believe on account of “allah�, and His messengers, and certainly they say: "Three." Refrain (it is) certainly agreeable to you, only “allah� one god glory be to him, that He has certainly been his Son, truly his what is in the heavens and in the earth and He sufficed on account of “allah�, a witness.
The first two root derivatives are in the context of Jesus Christ, and appear to be emanating from John the Baptist. Observe that the ‘Way’ has the ability to cast unbelievers in Hell.
These ayahs overwhelmingly demonstrate that not only is the ‘Way’ an attribute of Jesus, but a whole slew of others are as well, such as these:
• The Truth
• The Messiah
• Mary’s Son
• “allah’s� Messenger
• The Word
• The Spirit
• The Son
• The Witness
--------------------------------------------------------------
20.63…“bitareeqatikumu� بطريقتكم
قالوا إن هذن لسØرن يريدان أن يخرجاكم من أرضكم بسØرهما
ويذهبا بطريقتكم المثلى
Qaloo in hathani lasahirani yureedani an yukhrijakum min ardikum bisihrihima wayathhaba bitareeqatikumu almuthla
20.63 They said: "Indeed that those two magicians, they two intend that they bring you from your land on account of their magic, and they go on account of your way, the superior.
This passage was taken from the Exodus account of the staff of Aaron and Moses which is placed before Pharaoh and it becomes a serpent.
Here we are told that the ‘Way’ of Moses is superior.
--------------------------------------------------------------
20.77…“tareeqan� طريقا
ولقد أوØينا إلى موسى أن أسر بعبادي Ù�اضرب لهم طريقا Ù�ÙŠ
البØر يبسا لا تخÙ� دركا ولا تخشى
Walaqad awhayna ila moosa an asri biAAibadee faidrib lahum tareeqan fee albahri yabasan la takhafu darakan wala takhsha
20.77 And certainly we had inspired to Moses that (to) walk with my worshippers, so march them on the way in the dry sea, do not fear being over taken, and nor you fear.
Here is yet another Exodus scripture that demonstrates Moses leading the ‘Way’ to salvation for his followers.
--------------------------------------------------------------
20.104…“ tareeqatan� طريقة
Ù†ØÙ† أعلم بما يقولون إذ يقول أمثلهم طريقة إن لبثتم إلا يوما
Nahnu aAAlamu bima yaqooloona ith yaqoolu amthaluhum tareeqatan in labithtum illa yawman
20.104 We are most wise with what they say, when he says their example way indeed “you stayed except a day."
20.105 And they demand you concerning the mountains, so say: "Rabbi will scatter her; the act of scattering."
20.106 "So He leaves her desolate, (a) level plain."
20.107 "You do not see in her deviation and nor unevenness."
20.108 Then on that day they follow The Preacher, no evilness of natural disposition certainly His, and the voices and sounds humbled to The Merciful, so you do not hear except (a) faint murmur.
The context of these ayahs exemplifies that the ‘Way’ is also referred to as ‘Rabbi’, ‘The Preacher’, and ‘The Merciful’….all in the context of Revelation eschatology, and all referring to Jesus Christ.
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23.17…“ tara-iqa� طرائق
ولقد خلقنا �وقكم سبع طرائق وما كنا عن
الخلق غ�لين
Walaqad khalaqna fawqakum sabAAa tara-iqa wama kunna AAani alkhalqi ghafileena
23.17 And certainly we created above you, seven ways, and that we were from the creation unmindful ones.
This ayah seems to impart to us ways that depart from the correct way, as used in the context of being “unmindful�…i.e. not taking heed to the one true ‘Way’…
--------------------------------------------------------------
46.30…“tareeqin� طريق
قالوا يقومنا إنا سمعنا كتبا أنزل من بعد موسى مصدقا لما بين
يديه يهدي إلى الØÙ‚ وإلى طريق مستقيم
Qaloo ya qawmana inna samiAAna kitaban onzila min baAAdi moosa musaddiqan lima bayna yadayhi yahdee ila alhaqqi wa-ila tareeqin mustaqeemin
46.30 They said: "You our nation certainly we heard (a) Book sent down from after Moses, fulfilling The Truth altogether manifest before him; I guide to The Truth and to (the) exact right Way."
46.31 "You our nation accept “allah’s� Preacherand believe on account of Him; (He) will protect you from your sins and protects you from a painful punishment."
46.32 "And whosoever does not accept “allah's� Preacher, so is not on account of frustrators in the earth, and is certainly not His from His inferior defenders, those are in clear confusion."
46.30 – 32 emanates from John the Baptist’ Gospel proclamation that he guides to ‘The Truth’ & ‘The Way’…i.e. Jesus Christ.
In addition to Jesus being referred to as the ‘Way’, we are also informed that Jesus is also referred to as ‘Preacher’, of which He has the power to protect people from their sins and from punishment.
Further, we are told that anyone who does not accept the ‘Preacher’ (i.e. Jesus Christ), in this manner, is clearly confused!
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72.11…“tara-iqa� طرائق
72.16…“alttareeqati� الطريقة
وأنا منا الصلØون ومنا دون ذلك كنا طرائق قددا
Waanna minna alssalihoona waminna doona thalika kunna tara-iqa qidadan
72.11 "'And certainly from us (are) the good and righteous ones, and from us (are) vile to these, we were followers of different ways.'"
وألو استقموا على الطريقة لأسقينهم ماء غدقا
Waallawi istaqamoo AAala alttareeqati laasqaynahum maan ghadaqan
72.16 "'And that if they kept true in The Way, certainly we provided them abundant water to drink.'"
72.17 "In order to try them in Him, and whosoever they turn away from His Lord's Reminder, He causes him to go (to an) overwhelmingly stern torment.'"
Sura 72 is narrated from the vantage point of the Jinn…i.e. the fallen angels as detailed in the Book of Revelation. Here, we are told that that the vile angels did not follow the same Way as the righteous angels – clearly indicating that some of the angels followed the path of Satan – same as declared in Revelation.
We are also informed that the true ones that follow in ‘The Way’ will be provided with abundant water, no doubt a clear reference to the Throne of God & the Lamb as told to us in Revelation.
The added context of 72.17 has ‘The Way’ also being referred to as ‘His Lord’s Reminder’ who (just as already seen in numerous other passages) has the power to cast unbelievers into torment.
Summary of 86.1:
• Jesus proclaims Himself as (hodos) ‘The Way’ to Truth, to Life, and to the Father, in the Gospel of John (John 14.6)
• Jesus makes it plainly known, via the usage of the singular personal pronouns “autos�, “ego�, and “emou� that only He is ‘The Way’
• In Revelation, John describes seeing the return of Jesus Christ, on a cloud, three times (Rev 1.7; 14.14; 20.11)
• The third time, we are told that the cloud(s) that Jesus returns on is actually the singular Throne of God. This verse, and subsequent passages, tell us that the present heaven and the earth are no more, and that they are replaced with three new things:
• A New Heaven
• A New Earth
• And the Holy City, the New Jerusalem
• Jesus is returning with the New Jerusalem
• These Book of Revelation passages also tell us that the return of Jesus is in His resurrected form…i.e. He was pierced and killed (ekkenteo) and yet lives
• The same term “ekkenteo� is used in only one other Biblical location, in John chapter 19, in which is detailed the crucifixion and death of Jesus Christ upon the Cross, further confirming His death and resurrection
• In John’s Gospel & in John’s Revelation, Jesus, Himself, declares that He is:
• The Way (John 14.6)
• The Morning Star (Rev 2.28; 22.16)
• The one knocking at the door (Rev 3.20)
• The one coming as a thief in the night (Rev 3.3; 16:15)
• The giver of pebbles (Rev 2.17)
• 86.1 initiates by prefixing “waal� to two nouns
• “Waal� is composed of the particle “wa� – which is often used for swearing (by God); and by the definite article “al�
• The definite article “al� carries with it the meaning of having a quality requiring it to be regarded as sacred
• “Al� 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
• Further, “al� is used to denote comprehensiveness, that is to say all aspects or categories of a subject, or to denote perfection and includes all degrees and grades
• The first noun that is sworn by is “sama-i�
• “Sama-i� can be either singular or plural, and carries with it the definition of cloud, or clouds
• The classic definition also informs us that “sama-i� means “the form, or figure, seen from a distance, such as is high, or elevated, of anything; and the aspect thereof�
• The root “sama� gives us further insight as to what this elevated form or figure is by the classic definition “he, a man, or it, a thing, was, or became high, lofty, raised, upraised, uplifted, up reared, exalted, or elevated�
• The root could also pertain to the raising-up of Jesus upon the Cross
• The form seen in the clouds is that of a man
• This is the ‘Son of man’ as described in Revelation
• In addition, surveying all seven Koranic occurrences of “waalssama-i�/“waalssamaa�, outside of sura 86 (2.22, 40.64, 51.7, 51.47, 55.7, 85.1, 91.5), demonstrates that in nearly every occurrence, it is in reference to a heavenly structure via the terms “binaan� (walled structure); “banaha� (her wall); “banaynaha� (we built her); “alburooji� (the twelve gates of heaven)
• Thus, just as described in Revelation, the two times that the term is used in sura 86 also imparts the same meaning…i.e. a structure coming from heaven...i.e. the New Jerusalem.
• Further, these seven ayahs outside of sura 86 undeniably speak towards the Biblical Jesus Christ as revealed in Revelation. “Lord of the Seven Stars�, “Lord of the Twelve Gates of Heaven�, and “He raised her and set up the balance�all apply to Jesus Christ.
• So, the first noun sworn by (waalssama-i), refers to the coming of Jesus Christ with the New Jerusalem
• The second noun that is sworn by is “tariqi�
• Per the classic definition, we understand that “tariqi� can apply to all of the following:
• It describes something that is masculine singular
• It is in the genitive case; i.e. it indicates a relationship, primarily one of possession, between itself and another (noun) thus, “tariqi� is in possession of the previous noun, “sama-i�
• It means Morning Star
• It means one who comes at night
• It means one who knocks
• It means a diviner; particularly of pebbles
• Thus, the term “tariqi� is tailor-made to fit the Biblical Jesus Christ
• Concording the Koranic root derivatives of “taraqa�, shown in context, overwhelmingly demonstrates that the word indicates ‘The Way’ (4.168, 4.169, 20.63, 20.77, 20.104, 23.17, 46.30, 72.11, 72.16)
• Further, context of these derivatives shows that ‘The Way’ is used specifically with Jesus Christ – in which His name is either directly called-out as in 4.171; or one of His attributes is called-out
• We are informed of numerous other attributes of the Biblical Jesus Christ from the context of these derivatives, such as:
• The Truth
• The Messiah
• The Messenger
• The Word
• The Spirit
• The Son
• The Witness
• The Preacher
• The Reminder
• The Merciful
• Rabbi
• Further, these Koranic attributes impute deity into Jesus
• Thus, when we see the authors of the Koran referring to the Biblical Jesus Christ in the manner of ‘The Way’ and ‘The Morning Star’, this really should not come as any great surprise, as this is simply the manner in which they referred to Him…i.e. by His attributes
• In fact, Jesus is overwhelmingly referred to in the Koran by His attributes, over that of His name
• It is quite clear that the authors of sura 86 understood that “alttariqi� is an attribute applied to the Biblical Jesus Christ
• Sura 86 was named in honor of Jesus Christ
• Sura 86, along with legions of other Koranic suras, are entitled in honor of various attributes of the Biblical Jesus Christ
• Thus, 86.1 has firmly established that the subsequent ayahs will revolve around the Biblical Jesus Christ
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Post #3
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Examine everything carefully; hold fast to that which is good.
First Epistle to the Church of the Thessalonians
The truth will make you free.
Gospel of John
First Epistle to the Church of the Thessalonians
The truth will make you free.
Gospel of John
86.2...
Post #4Who told John?
We are told in the following two verses that the Apocalypse is a Revelation that has been given from God, to Jesus Christ, and revealed unto His slave, John, through an Angel…
αποκαλυψις ιησου χ�ιστου ην εδωκεν αυτω ο θεος δειξαι τοις δουλοις αυτου α δει γενεσθαι εν ταχει και εσημανεν αποστειλας δια του αγγελου αυτου τω δουλω αυτου ιωαννη
apokalupsis Iesous Christos hos didomi autos ho theos deiknuo ho doulos autos dei ginomai en tachos kai semaino apostello dia ho aggelos autos ho doulos autos Ioannes
1.1 A Revelation of Jesus Christ, which God gave to Him to show to His slaves things which must occur quickly. And He signified by sending through His angel to His slave, John,
εγω ιησους επεμψα τον αγγελον μου μα�τυ�ησαι υμιν ταυτα επι ταις εκκλησιαις εγω ειμι η �ιζα και το γενος δαυιδ ο αστη� ο λαμπ�ος ο π�ωινος
ego Iesous pempo ho aggelos mou martureo humin tauta epi ho ekklesia ego eimi ho rhiza kai ho genos dabid ho aster ho lampros ho proinos
Rev 22.16 I, Jesus, sent My angel to testify these things to you over the assemblies. I am the Root and Offspring of David, the Bright Morning Star.
Observe that in the first instance, the signifying angel sent to John is referred to as God’s angel, via the usage of the genitive singular definite article “ho�.
In the second instance, the signifying angel that is sent to testify to John is referred to as Jesus’ angel, via the usage of the first person nominative singular personal pronoun “ego� and the usage of the accusative singular masculine definite article, “ho�.
The angel sent to John is God’s angel.
The angel sent to John is Jesus’ angel.
Thus, we have yet another Revelatory instance of the deity interchangeability that exists between God and Jesus.
The following verses emanate from the Resurrected Jesus Christ…
και οτε ειδον αυτον επεσα π�ος τους ποδας αυτου ως νεκ�ος και εθηκεν την δεξιαν αυτου επ εμε λεγων μη φοβου εγω ειμι ο π�ωτος και ο εσχατος και ο ζων και εγενομην νεκ�ος και ιδου ζων ειμι εις τους αιωνας των αιωνων και εχω τας κλεις του θανατου και του αδου γ�αψον ουν α ειδες και α εισιν και α μελλει γινεσθαι μετα ταυτα
kai hote eido autos pipto pros ho pous autos hos nekros kai tithemi ho dexios autos epi eme lego me phobeo ego eimi ho protos kai ho eschatos kai ho zao kai ginomai nekros kai idou zao eimi eis ho aion ho aion kai echo ho kleis ho thanatos kai ho haides grapho oun hos eido kai hos eisi kai hos mello ginomai meta tauta
1.17 - 19 And when I saw Him, I fell at His feet, as dead. And He put His right hand on me, saying to me, Do not fear. I am the First and the Last, and the Living One; and I became dead; and, behold, I am living forever and ever. And I hold the keys to hell, and of death. Write what things you saw, and what things are, and what things are about to occur after these things.
John records these verses confirming that the resurrected Jesus Christ is the one speaking to him, and telling him specifically to write down all things that he is about to encounter.
Observe that John is allowed to worship the resurrected Jesus.
The following verse demonstrates the truth of the words that John has been told and which he has written down…
και ειπεν μοι ουτοι οι λογοι πιστοι και αληθινοι και ο κυ�ιος ο θεος των πνευματων των π�οφητων απεστειλεν τον αγγελον αυτου δειξαι τοις δουλοις αυτου α δει γενεσθαι εν ταχει
kai lego moi houtos ho logos pistos kai alethinos kai kurios ho theos ho pneuma ho prophetes apostello ho aggelos autos deiknuo ho doulos autos hos dei ginomai en tachos
22. 6 And he said to me, These Words are faithful and true. And the Lord, the God, the Spirits of the prophets sent His angel to show His slaves what must happen quickly.
We have already been told that the angel that was sent to John is both Jesus’ and God’s angel. Now we have just been informed that this same angel, which was sent to John, also belongs to the plural Spirits “pneuma�.
Reinforcing the Biblical concept of the Holy Trinity, we have been told that this angel is from:
• Father
• Son
• Spirit
Further, even though three entities show ownership, this angel is sent out as one via the usage of the singular verb “apostello�.
Finally, compare these verses in which John attempts to worship Jesus’ angel…
καγω ιωαννης ο ακουων και βλεπων ταυτα και οτε ηκουσα και εβλεψα επεσα π�οσκυνησαι εμπ�οσθεν των ποδων του αγγελου του δεικνυοντος μοι ταυτα και λεγει μοι ο�α μη συνδουλος σου ειμι και των αδελφων σου των π�οφητων και των τη�ουντων τους λογους του βιβλιου τουτου τω θεω π�οσκυνησον
kago Ioannes ho akouo kai blepo houtos kai hote akouo kai blepo pipto proskuneo emprosthen ho pous ho aggelos ho deiknuo moi tauta And lego moi horao me sundoulos sou eimi kai ho adephos sou ho prophetes kai ho tereo ho logos ho biblion toutou ho theos proskuneo
22.8 - 9 I, John, was the one seeing and hearing these things. And when I heard and saw, I fell down to worship before the feet of the angel showing me these things. And he said to me, Behold! Stop! For I am your fellow-slave, and of your brothers the prophets, and of the ones keeping the Words of this Book. Do worship to God.
These verses, along with numerous others, have John repeatedly proclaiming that he is the one hearing and seeing these things, and writing them all down.
In this particular instance, John attempts to worship the angel that has been sent to deliver Jesus’ Revelation. Observe that John is rebuked by Jesus’ angel for attempting to worship at his feet. In fact, John is rebuked twice in Revelation for attempting to worship Jesus’ angel.
The angel’s reply to John is that he must only worship God; and, as already witnessed in the beginning of Revelation, John did exactly that when he fell at the feet of the resurrected Jesus Christ.
Thus, the Book of Revelation very clearly and repeatedly describes John as being the one hearing and receiving Jesus’ divine message.
Compare to 86.2…
وما أدريك ما الطارق
Wama adraka ma alttariqu
86.2 And who told you what the Morning Star is?
Observing the key term in this ayah…
أدريك = “adraka�
“adraka� definition:
Perfect tense, 3rd person masculine singular. He attained a knowledge of the uttermost of a thing; or his knowledge attained the uttermost of a thing. Attain thou, reach thou, overtake thou. To reach the age of reason, reach maturity, perceive; to overtake, reach, attain unto, comprehend, overtook; was about (to be drowned).
It comes from the root “daraka�, which means to overtake, follow up, drop closely. The act of attaining, reaching, or overtaking.
References:
An Arabic-English Lexicon, E.W. Lane, volume three, pp. 873 - 875
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 177
A Dictionary and Glossary of the Koran, John Penrice, p. 48
Concordance of the Koran, Gustav Flugel, p. 67
And the resultant phrase…
ما أدريك = “ma adraka�
“ma adraka� definition:
Who told thee what that is? He knows.
It comes from the root “dara�, which means he knew the thing; I knew it; I knew it after doubting; or I knew it by a sort of artifice, or cunning, or skill; or with painstaking, and artifice or cunning or skill; to know, know by skill. All forms of this root are used with negative particles i.e. “lan�, “la’, “ma�, “in�.
References:
An Arabic-English Lexicon, E.W. Lane, volume three, pp. 877 - 878
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 177 - 178
A Dictionary and Glossary of the Koran, John Penrice, p. 48
Concordance of the Koran, Gustav Flugel, p. 67
We have a question being posed to someone in the second ayah of sura 86.
The author wants to know who told you what the morning Star is…
Thus, there are two parts to this question:
• The first part pertains to understanding “who� does the telling
• The second part pertains to understanding the recipient “you�, who is on the receiving-end of the one doing the telling
The phrase “ma adraka ma� occurs 13 times in the Koran:
69.3, 74.27, 77.14, 82.17, 82.18, 83.8, 83.19, 86.2, 90.12, 97.2, 101.3, 101.10, 104.5
In order to get a better grasp on who exactly is doing the telling, and who is receiving this information, let’s review these thirteen Koranic occurrences…
Questions & Answers
Sura 69
The Question:
وما أدريك ما الØاقة
Wama adraka ma alhaqqatu
69.3 And who told you what the Resurrection is?
The Answer:
كذبت ثمود وعاد بالقارعة
Kaththabat thamoodu waAAadun bialqariAAati
69.4 Thamud cried lies and he returned in the Resurrection Day.
The question and answer in sura 69 both relate to Jesus on the Day of Resurrection, as revealed in the Book of Revelation.
The question is posed to John.
The answer comes from Jesus Christ as He reveals that He is the Resurrection.
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Sura 74
The Question:
وما أدريك ما سقر
Wama adraka ma saqaru
74.27 And who told you what Hell is?
The Answer:
لا تبقي ولا تذر
La tubqee wala tatharu
74.28 They leave not, and nor you leave.
The question and answer in sura 74 both relate to Jesus, as revealed in the Book of Revelation.
The question is posed to John.
The answer comes from Jesus Christ as He has revealed that He holds the keys to Hell.
---------------------------------------------------
Sura 77
The Question:
وما أدراك ما يوم ال�صل
Wama adraka ma yawmu alfasli
77.14 And who told you what the Judgment Day is?
The Answer:
ويل يومئذ للمكذبين
Waylun yawma-ithin lilmukaththibeena
77.15 Woe! Then on that day to beliers.
The question and answer in sura 77 both relate to Jesus as He opens the seals.
The question is posed to John.
The answer comes from Jesus Christ as He opens the seven seals as revealed to us in the Book of Revelation.
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Sura 82
The Question:
وما أديرك ما يوم الدين
Wama adraka ma yawmu alddeeni
82.17 And who told you what the Resurrection Day is?
The Question repeated:
ثم ما أديرك ما يوم الدين
Thumma ma adraka ma yawmu alddeeni
82.18 Then who told you what the Resurrection Day is?
The Answer:
يوم لا تملك ن�س لن�س شيءا والأمر يومئذ لله
Yawma la tamliku nafsun linafsin shay-an waal-amru yawma-ithin lillahi
82.19 A day you will not avail soul to soul a thing, and the command then on that day to “allah�.
The double question and single answer in sura 82 all relate to Jesus Christ, as He is the Resurrection.
The question is posed to John.
The answer comes from Jesus Christ as revealed to us in the Book of Revelation...with “allah� attempting to be cloaked with Revelatory material.
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Sura 83
The 1st Question:
وما أدريك ما سجين
Wama adraka ma sijjeenun
83.8 And who told you what the fire of Hell is?
The 1st Answer:
كتب مرقوم
Kitabun marqoomun
83.9 A written and sealed Revelation from above.
The 2nd Question:
وما أدريك ما عليون
Wama adraka ma AAilliyyoona
83.19 And who told you what Paradise is?
The 2nd Answer:
كتب مرقوم
Kitabun marqoomun
83.20 A written and sealed Revelation from above.
Sura 83 is comprised of two pairs of questions and answers. The First question relates to the fire of Hell, and the second question relates to Paradise. The answer to both questions is the same.
Both questions are posed to John.
Both answers come from Jesus Christ as He opens the seven seals as revealed to us in the Book of Revelation.
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Sura 90
The Question:
وما أدريك ما العقبة
Wama adraka ma alAAaqabatu
90.12 And who told you what the succession is?
The Answer:
�ك رقبة
Fakku raqabatin
90.13 He watched Him (as) He broke open a seal.
The question and answer in sura 90 both relate to the multi-colored horses that are released as Jesus opens the seals.
The question is posed to John.
The answer comes from Jesus Christ as He opens the seven seals as revealed to us in the Book of Revelation.
------------------------------------------------------------
Sura 97
The Question:
وما أدريك ما ليلة القدر
Wama adraka ma laylatu alqadri
97.2 And who told you what the divine decree by night is?
The Answer:
ليلة القدر خير من أل� شهر
Laylatu alqadri khayrun min alfi shahrin
97.3 The divine decree by night is better than a thousand new moons.
Sura 97 refers to a “divine decree by night�, which, when viewed from the insight of the Morning Star (alttariqi), informs us that this is Jesus Christ, as the night-comer.
The question is posed to John.
The answer comes from Jesus Christ as He reveals that He is the Morning Star.
As an aside, this passage would seem to give great insight into the insignia on the Islamic flag…as the “new moon� is a crescent shape, and it is shown along side of a “star� – which would represent the Morning Star, the divine decree by night (i.e. Jesus Christ).
Jesus Christ is represented by a celestial body, a Star.
The new moon (as previously identified) has its roots in the pagan Arab idol worship of the Koranic god “allah� – and it is represented by a celestial body.
“allah� is represented by a celestial body, a new moon.
Thus:
• Star = Jesus Christ
• Crescent = “allah�
If true, then this ayah clearly mandates that Jesus Christ is far superior to “allah�, by the statement that He “is better than a thousand new moons.� This would be in keeping with other Koranic ayahs which also state similar things.
It is interesting that some Koranic ayahs define Jesus Christ as being superior to “allah�. This could be the rational used by the Koranic authors who repeatedly attempt to align the god “allah� to the deity of Jesus Christ – hence, having both represented on their flag.
-----------------------------------------------------------------------
Sura 101
The 1st Question:
وما أديرك ما القارعة
Wama adraka ma alqariAAatu
101.3 And who told you what the Resurrection is?
The 1st Answer:
يوم يكون الناس كال�راش المبثوث
Yawma yakoonu alnnasu kaalfarashi almabthoothi
101.4 A day the people (are) like the locusts, the scattered.
The 2nd Question:
وما أديرك ما هيه
Wama adraka ma hiyah
101.10 And who told you what that is?
The 2nd Answer:
نار Øامية
Narun hamiyatun
101.11 A company of fire.
Sura 101 asks two similar-type questions, both with answers that revolve around the demonic locusts (i.e. the fallen angels) as revealed to us in the Book of Revelation.
The questions are posed to John.
The answers come from Jesus Christ as He opens the seven seals as revealed to us in the Book of Revelation.
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Sura 104
The Question:
وما أدريك ما الØطمة
Wama adraka ma alhutamatu
104.5 And who told you what the Hell fire is?
The Answer:
نار الله الموقدة
Naru Allahi almooqadatu
104.6 “allah’s� fire, the ten day greatest heat.
Here, in sura 104, we have yet another query into what Hell is. The god “allah� has been likened to Satan and to his ten day fire affliction.
The question is posed to John.
The answer comes from Jesus Christ as He has revealed the affliction Satan will place some people into.
Categories of questions asked by using the formula “ma adraka ma�:
• Resurrection/Resurrection Day/Judgment Day
• Paradise
• Hell/Hell fire
• The Succession
All categories of questions asked, and their respective answers, pertain to material found in the Book of Revelation.
Thus, these questions must be posed to John, the human author who faithfully recorded Jesus’ words.
Further, since Revelation is from Jesus Christ, then the answers to all of these questions emanate from Jesus.
Summary of 86.1:
• We are told in the opening verse of the Book of Revelation that the Apocalypse is a Revelation that has been given from God, to Jesus Christ, and revealed unto His slave, John, through an Angel (Rev 1.1)
• John records these verses confirming that the resurrected Jesus Christ is the one speaking to him, and telling him specifically to write down all things that he is about to encounter (Rev 1.17 – 19)
• In the opening chapter of Revelation the signifying angel sent to John is referred to as God’s angel, via the usage of the genitive singular definite article “ho� (Rev 1.1)
• In the closing chapter of Revelation, the signifying angel that is sent to testify to John is referred to as Jesus’ angel, via the usage of the first person nominative singular personal pronoun “ego� and the usage of the accusative singular masculine definite article, “ho� (Rev 22.16)
• Further, we are informed that this same angel, which was sent to John, also belongs to the plural Spirits “pneuma� (Rev 22.6)
• The angel sent to John is God’s angel
• The angel sent to John is Jesus’ angel
• The angel sent to John is Spirit’ angel
• Even though three entities show ownership, this angel is sent out as one via the usage of the singular verb “apostello�
• Reinforcing the Biblical concept of the Holy Trinity, we have been told that this angel is from:
• Father
• Son
• Spirit
• The implications of this mandates that we have yet another Revelatory instance of the deity interchangeability that exists between God and Jesus
• John attempts to worship the angel that has been sent to deliver Jesus’ Revelation
• John is rebuked by Jesus’ angel for attempting to worship at his feet. In fact, John is rebuked twice in Revelation for attempting to worship Jesus’ angel (Rev 19.10; 22.8 – 9)
• The angel’s reply to John is that he must only worship God; and, as already witnessed in the beginning of Revelation, John did exactly that when he fell at the feet of the resurrected Jesus Christ.
• Confirming that Jesus is God
• As a continuation with 86.1, 86.2 initiates with the copulative particle “wa�, which directly connects to what we have been told regarding Jesus’ return
• 86.2 poses a question via the usage of the phrase “ma adraka ma�
• This question is juxtaposed to “alttariqu�
• The author wants to know who told you what the morning Star is
• This is a two part question
• The first part pertains to understanding “who� does the telling
• The second part pertains to understanding the recipient “you�, who is on the receiving-end of the one doing the telling
• “Adraka� is masculine singular and means “He attained a knowledge of the uttermost of a thing; or his knowledge attained the uttermost of a thing�
• The root “dara� gives us even greater insight that this question is pertaining to a single man via the definition “I knew it; I knew it after doubting�
• Surveying the twelve occurrences of the phrase “ma adraka ma�, outside of sura 86, demonstrates beyond reasonable doubt that the content is always from the Biblical Book of Revelation (69.3, 74.27, 77.14, 82.17, 82.18, 83.8, 83.19, 90.12, 97.2, 101.3, 101.10, 104.5)
• The context of these Koranic questions & answers revolves around the following:
• Resurrection/Resurrection Day/Judgment Day
• Paradise
• Hell/Hell fire
• The Succession
• Written & Sealed Revelation
• Opening Seals
• All of these questions are posed to John
• All answers to these posed questions emanate from Jesus Christ
• Further, it is interesting that the majority of these questions and answers revolve around Jesus opening the seven seals, as described in the Book of Revelation
• Further still, at least one of these support ayahs demonstrates the vast superiority of Jesus over that of the god “allah�
• Critical evaluation of these Koranic support ayahs can only lead to the overwhelming conclusion that the question in 86.2 is directed to a single man, John
We are told in the following two verses that the Apocalypse is a Revelation that has been given from God, to Jesus Christ, and revealed unto His slave, John, through an Angel…
αποκαλυψις ιησου χ�ιστου ην εδωκεν αυτω ο θεος δειξαι τοις δουλοις αυτου α δει γενεσθαι εν ταχει και εσημανεν αποστειλας δια του αγγελου αυτου τω δουλω αυτου ιωαννη
apokalupsis Iesous Christos hos didomi autos ho theos deiknuo ho doulos autos dei ginomai en tachos kai semaino apostello dia ho aggelos autos ho doulos autos Ioannes
1.1 A Revelation of Jesus Christ, which God gave to Him to show to His slaves things which must occur quickly. And He signified by sending through His angel to His slave, John,
εγω ιησους επεμψα τον αγγελον μου μα�τυ�ησαι υμιν ταυτα επι ταις εκκλησιαις εγω ειμι η �ιζα και το γενος δαυιδ ο αστη� ο λαμπ�ος ο π�ωινος
ego Iesous pempo ho aggelos mou martureo humin tauta epi ho ekklesia ego eimi ho rhiza kai ho genos dabid ho aster ho lampros ho proinos
Rev 22.16 I, Jesus, sent My angel to testify these things to you over the assemblies. I am the Root and Offspring of David, the Bright Morning Star.
Observe that in the first instance, the signifying angel sent to John is referred to as God’s angel, via the usage of the genitive singular definite article “ho�.
In the second instance, the signifying angel that is sent to testify to John is referred to as Jesus’ angel, via the usage of the first person nominative singular personal pronoun “ego� and the usage of the accusative singular masculine definite article, “ho�.
The angel sent to John is God’s angel.
The angel sent to John is Jesus’ angel.
Thus, we have yet another Revelatory instance of the deity interchangeability that exists between God and Jesus.
The following verses emanate from the Resurrected Jesus Christ…
και οτε ειδον αυτον επεσα π�ος τους ποδας αυτου ως νεκ�ος και εθηκεν την δεξιαν αυτου επ εμε λεγων μη φοβου εγω ειμι ο π�ωτος και ο εσχατος και ο ζων και εγενομην νεκ�ος και ιδου ζων ειμι εις τους αιωνας των αιωνων και εχω τας κλεις του θανατου και του αδου γ�αψον ουν α ειδες και α εισιν και α μελλει γινεσθαι μετα ταυτα
kai hote eido autos pipto pros ho pous autos hos nekros kai tithemi ho dexios autos epi eme lego me phobeo ego eimi ho protos kai ho eschatos kai ho zao kai ginomai nekros kai idou zao eimi eis ho aion ho aion kai echo ho kleis ho thanatos kai ho haides grapho oun hos eido kai hos eisi kai hos mello ginomai meta tauta
1.17 - 19 And when I saw Him, I fell at His feet, as dead. And He put His right hand on me, saying to me, Do not fear. I am the First and the Last, and the Living One; and I became dead; and, behold, I am living forever and ever. And I hold the keys to hell, and of death. Write what things you saw, and what things are, and what things are about to occur after these things.
John records these verses confirming that the resurrected Jesus Christ is the one speaking to him, and telling him specifically to write down all things that he is about to encounter.
Observe that John is allowed to worship the resurrected Jesus.
The following verse demonstrates the truth of the words that John has been told and which he has written down…
και ειπεν μοι ουτοι οι λογοι πιστοι και αληθινοι και ο κυ�ιος ο θεος των πνευματων των π�οφητων απεστειλεν τον αγγελον αυτου δειξαι τοις δουλοις αυτου α δει γενεσθαι εν ταχει
kai lego moi houtos ho logos pistos kai alethinos kai kurios ho theos ho pneuma ho prophetes apostello ho aggelos autos deiknuo ho doulos autos hos dei ginomai en tachos
22. 6 And he said to me, These Words are faithful and true. And the Lord, the God, the Spirits of the prophets sent His angel to show His slaves what must happen quickly.
We have already been told that the angel that was sent to John is both Jesus’ and God’s angel. Now we have just been informed that this same angel, which was sent to John, also belongs to the plural Spirits “pneuma�.
Reinforcing the Biblical concept of the Holy Trinity, we have been told that this angel is from:
• Father
• Son
• Spirit
Further, even though three entities show ownership, this angel is sent out as one via the usage of the singular verb “apostello�.
Finally, compare these verses in which John attempts to worship Jesus’ angel…
καγω ιωαννης ο ακουων και βλεπων ταυτα και οτε ηκουσα και εβλεψα επεσα π�οσκυνησαι εμπ�οσθεν των ποδων του αγγελου του δεικνυοντος μοι ταυτα και λεγει μοι ο�α μη συνδουλος σου ειμι και των αδελφων σου των π�οφητων και των τη�ουντων τους λογους του βιβλιου τουτου τω θεω π�οσκυνησον
kago Ioannes ho akouo kai blepo houtos kai hote akouo kai blepo pipto proskuneo emprosthen ho pous ho aggelos ho deiknuo moi tauta And lego moi horao me sundoulos sou eimi kai ho adephos sou ho prophetes kai ho tereo ho logos ho biblion toutou ho theos proskuneo
22.8 - 9 I, John, was the one seeing and hearing these things. And when I heard and saw, I fell down to worship before the feet of the angel showing me these things. And he said to me, Behold! Stop! For I am your fellow-slave, and of your brothers the prophets, and of the ones keeping the Words of this Book. Do worship to God.
These verses, along with numerous others, have John repeatedly proclaiming that he is the one hearing and seeing these things, and writing them all down.
In this particular instance, John attempts to worship the angel that has been sent to deliver Jesus’ Revelation. Observe that John is rebuked by Jesus’ angel for attempting to worship at his feet. In fact, John is rebuked twice in Revelation for attempting to worship Jesus’ angel.
The angel’s reply to John is that he must only worship God; and, as already witnessed in the beginning of Revelation, John did exactly that when he fell at the feet of the resurrected Jesus Christ.
Thus, the Book of Revelation very clearly and repeatedly describes John as being the one hearing and receiving Jesus’ divine message.
Compare to 86.2…
وما أدريك ما الطارق
Wama adraka ma alttariqu
86.2 And who told you what the Morning Star is?
Observing the key term in this ayah…
أدريك = “adraka�
“adraka� definition:
Perfect tense, 3rd person masculine singular. He attained a knowledge of the uttermost of a thing; or his knowledge attained the uttermost of a thing. Attain thou, reach thou, overtake thou. To reach the age of reason, reach maturity, perceive; to overtake, reach, attain unto, comprehend, overtook; was about (to be drowned).
It comes from the root “daraka�, which means to overtake, follow up, drop closely. The act of attaining, reaching, or overtaking.
References:
An Arabic-English Lexicon, E.W. Lane, volume three, pp. 873 - 875
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 177
A Dictionary and Glossary of the Koran, John Penrice, p. 48
Concordance of the Koran, Gustav Flugel, p. 67
And the resultant phrase…
ما أدريك = “ma adraka�
“ma adraka� definition:
Who told thee what that is? He knows.
It comes from the root “dara�, which means he knew the thing; I knew it; I knew it after doubting; or I knew it by a sort of artifice, or cunning, or skill; or with painstaking, and artifice or cunning or skill; to know, know by skill. All forms of this root are used with negative particles i.e. “lan�, “la’, “ma�, “in�.
References:
An Arabic-English Lexicon, E.W. Lane, volume three, pp. 877 - 878
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 177 - 178
A Dictionary and Glossary of the Koran, John Penrice, p. 48
Concordance of the Koran, Gustav Flugel, p. 67
We have a question being posed to someone in the second ayah of sura 86.
The author wants to know who told you what the morning Star is…
Thus, there are two parts to this question:
• The first part pertains to understanding “who� does the telling
• The second part pertains to understanding the recipient “you�, who is on the receiving-end of the one doing the telling
The phrase “ma adraka ma� occurs 13 times in the Koran:
69.3, 74.27, 77.14, 82.17, 82.18, 83.8, 83.19, 86.2, 90.12, 97.2, 101.3, 101.10, 104.5
In order to get a better grasp on who exactly is doing the telling, and who is receiving this information, let’s review these thirteen Koranic occurrences…
Questions & Answers
Sura 69
The Question:
وما أدريك ما الØاقة
Wama adraka ma alhaqqatu
69.3 And who told you what the Resurrection is?
The Answer:
كذبت ثمود وعاد بالقارعة
Kaththabat thamoodu waAAadun bialqariAAati
69.4 Thamud cried lies and he returned in the Resurrection Day.
The question and answer in sura 69 both relate to Jesus on the Day of Resurrection, as revealed in the Book of Revelation.
The question is posed to John.
The answer comes from Jesus Christ as He reveals that He is the Resurrection.
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Sura 74
The Question:
وما أدريك ما سقر
Wama adraka ma saqaru
74.27 And who told you what Hell is?
The Answer:
لا تبقي ولا تذر
La tubqee wala tatharu
74.28 They leave not, and nor you leave.
The question and answer in sura 74 both relate to Jesus, as revealed in the Book of Revelation.
The question is posed to John.
The answer comes from Jesus Christ as He has revealed that He holds the keys to Hell.
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Sura 77
The Question:
وما أدراك ما يوم ال�صل
Wama adraka ma yawmu alfasli
77.14 And who told you what the Judgment Day is?
The Answer:
ويل يومئذ للمكذبين
Waylun yawma-ithin lilmukaththibeena
77.15 Woe! Then on that day to beliers.
The question and answer in sura 77 both relate to Jesus as He opens the seals.
The question is posed to John.
The answer comes from Jesus Christ as He opens the seven seals as revealed to us in the Book of Revelation.
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Sura 82
The Question:
وما أديرك ما يوم الدين
Wama adraka ma yawmu alddeeni
82.17 And who told you what the Resurrection Day is?
The Question repeated:
ثم ما أديرك ما يوم الدين
Thumma ma adraka ma yawmu alddeeni
82.18 Then who told you what the Resurrection Day is?
The Answer:
يوم لا تملك ن�س لن�س شيءا والأمر يومئذ لله
Yawma la tamliku nafsun linafsin shay-an waal-amru yawma-ithin lillahi
82.19 A day you will not avail soul to soul a thing, and the command then on that day to “allah�.
The double question and single answer in sura 82 all relate to Jesus Christ, as He is the Resurrection.
The question is posed to John.
The answer comes from Jesus Christ as revealed to us in the Book of Revelation...with “allah� attempting to be cloaked with Revelatory material.
--------------------------------------------------------------
Sura 83
The 1st Question:
وما أدريك ما سجين
Wama adraka ma sijjeenun
83.8 And who told you what the fire of Hell is?
The 1st Answer:
كتب مرقوم
Kitabun marqoomun
83.9 A written and sealed Revelation from above.
The 2nd Question:
وما أدريك ما عليون
Wama adraka ma AAilliyyoona
83.19 And who told you what Paradise is?
The 2nd Answer:
كتب مرقوم
Kitabun marqoomun
83.20 A written and sealed Revelation from above.
Sura 83 is comprised of two pairs of questions and answers. The First question relates to the fire of Hell, and the second question relates to Paradise. The answer to both questions is the same.
Both questions are posed to John.
Both answers come from Jesus Christ as He opens the seven seals as revealed to us in the Book of Revelation.
--------------------------------------------------------------
Sura 90
The Question:
وما أدريك ما العقبة
Wama adraka ma alAAaqabatu
90.12 And who told you what the succession is?
The Answer:
�ك رقبة
Fakku raqabatin
90.13 He watched Him (as) He broke open a seal.
The question and answer in sura 90 both relate to the multi-colored horses that are released as Jesus opens the seals.
The question is posed to John.
The answer comes from Jesus Christ as He opens the seven seals as revealed to us in the Book of Revelation.
------------------------------------------------------------
Sura 97
The Question:
وما أدريك ما ليلة القدر
Wama adraka ma laylatu alqadri
97.2 And who told you what the divine decree by night is?
The Answer:
ليلة القدر خير من أل� شهر
Laylatu alqadri khayrun min alfi shahrin
97.3 The divine decree by night is better than a thousand new moons.
Sura 97 refers to a “divine decree by night�, which, when viewed from the insight of the Morning Star (alttariqi), informs us that this is Jesus Christ, as the night-comer.
The question is posed to John.
The answer comes from Jesus Christ as He reveals that He is the Morning Star.
As an aside, this passage would seem to give great insight into the insignia on the Islamic flag…as the “new moon� is a crescent shape, and it is shown along side of a “star� – which would represent the Morning Star, the divine decree by night (i.e. Jesus Christ).
Jesus Christ is represented by a celestial body, a Star.
The new moon (as previously identified) has its roots in the pagan Arab idol worship of the Koranic god “allah� – and it is represented by a celestial body.
“allah� is represented by a celestial body, a new moon.
Thus:
• Star = Jesus Christ
• Crescent = “allah�
If true, then this ayah clearly mandates that Jesus Christ is far superior to “allah�, by the statement that He “is better than a thousand new moons.� This would be in keeping with other Koranic ayahs which also state similar things.
It is interesting that some Koranic ayahs define Jesus Christ as being superior to “allah�. This could be the rational used by the Koranic authors who repeatedly attempt to align the god “allah� to the deity of Jesus Christ – hence, having both represented on their flag.
-----------------------------------------------------------------------
Sura 101
The 1st Question:
وما أديرك ما القارعة
Wama adraka ma alqariAAatu
101.3 And who told you what the Resurrection is?
The 1st Answer:
يوم يكون الناس كال�راش المبثوث
Yawma yakoonu alnnasu kaalfarashi almabthoothi
101.4 A day the people (are) like the locusts, the scattered.
The 2nd Question:
وما أديرك ما هيه
Wama adraka ma hiyah
101.10 And who told you what that is?
The 2nd Answer:
نار Øامية
Narun hamiyatun
101.11 A company of fire.
Sura 101 asks two similar-type questions, both with answers that revolve around the demonic locusts (i.e. the fallen angels) as revealed to us in the Book of Revelation.
The questions are posed to John.
The answers come from Jesus Christ as He opens the seven seals as revealed to us in the Book of Revelation.
--------------------------------------------------------------------
Sura 104
The Question:
وما أدريك ما الØطمة
Wama adraka ma alhutamatu
104.5 And who told you what the Hell fire is?
The Answer:
نار الله الموقدة
Naru Allahi almooqadatu
104.6 “allah’s� fire, the ten day greatest heat.
Here, in sura 104, we have yet another query into what Hell is. The god “allah� has been likened to Satan and to his ten day fire affliction.
The question is posed to John.
The answer comes from Jesus Christ as He has revealed the affliction Satan will place some people into.
Categories of questions asked by using the formula “ma adraka ma�:
• Resurrection/Resurrection Day/Judgment Day
• Paradise
• Hell/Hell fire
• The Succession
All categories of questions asked, and their respective answers, pertain to material found in the Book of Revelation.
Thus, these questions must be posed to John, the human author who faithfully recorded Jesus’ words.
Further, since Revelation is from Jesus Christ, then the answers to all of these questions emanate from Jesus.
Summary of 86.1:
• We are told in the opening verse of the Book of Revelation that the Apocalypse is a Revelation that has been given from God, to Jesus Christ, and revealed unto His slave, John, through an Angel (Rev 1.1)
• John records these verses confirming that the resurrected Jesus Christ is the one speaking to him, and telling him specifically to write down all things that he is about to encounter (Rev 1.17 – 19)
• In the opening chapter of Revelation the signifying angel sent to John is referred to as God’s angel, via the usage of the genitive singular definite article “ho� (Rev 1.1)
• In the closing chapter of Revelation, the signifying angel that is sent to testify to John is referred to as Jesus’ angel, via the usage of the first person nominative singular personal pronoun “ego� and the usage of the accusative singular masculine definite article, “ho� (Rev 22.16)
• Further, we are informed that this same angel, which was sent to John, also belongs to the plural Spirits “pneuma� (Rev 22.6)
• The angel sent to John is God’s angel
• The angel sent to John is Jesus’ angel
• The angel sent to John is Spirit’ angel
• Even though three entities show ownership, this angel is sent out as one via the usage of the singular verb “apostello�
• Reinforcing the Biblical concept of the Holy Trinity, we have been told that this angel is from:
• Father
• Son
• Spirit
• The implications of this mandates that we have yet another Revelatory instance of the deity interchangeability that exists between God and Jesus
• John attempts to worship the angel that has been sent to deliver Jesus’ Revelation
• John is rebuked by Jesus’ angel for attempting to worship at his feet. In fact, John is rebuked twice in Revelation for attempting to worship Jesus’ angel (Rev 19.10; 22.8 – 9)
• The angel’s reply to John is that he must only worship God; and, as already witnessed in the beginning of Revelation, John did exactly that when he fell at the feet of the resurrected Jesus Christ.
• Confirming that Jesus is God
• As a continuation with 86.1, 86.2 initiates with the copulative particle “wa�, which directly connects to what we have been told regarding Jesus’ return
• 86.2 poses a question via the usage of the phrase “ma adraka ma�
• This question is juxtaposed to “alttariqu�
• The author wants to know who told you what the morning Star is
• This is a two part question
• The first part pertains to understanding “who� does the telling
• The second part pertains to understanding the recipient “you�, who is on the receiving-end of the one doing the telling
• “Adraka� is masculine singular and means “He attained a knowledge of the uttermost of a thing; or his knowledge attained the uttermost of a thing�
• The root “dara� gives us even greater insight that this question is pertaining to a single man via the definition “I knew it; I knew it after doubting�
• Surveying the twelve occurrences of the phrase “ma adraka ma�, outside of sura 86, demonstrates beyond reasonable doubt that the content is always from the Biblical Book of Revelation (69.3, 74.27, 77.14, 82.17, 82.18, 83.8, 83.19, 90.12, 97.2, 101.3, 101.10, 104.5)
• The context of these Koranic questions & answers revolves around the following:
• Resurrection/Resurrection Day/Judgment Day
• Paradise
• Hell/Hell fire
• The Succession
• Written & Sealed Revelation
• Opening Seals
• All of these questions are posed to John
• All answers to these posed questions emanate from Jesus Christ
• Further, it is interesting that the majority of these questions and answers revolve around Jesus opening the seven seals, as described in the Book of Revelation
• Further still, at least one of these support ayahs demonstrates the vast superiority of Jesus over that of the god “allah�
• Critical evaluation of these Koranic support ayahs can only lead to the overwhelming conclusion that the question in 86.2 is directed to a single man, John
86.3...
Post #5Jesus, the Bright Morning Star
John records the following words of Jesus Christ…
εγω ιησους επεμψα τον αγγελον μου μα�τυ�ησαι υμιν ταυτα επι ταις εκκλησιαις εγω ειμι η �ιζα και το γενος δαυιδ ο αστη� ο λαμπ�ος ο π�ωινος
ego Iesous pempo ho aggelos mou martureo humin tauta epi ho ekklesia ego eimi ho rhiza kai ho genos dabid ho aster ho lampros ho proinos
Rev 22.16 I, Jesus, sent My angel to testify these things to you over the assemblies. I am the Root and Offspring of David, the Bright Morning Star.
Jesus informs John that only He is the Bright (lampros) Morning (proinos) Star (aster) via the usage of the first person nominative singular pronoun “ego� and the first person singular verb “eimi�.
Compare to 86.3…
النجم الثاقب
Alnnajmu alththaqibu
86.3 The Star, the brightly shining.
Observe the subject of this ayah…
نجم = “najmu�
“najmu� definition:
Singular noun. Star. An asterism, or constellation; being applied autonomastically to the Pleiades. The time when a payment falls due. Plant growing close to the earth with little or no stalk as grass; germinaceous plant; portions; a kind of plant, triticum, re-pens or dog’s grass.
النجم = “al� + “najmu� = “alnnajmu� = the star
It comes from the root “najama� (nun-jiim-miim), which means to appear, rise, begin, accomplish, ensue, proceed.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3028
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 554
A Dictionary and Glossary of the Koran, John Penrice, p. 144
Concordance of the Koran, Gustav Flugel, p. 190
Occurrences of “alnnajmu� in the Koran: 1
Location: 86.3
Occurrences of the root “najama� and its 9 forms in the Koran: 13
Locations: 6.97, 7.54, 16.12, 16.16, 22.18, 37.88, 52.49, 53.1, 55.6, 56.75, 77.8, 81.2, 86.3
• 6.97 plural
• 7.54 plural
• 16.12 plural
• 16.16 singular
• 22.18 plural
• 37.88 plural
• 52.49 plural
• 53.1 singular
• 55.6 singular
• 56.75 plural
• 77.8 plural
• 81.2 plural
• 86.3 singular
Outside of sura 86, the Koran contains three instances of this singular noun, Star, and nine instances of the plural noun, stars.
Let’s review the significance of this, starting with the usage of the singular term first…
Singular noun (Star)
وعلمت وبالنجم هم يهتدون
WaAAalamatin wabialnnajmi hum yahtadoona
16.16 And you taught, and with the Star, they find their right path.
Sura 16 informs us that it is because of the singular Star that people find the right path.
As already discussed in 86.1, The Morning Star (alttariqi) is defined as The Way, The Path.
والنجم إذا هوى
Waalnnajmi itha hawa
53.1 And/by the Asterism, when he fell down.
Sura 53 swears by the singular Star (or asterism).
Thus, for a Star to be sworn by, it clearly indicates that this is no ordinary Star. In fact, this ayah also describes a person (i.e. John) falling down (hawa) in worship before the Star (i.e. Jesus Christ).
The only other Koranic usage of the term “hawa� (20.81) is used in reference to “allah�, further confirming that this is more than just a star.
Further, surveying all 37 occurrences of the 13 derivatives of “hawa�, in the Koran, shows that it is always used in the context of “allah�, Lord, or Savior.
والنجم والشجر يسجدان
Waalnnajmu waalshshajaru yasjudani
55.6 And/by the Star and/by the tree, the two made obeisance.
Again, sura 55 swears by the singular Star.
Further, this ayah also swears by a Tree.
It is stated that these two things sworn by, made obeisance – i.e. prostration of the body before a superior – same as witnessed in 53.1 in which John falls down and worships before Jesus Christ.
A Star & a Tree make people obedient.
This can only represent Jesus & the Cross.
------------------------------------------------------------
Plural noun (stars)
وهو الذي جعل لكم النجوم لتهتدوا بها Ù�ÙŠ ظلمت البر والبØر قد
�صلنا الءايت لقوم يعلمون
Wahuwa allathee jaAAala lakumu alnnujooma litahtadoo biha fee thulumati albarri waalbahri qad fassalna al-ayati liqawmin yaAAlamoona
6.97 And he whom he made for you the stars for they will find the path on account of her in darkness, the land and the sea, we have explained the previous revelation to people they know.
إن ربكم الله الذي خلق السموت والأرض �ي ستة أيام ثم استوى
على العرش يغشي اليل النهار يطلبه Øثيثا والشمس والقمر
والنجوم مسخرت بأمره ألا له الخلق والأمر تبارك الله رب
العلمين
Inna rabbakumu Allahu allathee khalaqa alssamawati waal-arda fee sittati ayyamin thumma istawa AAala alAAarshi yughshee allayla alnnahara yatlubuhu hatheethan waalshshamsa waalqamara waalnnujooma musakhkharatin bi-amrihi ala lahu alkhalqu waal-amru tabaraka Allahu rabbu alAAalameena
7.54 Certainly your Lord “allah� whom created the heavens and the earth in six days, then he sought what was equal on the throne, covers the night, the day, he seeks him quickly and the sun and the moon and the stars those who are made subservient on account of his command. Is (it) certainly not his the creation and the command be exalted “allah� the lord of the jinn, and of mankind?
وسخر لكم اليل والنهار والشمس والقمر والنجوم مسخرت بأمره
إن �ي ذلك لءايت لقوم يعقلون
Wasakhkhara lakumu allayla waalnnahara waalshshamsa waalqamara waalnnujoomu musakhkharatun bi-amrihi inna fee thalika laayatin liqawmin yaAAqiloona
16.12 And he made subservient for you, the night, and the day and the sun, and the moon, and the stars those who are made subservient on account of his command, certainly in these previous revelations, to people who use understanding.
ألم تر أن الله يسجد له من �ي السموت ومن �ي الأرض والشمس
والقمر والنجوم والجبال والشجر والدواب وكثير من الناس وكثير
ØÙ‚ عليه العذاب ومن يهن الله Ù�ما له من مكرم إن الله ÙŠÙ�عل ما
يشاء
Alam tara anna Allaha yasjudu lahu man fee alssamawati waman fee al-ardi waalshshamsu waalqamaru waalnnujoomu waaljibalu waalshshajaru waalddawabbu wakatheerun mina alnnasi wakatheerun haqqa AAalayhi alAAathabu waman yuhini Allahu fama lahu min mukrimin inna Allaha yafAAalu ma yasha/o
22.18 Did you not see us “allah� he makes obeisance, certainly his who is in the heavens and who is in the earth, and the sun and the moon, and the stars, and the mountains, and the trees, and the crawling animals, and many from the people, and many have deserved on him the torment, and who has disgraced “allah� so that certainly his from one who honors certainly “allah� he does what he wills.
�نظر نظرة �ي النجوم
Fanathara nathratan fee alnnujoomi
37.88 So the look, a glance in the stars.
ومن اليل Ù�سبØÙ‡ وإدبر النجوم
Wamina allayli fasabbihhu wa-idbara alnnujoomi
52.49 And from the night so praise Him, and the stars setting.
�لا أقسم بموقع النجوم
Fala oqsimu bimawaqiAAi alnnujoomi
56.75 So I swear on account of the stars places and times of the revelation.
�إذا النجوم طمست
Fa-itha alnnujoomu tumisat
77.8 So when the stars she will be made to loose light.
وإذا النجوم انكدرت
Wa-itha alnnujoomu inkadarat
81.2 And when the stars fall upon the Earth.
The Koranic plural noun usage of stars clearly demonstrates that it is used to refer to either celestial stars and/or Eschatological material from the Book of Revelation.
It is interesting that on numerous occasions, these ayahs state that the material emanates from previous revelation – thus, signifying that the material was already known, and that the authors who penned the Koran are simply repeating what came before it.
Additionally, the authors give us yet another hint that the god “allah� is not what he appears to be, when they state that he seeks equality on the throne.
Observe the second and final term of this ayah…
ثاقب = “thaqibu�
“thaqibu� definition:
Active participle, masculine singular. A star, and a lamp, and fire, or a flame of fire, or a shooting star, shining brightly; or shining, glistening, or gleaming, very brightly, as though pierced through the darkness, and dispelling it. Per 86.3…the star, or asterism, brightly shining. As though it pierced through the darkness or the celestial spheres by its light; or the star or asterism that is high above the others; or the planet Saturn; or the Pleiades, or any star or asterism, brightly shining. Per 86.3…the star of piercing brightness. Nobility, or grounds of pretension to respect or honor; it means famous and exalted; or bright, brilliant. Applied to knowledge as meaning penetrating or brilliant.
الثاقب = “al� + “thaqibu� = “alththaqibu� = the brightly shining
It comes from the root “thaqaba� (tha-qaf-ba), which means to shine, penetrate, perforate, pierce, spread, soar aloft. He made a hole in a thing; a hole of small size; such as passed through; he perforated, bored, or pierced it. He, a man, was, or became, very red; as to be likened to the flame of fire.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 341 - 342
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 82
A Dictionary and Glossary of the Koran, John Penrice, p. 25
Concordance of the Koran, Gustav Flugel, p. 40
Occurrences of “alththaqibu� in the Koran: 1
Location: 86.3
Occurrences of the root “thaqaba� and its 2 forms in the Koran: 2
Locations: 37.10, 86.3
“Thaqibun� is used only one other time in the Koran. Observe the contextual usage of this term…
ÙˆØÙ�ظا من كل شيطن مارد لا يسمعون إلى الملإ الأعلى ويقذÙ�ون من كل جانب دØورا ولهم عذاب واصب إلا من خطÙ� الخطÙ�Ø© Ù�أتبعه شهاب ثاقب
Wahifthan min kulli shaytanin maridin la yassammaAAoona ila almala-i al-aAAla wayuqthafoona min kulli janibin duhooran walahum AAathabun wasibun illa man khatifa alkhatfata faatbaAAahu shihabun thaqibun
And protecting from every rebellious devil. They do not hear to the assembly the most high, and they are darted from every side. Banishing, and certainly for them perpetual punishment. Except he who carried off, the one seizing, so he followed him, a brightly shining fallen star. (37.7 – 10)
In order to accurately discern who is being discussed, let’s add some additional support scripture.
Compare the formula set forth in 37.10…
إلا من خط� الخط�ة �أتبعه شهاب ثاقب
Illa man khatifa alkhatfata faatbaAAahu shihabun thaqibun
37.10 Except he who carried off, the one seizing, so he followed him, a brightly shining fallen star.
To that of this ayah…
إلا من استرق السمع �أتبعه شهاب مبين
Illa mani istaraqa alssamAAa faatbaAAahu shihabun mubeenun
15.18 Except he who wishes to steal the hearing, so he followed him, a clear, fallen star.
Observe that both ayahs follow the same formula, and only differ in the attribute description and in the action.
This final ayah tells us plainly that the one being followed is the Devil…
واتل عليهم نبأ الذي ءاتينه ءايتنا �انسلخ منها �أتبعه الشيطن �كان
من الغاوين
Waotlu AAalayhim nabaa allathee ataynahu ayatina fainsalakha minha faatbaAAahu alshshaytanu fakana mina alghaweena
7.175 And recite on them news whom we gave him our revelation, so he withdrew himself from it, so he followed him, the Devil, so he was from the erring ones.
Thus, as the context of 37.10 clearly indicates, Satan and his demons are banished and cast out of Heaven, destined for eternal punishment.
The Koran labels the Devil as a fallen star (shihabun), and as the one following him (faatbaAAahu).
The Devil, as the fallen star, is also given descriptives such as, clear (mubeenun) and, brightly shining (thaqibun) – both attributes of which are intended to mimic things which are polar opposites to Satan.
The authors who penned this ayah were well aware of the deity of Jesus Christ, and, as such, referenced Him from the Book of Revelation mandate, as The Rising Star (alnnajmu).
The authors who penned this ayah were also well aware that the Devil is represented by the Book of Revelation mandate, as The fallen star (shihabun).
Summary of 86.3:
• In Revelation, Jesus informs John that only He is the Bright (lampros) Morning (proinos) Star (aster) via the usage of the first person nominative singular pronoun “ego� and the first person singular verb “eimi� (Rev 22.16)
• 86.3 answers the question posed in 86.2
• As demonstrated in 86.2, all the Koranic questions posed via the formula “ma adraka ma� outside of sura 86, are always in reference to John
• Thus, the question asked in 86.2 is also asked of John
• The answer of “who� asked the question immediately follows in 86.3, and emanates from “alnnajmu�, i.e. The Star
• The Star is the source of the question
• The Star is the subject of this ayah
• The Star is a singular noun
• The singular term Star (najmi) is used in only three other Koranic locations, outside of sura 86 (16.16, 53.1, 55.6)
• The first of these locations, sura 16, informs us that it is because of the singular Star that people find the right path
• As already discussed in 86.1, The Morning Star (alttariqi) is defined as The Way, The Path
• The second location, sura 53, swears by the singular Star (or asterism)
• Thus, for a Star to be sworn by, it clearly indicates that this is no ordinary Star
• In fact, its usage in sura 53 describes a person (i.e. John) falling down (hawa) in worship before the Star (i.e. Jesus Christ)
• From sura 53, the only other Koranic usage of the term “hawa� (20.81) is used in reference to “allah�, further confirming that this is more than just a star.
• Further, surveying all 37 occurrences of the 13 derivatives of “hawa�, in the Koran, shows that it is always used in the context of “allah�, Lord, or Savior.
• The third, and final location, sura 55, also swears by the singular Star
• Further, this ayah also swears by a Tree
• It is stated that these two things sworn by, made obeisance – i.e. prostration of the body before a superior – same as witnessed in 53.1 in which John falls down and worships before Jesus Christ.
• A Star & a Tree make people obedient.
• This can only represent Jesus & the Cross.
• The Koranic plural noun usage of stars clearly demonstrates that it is used to refer to either celestial stars and/or Eschatological material from the Book of Revelation (6.97, 7.54, 16.12, 22.18, 37.88, 52.49, 56.75, 77.8, 81.2)
• On numerous occasions, these plural noun ayahs state that the material emanates from previous revelation – thus, signifying that the material was already known, and that the authors who penned the Koran are simply repeating what came before it (6.97, 16.12, 56.75)
• Additionally, the authors give us yet another hint that the god “allah� is not what he appears to be, when they state that he seeks equality on the throne (7.54)
• Observing all Koranic locations of the root “najama� and its nine forms (both singular and plural), outside of 86.3, shows us two key things:
1) All singular noun usages refer to a “Star/Asterism� that is worshiped as deity
2) All plural noun usages refer to either celestial stars and/or Eschatological material from the Book of Revelation
• The active participle “thaqibu� is then applied to the singular star “alnnajmu� via the definite article “al�, as thus “alththaqibu�
• The definite article “al� carries with it the meaning of having a quality requiring it to be regarded as sacred
• “Al� 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
• Further, “al� is used to denote comprehensiveness, that is to say all aspects or categories of a subject, or to denote perfection and includes all degrees and grades
• Just as in the Book of Revelation description of Jesus, the Bright Morning Star; “alththaqibu� also carries with the meaning “the brightly shining�
• Interestingly, the root “thaqaba� also carries the meaning “He made a hole in a thing; a hole of small size; such as passed through; he perforated, bored, or pierced it. He, a man, was, or became, very red; as to be likened to the flame of fire�
• Both “alththaqibu� and its root “thaqaba� fit the Biblical model of Jesus, The Bright Morning Star, returning after being pierced upon the cross
• The same term “thaqibun� minus the prefixed definite article “al�, is used one other time in the Koran
• The Devil, as the fallen star, is also given descriptives such as, clear (mubeenun) and, brightly shining (thaqibun) – both attributes of which are intended to mimic things which are polar opposites to Satan (37.7 – 10; 15.18; 7.175)
• The authors who penned this ayah were well aware of the deity of Jesus Christ, and, as such, referenced Him from the Book of Revelation mandate, as The Rising Star (alnnajmu)
• The authors who penned this ayah were also well aware that the Devil is represented by the Book of Revelation mandate, as The fallen star (shihabun) (37.7 – 10; 15.18; 7.175)
• Thus, this trend is in keeping with the Koran as a whole, in which Satan attempts to “dress-up� with the Biblical deity ascribed unto Jesus Christ; the same formula as followed for the god “allah�
• Thus, the question asked, in 86.2, is in reference to John
• The answer, and the one posing the question, in 86.3, is from Jesus Christ
John records the following words of Jesus Christ…
εγω ιησους επεμψα τον αγγελον μου μα�τυ�ησαι υμιν ταυτα επι ταις εκκλησιαις εγω ειμι η �ιζα και το γενος δαυιδ ο αστη� ο λαμπ�ος ο π�ωινος
ego Iesous pempo ho aggelos mou martureo humin tauta epi ho ekklesia ego eimi ho rhiza kai ho genos dabid ho aster ho lampros ho proinos
Rev 22.16 I, Jesus, sent My angel to testify these things to you over the assemblies. I am the Root and Offspring of David, the Bright Morning Star.
Jesus informs John that only He is the Bright (lampros) Morning (proinos) Star (aster) via the usage of the first person nominative singular pronoun “ego� and the first person singular verb “eimi�.
Compare to 86.3…
النجم الثاقب
Alnnajmu alththaqibu
86.3 The Star, the brightly shining.
Observe the subject of this ayah…
نجم = “najmu�
“najmu� definition:
Singular noun. Star. An asterism, or constellation; being applied autonomastically to the Pleiades. The time when a payment falls due. Plant growing close to the earth with little or no stalk as grass; germinaceous plant; portions; a kind of plant, triticum, re-pens or dog’s grass.
النجم = “al� + “najmu� = “alnnajmu� = the star
It comes from the root “najama� (nun-jiim-miim), which means to appear, rise, begin, accomplish, ensue, proceed.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3028
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 554
A Dictionary and Glossary of the Koran, John Penrice, p. 144
Concordance of the Koran, Gustav Flugel, p. 190
Occurrences of “alnnajmu� in the Koran: 1
Location: 86.3
Occurrences of the root “najama� and its 9 forms in the Koran: 13
Locations: 6.97, 7.54, 16.12, 16.16, 22.18, 37.88, 52.49, 53.1, 55.6, 56.75, 77.8, 81.2, 86.3
• 6.97 plural
• 7.54 plural
• 16.12 plural
• 16.16 singular
• 22.18 plural
• 37.88 plural
• 52.49 plural
• 53.1 singular
• 55.6 singular
• 56.75 plural
• 77.8 plural
• 81.2 plural
• 86.3 singular
Outside of sura 86, the Koran contains three instances of this singular noun, Star, and nine instances of the plural noun, stars.
Let’s review the significance of this, starting with the usage of the singular term first…
Singular noun (Star)
وعلمت وبالنجم هم يهتدون
WaAAalamatin wabialnnajmi hum yahtadoona
16.16 And you taught, and with the Star, they find their right path.
Sura 16 informs us that it is because of the singular Star that people find the right path.
As already discussed in 86.1, The Morning Star (alttariqi) is defined as The Way, The Path.
والنجم إذا هوى
Waalnnajmi itha hawa
53.1 And/by the Asterism, when he fell down.
Sura 53 swears by the singular Star (or asterism).
Thus, for a Star to be sworn by, it clearly indicates that this is no ordinary Star. In fact, this ayah also describes a person (i.e. John) falling down (hawa) in worship before the Star (i.e. Jesus Christ).
The only other Koranic usage of the term “hawa� (20.81) is used in reference to “allah�, further confirming that this is more than just a star.
Further, surveying all 37 occurrences of the 13 derivatives of “hawa�, in the Koran, shows that it is always used in the context of “allah�, Lord, or Savior.
والنجم والشجر يسجدان
Waalnnajmu waalshshajaru yasjudani
55.6 And/by the Star and/by the tree, the two made obeisance.
Again, sura 55 swears by the singular Star.
Further, this ayah also swears by a Tree.
It is stated that these two things sworn by, made obeisance – i.e. prostration of the body before a superior – same as witnessed in 53.1 in which John falls down and worships before Jesus Christ.
A Star & a Tree make people obedient.
This can only represent Jesus & the Cross.
------------------------------------------------------------
Plural noun (stars)
وهو الذي جعل لكم النجوم لتهتدوا بها Ù�ÙŠ ظلمت البر والبØر قد
�صلنا الءايت لقوم يعلمون
Wahuwa allathee jaAAala lakumu alnnujooma litahtadoo biha fee thulumati albarri waalbahri qad fassalna al-ayati liqawmin yaAAlamoona
6.97 And he whom he made for you the stars for they will find the path on account of her in darkness, the land and the sea, we have explained the previous revelation to people they know.
إن ربكم الله الذي خلق السموت والأرض �ي ستة أيام ثم استوى
على العرش يغشي اليل النهار يطلبه Øثيثا والشمس والقمر
والنجوم مسخرت بأمره ألا له الخلق والأمر تبارك الله رب
العلمين
Inna rabbakumu Allahu allathee khalaqa alssamawati waal-arda fee sittati ayyamin thumma istawa AAala alAAarshi yughshee allayla alnnahara yatlubuhu hatheethan waalshshamsa waalqamara waalnnujooma musakhkharatin bi-amrihi ala lahu alkhalqu waal-amru tabaraka Allahu rabbu alAAalameena
7.54 Certainly your Lord “allah� whom created the heavens and the earth in six days, then he sought what was equal on the throne, covers the night, the day, he seeks him quickly and the sun and the moon and the stars those who are made subservient on account of his command. Is (it) certainly not his the creation and the command be exalted “allah� the lord of the jinn, and of mankind?
وسخر لكم اليل والنهار والشمس والقمر والنجوم مسخرت بأمره
إن �ي ذلك لءايت لقوم يعقلون
Wasakhkhara lakumu allayla waalnnahara waalshshamsa waalqamara waalnnujoomu musakhkharatun bi-amrihi inna fee thalika laayatin liqawmin yaAAqiloona
16.12 And he made subservient for you, the night, and the day and the sun, and the moon, and the stars those who are made subservient on account of his command, certainly in these previous revelations, to people who use understanding.
ألم تر أن الله يسجد له من �ي السموت ومن �ي الأرض والشمس
والقمر والنجوم والجبال والشجر والدواب وكثير من الناس وكثير
ØÙ‚ عليه العذاب ومن يهن الله Ù�ما له من مكرم إن الله ÙŠÙ�عل ما
يشاء
Alam tara anna Allaha yasjudu lahu man fee alssamawati waman fee al-ardi waalshshamsu waalqamaru waalnnujoomu waaljibalu waalshshajaru waalddawabbu wakatheerun mina alnnasi wakatheerun haqqa AAalayhi alAAathabu waman yuhini Allahu fama lahu min mukrimin inna Allaha yafAAalu ma yasha/o
22.18 Did you not see us “allah� he makes obeisance, certainly his who is in the heavens and who is in the earth, and the sun and the moon, and the stars, and the mountains, and the trees, and the crawling animals, and many from the people, and many have deserved on him the torment, and who has disgraced “allah� so that certainly his from one who honors certainly “allah� he does what he wills.
�نظر نظرة �ي النجوم
Fanathara nathratan fee alnnujoomi
37.88 So the look, a glance in the stars.
ومن اليل Ù�سبØÙ‡ وإدبر النجوم
Wamina allayli fasabbihhu wa-idbara alnnujoomi
52.49 And from the night so praise Him, and the stars setting.
�لا أقسم بموقع النجوم
Fala oqsimu bimawaqiAAi alnnujoomi
56.75 So I swear on account of the stars places and times of the revelation.
�إذا النجوم طمست
Fa-itha alnnujoomu tumisat
77.8 So when the stars she will be made to loose light.
وإذا النجوم انكدرت
Wa-itha alnnujoomu inkadarat
81.2 And when the stars fall upon the Earth.
The Koranic plural noun usage of stars clearly demonstrates that it is used to refer to either celestial stars and/or Eschatological material from the Book of Revelation.
It is interesting that on numerous occasions, these ayahs state that the material emanates from previous revelation – thus, signifying that the material was already known, and that the authors who penned the Koran are simply repeating what came before it.
Additionally, the authors give us yet another hint that the god “allah� is not what he appears to be, when they state that he seeks equality on the throne.
Observe the second and final term of this ayah…
ثاقب = “thaqibu�
“thaqibu� definition:
Active participle, masculine singular. A star, and a lamp, and fire, or a flame of fire, or a shooting star, shining brightly; or shining, glistening, or gleaming, very brightly, as though pierced through the darkness, and dispelling it. Per 86.3…the star, or asterism, brightly shining. As though it pierced through the darkness or the celestial spheres by its light; or the star or asterism that is high above the others; or the planet Saturn; or the Pleiades, or any star or asterism, brightly shining. Per 86.3…the star of piercing brightness. Nobility, or grounds of pretension to respect or honor; it means famous and exalted; or bright, brilliant. Applied to knowledge as meaning penetrating or brilliant.
الثاقب = “al� + “thaqibu� = “alththaqibu� = the brightly shining
It comes from the root “thaqaba� (tha-qaf-ba), which means to shine, penetrate, perforate, pierce, spread, soar aloft. He made a hole in a thing; a hole of small size; such as passed through; he perforated, bored, or pierced it. He, a man, was, or became, very red; as to be likened to the flame of fire.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 341 - 342
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 82
A Dictionary and Glossary of the Koran, John Penrice, p. 25
Concordance of the Koran, Gustav Flugel, p. 40
Occurrences of “alththaqibu� in the Koran: 1
Location: 86.3
Occurrences of the root “thaqaba� and its 2 forms in the Koran: 2
Locations: 37.10, 86.3
“Thaqibun� is used only one other time in the Koran. Observe the contextual usage of this term…
ÙˆØÙ�ظا من كل شيطن مارد لا يسمعون إلى الملإ الأعلى ويقذÙ�ون من كل جانب دØورا ولهم عذاب واصب إلا من خطÙ� الخطÙ�Ø© Ù�أتبعه شهاب ثاقب
Wahifthan min kulli shaytanin maridin la yassammaAAoona ila almala-i al-aAAla wayuqthafoona min kulli janibin duhooran walahum AAathabun wasibun illa man khatifa alkhatfata faatbaAAahu shihabun thaqibun
And protecting from every rebellious devil. They do not hear to the assembly the most high, and they are darted from every side. Banishing, and certainly for them perpetual punishment. Except he who carried off, the one seizing, so he followed him, a brightly shining fallen star. (37.7 – 10)
In order to accurately discern who is being discussed, let’s add some additional support scripture.
Compare the formula set forth in 37.10…
إلا من خط� الخط�ة �أتبعه شهاب ثاقب
Illa man khatifa alkhatfata faatbaAAahu shihabun thaqibun
37.10 Except he who carried off, the one seizing, so he followed him, a brightly shining fallen star.
To that of this ayah…
إلا من استرق السمع �أتبعه شهاب مبين
Illa mani istaraqa alssamAAa faatbaAAahu shihabun mubeenun
15.18 Except he who wishes to steal the hearing, so he followed him, a clear, fallen star.
Observe that both ayahs follow the same formula, and only differ in the attribute description and in the action.
This final ayah tells us plainly that the one being followed is the Devil…
واتل عليهم نبأ الذي ءاتينه ءايتنا �انسلخ منها �أتبعه الشيطن �كان
من الغاوين
Waotlu AAalayhim nabaa allathee ataynahu ayatina fainsalakha minha faatbaAAahu alshshaytanu fakana mina alghaweena
7.175 And recite on them news whom we gave him our revelation, so he withdrew himself from it, so he followed him, the Devil, so he was from the erring ones.
Thus, as the context of 37.10 clearly indicates, Satan and his demons are banished and cast out of Heaven, destined for eternal punishment.
The Koran labels the Devil as a fallen star (shihabun), and as the one following him (faatbaAAahu).
The Devil, as the fallen star, is also given descriptives such as, clear (mubeenun) and, brightly shining (thaqibun) – both attributes of which are intended to mimic things which are polar opposites to Satan.
The authors who penned this ayah were well aware of the deity of Jesus Christ, and, as such, referenced Him from the Book of Revelation mandate, as The Rising Star (alnnajmu).
The authors who penned this ayah were also well aware that the Devil is represented by the Book of Revelation mandate, as The fallen star (shihabun).
Summary of 86.3:
• In Revelation, Jesus informs John that only He is the Bright (lampros) Morning (proinos) Star (aster) via the usage of the first person nominative singular pronoun “ego� and the first person singular verb “eimi� (Rev 22.16)
• 86.3 answers the question posed in 86.2
• As demonstrated in 86.2, all the Koranic questions posed via the formula “ma adraka ma� outside of sura 86, are always in reference to John
• Thus, the question asked in 86.2 is also asked of John
• The answer of “who� asked the question immediately follows in 86.3, and emanates from “alnnajmu�, i.e. The Star
• The Star is the source of the question
• The Star is the subject of this ayah
• The Star is a singular noun
• The singular term Star (najmi) is used in only three other Koranic locations, outside of sura 86 (16.16, 53.1, 55.6)
• The first of these locations, sura 16, informs us that it is because of the singular Star that people find the right path
• As already discussed in 86.1, The Morning Star (alttariqi) is defined as The Way, The Path
• The second location, sura 53, swears by the singular Star (or asterism)
• Thus, for a Star to be sworn by, it clearly indicates that this is no ordinary Star
• In fact, its usage in sura 53 describes a person (i.e. John) falling down (hawa) in worship before the Star (i.e. Jesus Christ)
• From sura 53, the only other Koranic usage of the term “hawa� (20.81) is used in reference to “allah�, further confirming that this is more than just a star.
• Further, surveying all 37 occurrences of the 13 derivatives of “hawa�, in the Koran, shows that it is always used in the context of “allah�, Lord, or Savior.
• The third, and final location, sura 55, also swears by the singular Star
• Further, this ayah also swears by a Tree
• It is stated that these two things sworn by, made obeisance – i.e. prostration of the body before a superior – same as witnessed in 53.1 in which John falls down and worships before Jesus Christ.
• A Star & a Tree make people obedient.
• This can only represent Jesus & the Cross.
• The Koranic plural noun usage of stars clearly demonstrates that it is used to refer to either celestial stars and/or Eschatological material from the Book of Revelation (6.97, 7.54, 16.12, 22.18, 37.88, 52.49, 56.75, 77.8, 81.2)
• On numerous occasions, these plural noun ayahs state that the material emanates from previous revelation – thus, signifying that the material was already known, and that the authors who penned the Koran are simply repeating what came before it (6.97, 16.12, 56.75)
• Additionally, the authors give us yet another hint that the god “allah� is not what he appears to be, when they state that he seeks equality on the throne (7.54)
• Observing all Koranic locations of the root “najama� and its nine forms (both singular and plural), outside of 86.3, shows us two key things:
1) All singular noun usages refer to a “Star/Asterism� that is worshiped as deity
2) All plural noun usages refer to either celestial stars and/or Eschatological material from the Book of Revelation
• The active participle “thaqibu� is then applied to the singular star “alnnajmu� via the definite article “al�, as thus “alththaqibu�
• The definite article “al� carries with it the meaning of having a quality requiring it to be regarded as sacred
• “Al� 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
• Further, “al� is used to denote comprehensiveness, that is to say all aspects or categories of a subject, or to denote perfection and includes all degrees and grades
• Just as in the Book of Revelation description of Jesus, the Bright Morning Star; “alththaqibu� also carries with the meaning “the brightly shining�
• Interestingly, the root “thaqaba� also carries the meaning “He made a hole in a thing; a hole of small size; such as passed through; he perforated, bored, or pierced it. He, a man, was, or became, very red; as to be likened to the flame of fire�
• Both “alththaqibu� and its root “thaqaba� fit the Biblical model of Jesus, The Bright Morning Star, returning after being pierced upon the cross
• The same term “thaqibun� minus the prefixed definite article “al�, is used one other time in the Koran
• The Devil, as the fallen star, is also given descriptives such as, clear (mubeenun) and, brightly shining (thaqibun) – both attributes of which are intended to mimic things which are polar opposites to Satan (37.7 – 10; 15.18; 7.175)
• The authors who penned this ayah were well aware of the deity of Jesus Christ, and, as such, referenced Him from the Book of Revelation mandate, as The Rising Star (alnnajmu)
• The authors who penned this ayah were also well aware that the Devil is represented by the Book of Revelation mandate, as The fallen star (shihabun) (37.7 – 10; 15.18; 7.175)
• Thus, this trend is in keeping with the Koran as a whole, in which Satan attempts to “dress-up� with the Biblical deity ascribed unto Jesus Christ; the same formula as followed for the god “allah�
• Thus, the question asked, in 86.2, is in reference to John
• The answer, and the one posing the question, in 86.3, is from Jesus Christ
86.4...
Post #6Jesus, the Guardian
In the Gospel of John, Jesus proclaims the following…
καγω εαν υψωθω εκ της γης παντας ελκυσω π�ος εμαυτον τουτο δε ελεγεν σημαινων ποιω θανατω ημελλεν αποθνησκειν
kago ean hupsoo ek ho ge pas helkuo pros emautou touto de lego semaino poios thanatos mello apothnesko
And I, if I be lifted up from the earth, will draw all to Myself. But He said this, signifying by what kind of death He was about to die. (John 12.32 – 33)
Before the events actually occur, Jesus declares that when He is crucified, He, alone, will draw all (pas) to Himself.
οτε ημην μετ αυτων εγω ετη�ουν αυτους εν τω ονοματι σου ω δεδωκας μοι και εφυλαξα και ουδεις εξ αυτων απωλετο ει μη ο υιος της απωλειας ινα η γ�αφη πλη�ωθη
hote emen meta autos ego tereo autos en ho onoma sou ho didomi moi kai phulasso kai oudeis ek autos apollumi ei me ho huios ho apoleia hina ho graphe pleroo
While I was with them, I kept them in Your name; and I guarded those whom You gave to Me, and not one of them was lost, except the son of perdition, that the Scripture might be fulfilled. (John 17.12)
While speaking regarding His disciples, Jesus declares that only He is both the Keeper (tereo) and the Guardian (phulasso).
Observing the key term…
εφυλαξα = “phulasso�
“phulasso� definition:
Strong’s #G5442. Verb - aorist active indicative - first person singular. To guard, watch, keep watch. To carry out sentinel functions, watch, guard. To protect by taking careful measures, guard, protect. To be on one’s guard against, look out for, avoid. To hold in reserve, keep, reserve. To continue to keep a law or commandment from being broken. To store up, lay up for oneself. To watch, i.e. be on guard (literally of figuratively); by implication, to preserve, obey, avoid – be ward, keep (self), observe, save, keep watch. Probably from G5443 through the idea of isolation; to watch, that is, be on guard (literally or figuratively); by implication to preserve; obey, avoid: - beware, keep (self), observe, save. Compare #G5083. Of persons or things kept in safety, to keep, preserve.
References:
Theological Dictionary of the New Testament (TDNT), Gerhard Kittel, Gerhard Friedrich, & Geoffrey W. Bromiley, volume nine, pp. 236 - 244
A Greek-English Lexicon of the New Testament and other early Christian Literature, 3rd edition (BDAG), Frederick William Danker, p. 1068
Thayer’s Greek-English Lexicon of the New Testament, Joseph H. Thayer, pp. 659 - 660
The Complete Wordstudy Dictionary of the New Testament, Warren Baker, Warren Baker, based on the lexicons of Edward Robinson & John Parkhurst, pp. 1457 - 1458
The New Strong’s expanded exhaustive concordance of the Bible (red-letter edition), James Strong, LL.D., S.T.D., p. 267
These verses from Revelation liken Jesus’ return on a cloud, to that of a reaper gathering His harvest of souls…
και ειδον και ιδου νεφελη λευκη και επι την νεφελην καθημενον ομοιον υιον ανθ�ωπου εχων επι της κεφαλης αυτου στεφανον χ�υσουν και εν τη χει�ι αυτου δ�επανον οξυ
kai eido kai idou nephele leukos kai epi ho nephele kathemai homoios huios anthopos echo epi ho kephale autos stephanos chruseos kai en ho cheir autos drepanon oxus
Rev 14.14 And I saw; and behold, a white cloud and on the cloud sitting like the Son of Man, having on His head a golden crown, and in His hand a sharp sickle.
και εβαλεν ο καθημενος επι της νεφελης το δ�επανον αυτου επι την γην και εθε�ισθη η γη
kai ballo ho kathemai epi ho nephele ho drepanon autos epi ho ge kai therizo ho ge
Rev 14.16 And the One sitting on the cloud thrust His sickle onto the earth, and the earth was reaped.
Compare to 86.4…
إن كل Ù†Ù�س لما عليها ØاÙ�ظ
In kullu nafsin lamma AAalayha hafithun
86.4 Indeed every soul gathers on its Guardian.
The initiating particle in this ayah informs us that this is the second of two events…
إن = “in�
“in� definition:
Particle. Used in various ways: first as a conditional particle, denoting the happening of the second of two events in consequence of the happening of the first, whether the second be immediate or deferred, and whether the condition be affirmation or negative. It has an affirmative meaning, and may generally be rendered verily, or indeed; If; when; not; because. It can be a negative; redundant; conditional.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 106 - 108
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, pp. 283 - 285; volume 2, pp. 300 - 301
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 35
A Dictionary and Glossary of the Koran, John Penrice, p. 11
This second event involves…
كل = “kullu�
“kullu� definition:
Accusative case participle or a substantive noun. It is used with a compliment either expressed or understood. All; whole, totality; universality; each; everyone; each one; entirely; totally.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3002
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 494 - 495
A Dictionary and Glossary of the Koran, John Penrice, pp. 126 - 127
Concordance of the Koran, Gustav Flugel, pp. 165 - 166
ن�س = “nafsin�
“nafsin� definition:
Singular, feminine noun. The soul; the spirit; the vital principle. A person, a living being, an individual; a man, altogether, his soul and his body; a living being altogether. A man. A brother; a copartner in religion and relationship; a copartner in faith and religion. Blood. Punishment. The body. Purpose or intention. Person; self; spirit; mind; inner desire or feeling; willingly (when used as an adverb). Intention, desire, pride, scorn, stomach, essence, constituent of the affair, the very thing, the thing itself, the reality (behind), heart, life, spirit, body, contention, thought carnal life, sensual appetite, face, substance, greatness, nobility, glory, scarcity, unseen, hidden reality which is beyond the Human perception, intention, requital, punishment, brother, brother in faith, human being, principle, person, individual, self of a thing, pride.
It comes from the root “nafasa� (nun-fa-siin), which means to be precious in request, console, cheer. It was, or became high in estimation, of high account, or excellent; highly prized; precious; or valuable, and therefore was desired with emulation, or in much request.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, pp. 2826 - 2829
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 572 -573
A Dictionary and Glossary of the Koran, John Penrice, p. 149
Concordance of the Koran, Gustav Flugel, pp. 197 - 198
Thus, every soul…
لما = “lamma�
“lamma� definition:
A particle of exception, equivalent to the English “but�; meaning both “except� and, after an oath or the like, “only�, or “nothing more than�; and is put before a nominal proposition. Per 86.4…There is not any soul but over it is a Guardian…or verily every soul hath over it a Guardian…or verily every soul has of a surety a Guardian over it. Conjunction preceding the perfect to give the meanings of not yet, when, after that, but, only, since, because, except, unless, altogether, entirely, when, or after that.
To gather, collect, amass, assemble, to be near, pick up greedily.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3013; volume 1, p. 107
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 518 - 519
A Dictionary and Glossary of the Koran, John Penrice, p. 133
Concordance of the Koran, Gustav Flugel, p. 175
علي = “AAalay�
“AAalay� definition:
Preposition. On, upon, at, under, against, opposite, provided, so that, in respect, before, against, according to, in addition to, for the sake of, to, above, in spite of, near, over, alongside, for, on account of, inform, by, towards. To mount up. The various meanings seem all to be more or less connected with the primary idea of something upon or over another.
References:
An Arabic-English Lexicon, E.W. Lane, volume five, pp. 2142 - 2148
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 387
A Dictionary and Glossary of the Koran, John Penrice, pp. 100 – 101
ها = “ha�
“ha� definition:
An indeclinable affixed personal or possessive pronoun of third person singular feminine. Her; it, its. Singular verbal suffix expressing the accusative.
References:
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 100
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 584 - 585
A Dictionary and Glossary of the Koran, John Penrice, pp. 152 - 153
Concordance of the Koran, Gustav Flugel, p. 133
عليها = “AAalay� + “ha� = “AAalayha� = on its
What all souls gather on…
ØاÙ�ظ = “hafithunâ€�
“hafithun� definition:
Active participle, masculine singular. Keeping, preserving, guarding, or taking care of a thing; or a keeper; preserver; keeping and tending, or pasturing and defending, camels or the like; or a keeper and tender thereof; keeping a secret and an oath; entrusted with a thing, to keep it, preserve it, guard it or take care of it; careful, mindful, attentive, or considerate; a keeper or person mindful of the ordinances prescribed by God. A distinct and direct road; not one that is apparent at one time and then ceases to be traceable. Protector; a Guardian.
It comes from the root “hafiza� (ha-fa-za), which means to guard, protect, take care of, watch, put in store, preserver, learn by heart. He kept it, preserved it, guarded it, protected it, or took care of it; namely a thing; he prevented it from perishing, or becoming lost.
References:
An Arabic-English Lexicon, E.W. Lane, volume two, pp. 601 - 603
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 129
A Dictionary and Glossary of the Koran, John Penrice, p. 36
Concordance of the Koran, Gustav Flugel, pp. 53 - 54
Occurrences of “hafithun� in the Koran: 1
Location: 86.4
Occurrences of the root “hafiza�, and 28 derivations, in the Koran: 43
Locations: 2.238, 2.255, 4.34, 4.80, 5.44, 5.89, 6.61, 6.92, 6.107, 9.112, 11.57, 11.86, 12.12, 12.55, 12.63, 12.64, 12.65, 12.81, 13.11, 15.9, 15.17, 21.32, 21.82, 23.5, 23.9, 24.30, 24.31, 33.35, 34.21, 37.7, 41.12, 42.6, 42.48, 50.4, 50.32, 70.29, 70.34, 82.10, 83.33, 85.22, 86.4
Summary of 86.4:
• In the Gospel of John, Jesus declares that when He is crucified, He, alone, will draw all (pas) to Himself (John 12.32 – 33)
• While speaking regarding His disciples, Jesus declares that only He is both the singular Keeper (tereo) and the singular Guardian (phulasso) (John 17.12)
• As a self-proclaimed Guardian, Jesus informs us that He intends “to hold in reserve, keep, reserve; to store up, lay up for oneself� mankind
• Revelation further likens Jesus’ return on a cloud, to that of a reaper gathering His harvest of souls (Rev 14.14 – 16)
• Thus, John has revealed to us the following:
Jesus gathers souls unto Himself as a result of His crucifixion
Jesus gathers the souls when He returns on a Cloud
• 86.4 initiates with the particle “in�, denoting the happening of the second of two events in consequence of the happening of the first, whether the second be immediate or deferred, and whether the condition be affirmation or negative
• Since 86.4 is the second of two events, this would indicate that the first event was the proclamation, by the Morning Star (i.e. Jesus Christ), to His slave John, of His return on a Cloud as told to us in the preceding ayahs 86.1 – 86.3
• We are told that this second event, which hinges off the first event, involves every (kullu) soul (nafsin)
• The particle “lamma� expands upon every soul as a gathering
• Further, the preposition and personal pronoun “AAalayha� informs us that every soul gathers upon something
• The gathering of the souls is upon the masculine, singular participle “hafithun�
• “Hafithun� occurs only once in the Koran and refers to a Guardian
• This singular Guardian is one that is keeping, preserving, guarding, or taking care of a thing; or a keeper; preserver; keeping and tending, or pasturing and defending
• The root “hafiza� also brings forth further insight by telling us that “he prevented it from perishing, or becoming lost�
• Thus, this second event, described in 86.4, informs us that because of the returning of the Morning Star (i.e. Jesus Christ), souls are gathered unto Him, as the sole Guardian
In the Gospel of John, Jesus proclaims the following…
καγω εαν υψωθω εκ της γης παντας ελκυσω π�ος εμαυτον τουτο δε ελεγεν σημαινων ποιω θανατω ημελλεν αποθνησκειν
kago ean hupsoo ek ho ge pas helkuo pros emautou touto de lego semaino poios thanatos mello apothnesko
And I, if I be lifted up from the earth, will draw all to Myself. But He said this, signifying by what kind of death He was about to die. (John 12.32 – 33)
Before the events actually occur, Jesus declares that when He is crucified, He, alone, will draw all (pas) to Himself.
οτε ημην μετ αυτων εγω ετη�ουν αυτους εν τω ονοματι σου ω δεδωκας μοι και εφυλαξα και ουδεις εξ αυτων απωλετο ει μη ο υιος της απωλειας ινα η γ�αφη πλη�ωθη
hote emen meta autos ego tereo autos en ho onoma sou ho didomi moi kai phulasso kai oudeis ek autos apollumi ei me ho huios ho apoleia hina ho graphe pleroo
While I was with them, I kept them in Your name; and I guarded those whom You gave to Me, and not one of them was lost, except the son of perdition, that the Scripture might be fulfilled. (John 17.12)
While speaking regarding His disciples, Jesus declares that only He is both the Keeper (tereo) and the Guardian (phulasso).
Observing the key term…
εφυλαξα = “phulasso�
“phulasso� definition:
Strong’s #G5442. Verb - aorist active indicative - first person singular. To guard, watch, keep watch. To carry out sentinel functions, watch, guard. To protect by taking careful measures, guard, protect. To be on one’s guard against, look out for, avoid. To hold in reserve, keep, reserve. To continue to keep a law or commandment from being broken. To store up, lay up for oneself. To watch, i.e. be on guard (literally of figuratively); by implication, to preserve, obey, avoid – be ward, keep (self), observe, save, keep watch. Probably from G5443 through the idea of isolation; to watch, that is, be on guard (literally or figuratively); by implication to preserve; obey, avoid: - beware, keep (self), observe, save. Compare #G5083. Of persons or things kept in safety, to keep, preserve.
References:
Theological Dictionary of the New Testament (TDNT), Gerhard Kittel, Gerhard Friedrich, & Geoffrey W. Bromiley, volume nine, pp. 236 - 244
A Greek-English Lexicon of the New Testament and other early Christian Literature, 3rd edition (BDAG), Frederick William Danker, p. 1068
Thayer’s Greek-English Lexicon of the New Testament, Joseph H. Thayer, pp. 659 - 660
The Complete Wordstudy Dictionary of the New Testament, Warren Baker, Warren Baker, based on the lexicons of Edward Robinson & John Parkhurst, pp. 1457 - 1458
The New Strong’s expanded exhaustive concordance of the Bible (red-letter edition), James Strong, LL.D., S.T.D., p. 267
These verses from Revelation liken Jesus’ return on a cloud, to that of a reaper gathering His harvest of souls…
και ειδον και ιδου νεφελη λευκη και επι την νεφελην καθημενον ομοιον υιον ανθ�ωπου εχων επι της κεφαλης αυτου στεφανον χ�υσουν και εν τη χει�ι αυτου δ�επανον οξυ
kai eido kai idou nephele leukos kai epi ho nephele kathemai homoios huios anthopos echo epi ho kephale autos stephanos chruseos kai en ho cheir autos drepanon oxus
Rev 14.14 And I saw; and behold, a white cloud and on the cloud sitting like the Son of Man, having on His head a golden crown, and in His hand a sharp sickle.
και εβαλεν ο καθημενος επι της νεφελης το δ�επανον αυτου επι την γην και εθε�ισθη η γη
kai ballo ho kathemai epi ho nephele ho drepanon autos epi ho ge kai therizo ho ge
Rev 14.16 And the One sitting on the cloud thrust His sickle onto the earth, and the earth was reaped.
Compare to 86.4…
إن كل Ù†Ù�س لما عليها ØاÙ�ظ
In kullu nafsin lamma AAalayha hafithun
86.4 Indeed every soul gathers on its Guardian.
The initiating particle in this ayah informs us that this is the second of two events…
إن = “in�
“in� definition:
Particle. Used in various ways: first as a conditional particle, denoting the happening of the second of two events in consequence of the happening of the first, whether the second be immediate or deferred, and whether the condition be affirmation or negative. It has an affirmative meaning, and may generally be rendered verily, or indeed; If; when; not; because. It can be a negative; redundant; conditional.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 106 - 108
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, pp. 283 - 285; volume 2, pp. 300 - 301
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 35
A Dictionary and Glossary of the Koran, John Penrice, p. 11
This second event involves…
كل = “kullu�
“kullu� definition:
Accusative case participle or a substantive noun. It is used with a compliment either expressed or understood. All; whole, totality; universality; each; everyone; each one; entirely; totally.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3002
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 494 - 495
A Dictionary and Glossary of the Koran, John Penrice, pp. 126 - 127
Concordance of the Koran, Gustav Flugel, pp. 165 - 166
ن�س = “nafsin�
“nafsin� definition:
Singular, feminine noun. The soul; the spirit; the vital principle. A person, a living being, an individual; a man, altogether, his soul and his body; a living being altogether. A man. A brother; a copartner in religion and relationship; a copartner in faith and religion. Blood. Punishment. The body. Purpose or intention. Person; self; spirit; mind; inner desire or feeling; willingly (when used as an adverb). Intention, desire, pride, scorn, stomach, essence, constituent of the affair, the very thing, the thing itself, the reality (behind), heart, life, spirit, body, contention, thought carnal life, sensual appetite, face, substance, greatness, nobility, glory, scarcity, unseen, hidden reality which is beyond the Human perception, intention, requital, punishment, brother, brother in faith, human being, principle, person, individual, self of a thing, pride.
It comes from the root “nafasa� (nun-fa-siin), which means to be precious in request, console, cheer. It was, or became high in estimation, of high account, or excellent; highly prized; precious; or valuable, and therefore was desired with emulation, or in much request.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, pp. 2826 - 2829
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 572 -573
A Dictionary and Glossary of the Koran, John Penrice, p. 149
Concordance of the Koran, Gustav Flugel, pp. 197 - 198
Thus, every soul…
لما = “lamma�
“lamma� definition:
A particle of exception, equivalent to the English “but�; meaning both “except� and, after an oath or the like, “only�, or “nothing more than�; and is put before a nominal proposition. Per 86.4…There is not any soul but over it is a Guardian…or verily every soul hath over it a Guardian…or verily every soul has of a surety a Guardian over it. Conjunction preceding the perfect to give the meanings of not yet, when, after that, but, only, since, because, except, unless, altogether, entirely, when, or after that.
To gather, collect, amass, assemble, to be near, pick up greedily.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3013; volume 1, p. 107
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 518 - 519
A Dictionary and Glossary of the Koran, John Penrice, p. 133
Concordance of the Koran, Gustav Flugel, p. 175
علي = “AAalay�
“AAalay� definition:
Preposition. On, upon, at, under, against, opposite, provided, so that, in respect, before, against, according to, in addition to, for the sake of, to, above, in spite of, near, over, alongside, for, on account of, inform, by, towards. To mount up. The various meanings seem all to be more or less connected with the primary idea of something upon or over another.
References:
An Arabic-English Lexicon, E.W. Lane, volume five, pp. 2142 - 2148
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 387
A Dictionary and Glossary of the Koran, John Penrice, pp. 100 – 101
ها = “ha�
“ha� definition:
An indeclinable affixed personal or possessive pronoun of third person singular feminine. Her; it, its. Singular verbal suffix expressing the accusative.
References:
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 100
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 584 - 585
A Dictionary and Glossary of the Koran, John Penrice, pp. 152 - 153
Concordance of the Koran, Gustav Flugel, p. 133
عليها = “AAalay� + “ha� = “AAalayha� = on its
What all souls gather on…
ØاÙ�ظ = “hafithunâ€�
“hafithun� definition:
Active participle, masculine singular. Keeping, preserving, guarding, or taking care of a thing; or a keeper; preserver; keeping and tending, or pasturing and defending, camels or the like; or a keeper and tender thereof; keeping a secret and an oath; entrusted with a thing, to keep it, preserve it, guard it or take care of it; careful, mindful, attentive, or considerate; a keeper or person mindful of the ordinances prescribed by God. A distinct and direct road; not one that is apparent at one time and then ceases to be traceable. Protector; a Guardian.
It comes from the root “hafiza� (ha-fa-za), which means to guard, protect, take care of, watch, put in store, preserver, learn by heart. He kept it, preserved it, guarded it, protected it, or took care of it; namely a thing; he prevented it from perishing, or becoming lost.
References:
An Arabic-English Lexicon, E.W. Lane, volume two, pp. 601 - 603
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 129
A Dictionary and Glossary of the Koran, John Penrice, p. 36
Concordance of the Koran, Gustav Flugel, pp. 53 - 54
Occurrences of “hafithun� in the Koran: 1
Location: 86.4
Occurrences of the root “hafiza�, and 28 derivations, in the Koran: 43
Locations: 2.238, 2.255, 4.34, 4.80, 5.44, 5.89, 6.61, 6.92, 6.107, 9.112, 11.57, 11.86, 12.12, 12.55, 12.63, 12.64, 12.65, 12.81, 13.11, 15.9, 15.17, 21.32, 21.82, 23.5, 23.9, 24.30, 24.31, 33.35, 34.21, 37.7, 41.12, 42.6, 42.48, 50.4, 50.32, 70.29, 70.34, 82.10, 83.33, 85.22, 86.4
Summary of 86.4:
• In the Gospel of John, Jesus declares that when He is crucified, He, alone, will draw all (pas) to Himself (John 12.32 – 33)
• While speaking regarding His disciples, Jesus declares that only He is both the singular Keeper (tereo) and the singular Guardian (phulasso) (John 17.12)
• As a self-proclaimed Guardian, Jesus informs us that He intends “to hold in reserve, keep, reserve; to store up, lay up for oneself� mankind
• Revelation further likens Jesus’ return on a cloud, to that of a reaper gathering His harvest of souls (Rev 14.14 – 16)
• Thus, John has revealed to us the following:
Jesus gathers souls unto Himself as a result of His crucifixion
Jesus gathers the souls when He returns on a Cloud
• 86.4 initiates with the particle “in�, denoting the happening of the second of two events in consequence of the happening of the first, whether the second be immediate or deferred, and whether the condition be affirmation or negative
• Since 86.4 is the second of two events, this would indicate that the first event was the proclamation, by the Morning Star (i.e. Jesus Christ), to His slave John, of His return on a Cloud as told to us in the preceding ayahs 86.1 – 86.3
• We are told that this second event, which hinges off the first event, involves every (kullu) soul (nafsin)
• The particle “lamma� expands upon every soul as a gathering
• Further, the preposition and personal pronoun “AAalayha� informs us that every soul gathers upon something
• The gathering of the souls is upon the masculine, singular participle “hafithun�
• “Hafithun� occurs only once in the Koran and refers to a Guardian
• This singular Guardian is one that is keeping, preserving, guarding, or taking care of a thing; or a keeper; preserver; keeping and tending, or pasturing and defending
• The root “hafiza� also brings forth further insight by telling us that “he prevented it from perishing, or becoming lost�
• Thus, this second event, described in 86.4, informs us that because of the returning of the Morning Star (i.e. Jesus Christ), souls are gathered unto Him, as the sole Guardian
86.5...
Post #7Jesus, the Life Giver
Jesus speaks regarding His Glorification upon the Cross…
ταυτα ελαλησεν ιησους και επα�ας τους οφθαλμους αυτου εις τον ου�ανον ειπεν πατε� εληλυθεν η ω�α δοξασον σου τον υιον ινα ο υιος δοξαση σε καθως εδωκας αυτω εξουσιαν πασης σα�κος ινα παν ο δεδωκας αυτω δωσει αυτοις ζωην αιωνιον αυτη δε εστιν η αιωνιος ζωη ινα γινωσκωσιν σε τον μονον αληθινον θεον και ον απεστειλας ιησουν χ�ιστον
tauta laleo Iesous kai epairo ho ophthalmos autos eis ho ouranos epo pater erchomai ho hora doxazo sou ho huios hina ho huios doxazo se kathos didomi autos exousia pas sarx hina pas hos didomi autos didomi autos zoe aionios houtos de esti ho aionios zoe hina ginosko se ho monos alethinos theos kai hos apostello Iesous Christos
Jesus spoke these things and lifted up His eyes to Heaven saying Father, the hour has come. Glorify this Your Son, that the Son may also glorify You, as You gave to Him authority over all flesh, so that to all which You gave to Him, He may give to them everlasting life. And this is everlasting life, that they may know You, the only true God, and Jesus Christ, whom You have sent. (John 17.1 – 3)
This monumental proclamation by Jesus states that He, alone (autos), has authority over all flesh, and that He is the singular giver (didomi) of eternal life.
Jesus, all through the Gospel of John, proclaims that He (The Son) gives everlasting life to those who believe in Him.
Jesus refers to Theos as the only true singular God. Observe that Jesus includes Himself with the singular Theos via the singular masculine adjectives “monos� and “alethinos�.
εν δε τη εσχατη ημε�α τη μεγαλη της εο�της ειστηκει ο ιησους και εκ�αξεν λεγων εαν τις διψα ε�χεσθω π�ος με και πινετω ο πιστευων εις εμε καθως ειπεν η γ�αφη ποταμοι εκ της κοιλιας αυτου �ευσουσιν υδατος ζωντος τουτο δε ειπεν πε�ι του πνευματος ου εμελλον λαμβανειν οι πιστευσαντες εις αυτον ουπω γα� ην πνευμα οτι ιησους ουπω εδοξασθη
en de ho eschatos hemera ho megas ho heorte histemi ho iesous kai krazo lego ean tis dipsao erchomai pros me kai pino ho pisteuo eis ego kathos lego ho graphe potamos ek ho koilia autos rheo hudor zao houtos de lego peri ho pneuma hos mello lambano ho pisteuo eis autos oupo gar eimi pneuma hoti iesous oudepo doxazo
And in the last day of the great feast, Jesus stood and cried out, saying, If anyone thirsts, let him come to Me and drink. The one believing into Me, as the Scripture said, Out of his heart will flow rivers of living water. But He said this concerning the Spirit, whom the ones believing into Him were about to receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified. (John 7.37 – 39)
Observing the key term…
κοιλιας = “koilia�
“koilia� definition:
Strong’s #G2836. Feminine noun. The inward part, the inner man, similar to the breast, the heart as we speak of it in English. Stands metaphorically for the innermost part of man, the soul, the heart, seat of thought, feeling, choice. Seat of inward life, of feelings and desires, belly (but English prefers the functional equivalent, heart). Denotes the hidden, innermost recesses of the human body. A cavity, i.e. the abdomen; by implication the matrix; figuratively the heart; belly. The belly of man, the bowels, as the receptacle of food, meaning the stomach, either in man or animals. From koilos (hollow); in its broadest sense the cavity of the body that stores such organs as the stomach, intestines, and womb, then in reference to such parts.
References:
Theological Dictionary of the New Testament (TDNT), Gerhard Kittel, Gerhard Friedrich, & Geoffrey W. Bromiley, volume three, pp. 786 – 789; 446
A Greek-English Lexicon of the New Testament and other early Christian Literature, 3rd edition (BDAG), Frederick William Danker, pp. 550 – 551
Thayer’s Greek-English Lexicon of the New Testament, Joseph H. Thayer, p. 351
The Complete Wordstudy Dictionary of the New Testament, Warren Baker, Warren Baker, based on the lexicons of Edward Robinson & John Parkhurst, p. 872
The New Strong’s expanded exhaustive concordance of the Bible (red-letter edition), James Strong, LL.D., S.T.D., p. 141
In these verses, Jesus has revealed to all humanity that the inner man, the soul, the heart (koilia) of the ones believing into Him, shall receive the Holy Spirit, which will flow as rivers of living water.
As these verses proclaim, this gift to all humanity is about to be given through Jesus Christ upon His death on the Cross, and subsequent Resurrection.
Compare to 86.5…
�لينظر الإنسن مم خلق
Falyanthuri al-insanu mimma khuliqa
86.5 So, the human looks upon that which was created the inner man.
This ayah initiates with the conjunctive particle…
� = “fa�
“fa� definition:
A prefixed inseparable conjunction particle having conjunctive power. A particle of classification or gradation which sometimes unites single words, indicating that the objects enumerated immediately succeed or are closely behind one another; but more usually connects two clauses, showing either that the latter is immediately subsequent to the former in time, or that it is connected with it by some internal link, such as that of cause and effect. It implies a close connection between the sentences before and after it. This connection may be either definite cause and effect or a natural sequence of events signifying; And, Then; For; Therefore; So that; So; In order that; In that case; In consequence; Afterwards; At least; Lest; Because; For fear of; Truly, After, By; But; Thus; Consequently; In order to. It is also expletive, and a prefix to other particles.
References:
An Arabic-English Lexicon, E.W. Lane, volume six, pp. 2321 – 2323
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, pp. 290 - 291
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 414
Connecting…
لينظر = “lyanthuri�
“lyanthuri� definition:
Imperfect tense, 3rd person, masculine singular. Looks at.
�لينظر = “fa� + “lyanthuri� = “falyanthuri� = so looks at
It comes from the root “nazara� (nun-za-ra), which means he looked at, or towards, in order to see, him, or it; he considered, or viewed, him, or it with his eye; with the sight of the eye; i.e. looked at him, or it. To look, behold; to look on, look at; to look for, expect. To see, look at, gaze, observe, behold, consider, regard, listen to, be patient towards, wait, contemplate, grant respite, put off, scrutinize, show kindness, examine, search, reflect upon, meditate, reflect.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, pp. 2810 - 2813
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 568
A Dictionary and Glossary of the Koran, John Penrice, p. 148
Concordance of the Koran, Gustav Flugel, p. 196
Occurrences of “falyanthuri� in the Koran: 4
Locations: 18.19, 22.15, 80.24, 86.5
Observing one of these Koranic occurrences of “falyanthuri� outside of 86.5…
من كان يظن أن لن ينصره الله �ي الدنيا والاءخرة �ليمدد بسبب
إلى السماء ثم ليقطع �لينظر هل يذهبن كيده ما يغيظ
Man kana yathunnu an lan yansurahu Allahu fee alddunya waal-akhirati falyamdud bisababin ila alssama-i thumma liyaqtaAA falyanthur hal yuthhibanna kayduhu ma yagheethu
22.15 He who was he thinks that “allah�, he does not go on helping him in the present world and the hereafter, so should prolong on account of the way to the cloud, then he to cut, so (he) looks at; does he certainly take away his arrangement that angered him?
This ayah appears to have its origins in the Book of Revelation chapter fourteen, in which Jesus appears on a cloud and reaps His harvest of believers.
Observe that we have yet another confirmation of Jesus being seen coming on a cloud.
The next word informs us who does the seeing…
إنسن = “insanu�
“insanu� definition:
Collective noun. Mankind; human being. Sociable ness; companionableness; conversableness; inclination to company or converse; friendliness. A chosen, select, particular, or special friend or companion. A numerous company of men; many men. A tribe staying, residing, swelling, or abiding; the people of a place of alighting or abode.
الإنسن = “al� + “insanu� = “al-insanu� = the human
It comes from the root “anisa� (alif-nun-siin), which means he was, or became, sociable, companionable, conversable, inclined to company or converse, friendly, amicable , or familiar, with him, or by means of him, and to him; to be familiar, polite, kind, social, have an intimate connection.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 113 - 115
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 35 - 36
A Dictionary and Glossary of the Koran, John Penrice, p. 12
Concordance of the Koran, Gustav Flugel, p. 23
Connecting what the human sees…
مم = “mimma�
“mimma� definition:
This particle is a combination of “min� & “ma�. “Min� is a preposition used for expressing starting point, part of a whole, origin as, from, of some, amongst. Determining time mood of action, as, no, upon, from, of. “Ma� is a conjunctive pronoun. That; Which, That which; whatsoever; As; As much; In such a manner as; As much as; As far as; Any kind; When; How.
Reference:
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 523 – 524, 542
And finally, the event…
خلق = “khuliqa�
“khuliqa� definition:
Passive perfect, 3rd person, masculine singular. Was created. The moral character; or fashion of the inner man; i.e. his mind, or soul, and its peculiar qualities and attributes; the fashion of the outer man, and its peculiar qualities and attributes; it signifies also custom or habit (as being a second nature).
It comes from the root “khalaqa� (kh-lam-qaf), which means the act of measuring; or determining the measure, proportion, or the like, of a thing; and the making a thing by measure, or according to the measure of another thing; or proportioning a thing to another thing. It signifies the bringing of a thing into existence according to a certain measure, or proportion, and so as to make it equal to another thing, or uniform therewith; or the originating or producing a thing after a pattern or model which one has devised, not after the similitude of anything pre-existing. As an act of God, it signifies the originating or bringing into being or existence anything not after the similitude of anything pre-existing; and the creating a thing; and thus it is generally best rendered; as meaning the bringing into existence from a state of no-existence. As an act of God, signifies the creating out of nothing. To measure, proportion, determine, fashion, create, form a thing, be firm, apt to a thing, behave kindly.
References:
An Arabic-English Lexicon, E.W. Lane, volume two, pp. 799 - 803
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 163 - 164
A Dictionary and Glossary of the Koran, John Penrice, pp. 44- 45
Concordance of the Koran, Gustav Flugel, pp. 63 - 64
Occurrences of “khuliqa� in the Koran: 4
Locations: 21.37, 70.19, 86.5, 86.6
Summary of 86.5:
• In the Gospel of John, as Jesus prepares for His eminent crucifixion, He speaks regarding His Glorification upon the Cross (John 17.1 – 3)
• Jesus states that He, alone (autos), has authority over all flesh, and that He is the singular giver (didomi) of eternal life
• Jesus, all through the Gospel of John, proclaims that He (The Son) gives everlasting life to those who believe in Him
• Jesus refers to Theos as the only true singular God. Jesus also includes Himself with the singular Theos via the singular masculine adjectives “monos� and “alethinos�
• As the sole giver of eternal life, Jesus reveals to all humanity that the inner man, the soul, the heart (koilia) of the ones believing into Him, shall receive the Holy Spirit, which will flow as rivers of living water (John 7.37 – 39)
• “Koilia� refers to the inner man - it stands metaphorically for the innermost part of man, the soul, the heart
• This gift to all humanity is about to be given through Jesus Christ upon His death on the Cross, and subsequent Resurrection
• Thus, Biblical scripture states:
• Jesus is God
• Jesus gives eternal Life
• Jesus reveals the inner man
• 86.5 initiates 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
• Thus, we are told that the gathering of souls, by The Guardian, The Morning Star (i.e. Jesus Christ), as mentioned in 86.4, is intimately linked with what is about to be stated in 86.5
• “Fa� is inseparably connected to the imperfect tense “lyanthuri�, which means “looks at�
• The root “nazara� further informs us what exactly is being “looked at� via the definition “he looked at, or towards, in order to see, him, or it; he considered, or viewed, him, or it with his eye; with the sight of the eye; i.e. looked at him, or it.�
• Thus, from the classic definition, a singular person is being viewed visually
• Since the verb “lyanthuri� is in the imperfect tense, this tells us that this person is still being looked upon
• Further, another instance of “falyanthuri�, outside of 86.5(22.15), appears to have its origins in the Book of Revelation chapter fourteen, in which Jesus appears on a cloud and reaps His harvest of believers - thus we have yet another confirmation of Jesus being seen coming on a cloud, as sura 86 has already amply confirmed
• We are told that mankind is doing the viewing based upon the juxtaposed word “al-insanu�
• The next revealing term used in this ayah is “mimma� which expresses a starting point, an origin
• The final word tells us what is being originated, via the usage of the perfect tense “khuliqa�
• “Khuliqa� means “was created�, and refers to “the inner man; i.e. his mind, or soul� - identically matching the Glorification of Jesus Christ as recorded in the Gospel of John
• The root “khalaqa� sheds even more light by defining this creation as “the originating or producing a thing after a pattern or model�
• Further, “khalaqa� is an act of God
• The inner man is being initiated by an act of God – which implies that the Guardian, the Morning Star (i.e. Jesus Christ) is God
• Thus, pulling these terms together, the completed action tense of “khuliqa� indicates to us an event that has already occurred in the past, involving “him�, as an act of God, and yet mankind is still viewing this event, even to this day, as a new starting point
• Thus 86.5 states:
• Mankind is viewing Jesus Christ upon the Cross
• The Cause is Jesus Christ
• The Effect is the rebirth of mankind to everlasting life though His crucifixion
• Jesus reveals the inner man
• Observe also that sura 86 only repeats and paraphrases Biblical scripture in which the true Biblical God is proclaimed
• Nowhere in the entirety of sura 86 do we have the god “allah� mentioned
• Sura 86 only describes the deity attributes of the true Biblical God Jesus Christ
Jesus speaks regarding His Glorification upon the Cross…
ταυτα ελαλησεν ιησους και επα�ας τους οφθαλμους αυτου εις τον ου�ανον ειπεν πατε� εληλυθεν η ω�α δοξασον σου τον υιον ινα ο υιος δοξαση σε καθως εδωκας αυτω εξουσιαν πασης σα�κος ινα παν ο δεδωκας αυτω δωσει αυτοις ζωην αιωνιον αυτη δε εστιν η αιωνιος ζωη ινα γινωσκωσιν σε τον μονον αληθινον θεον και ον απεστειλας ιησουν χ�ιστον
tauta laleo Iesous kai epairo ho ophthalmos autos eis ho ouranos epo pater erchomai ho hora doxazo sou ho huios hina ho huios doxazo se kathos didomi autos exousia pas sarx hina pas hos didomi autos didomi autos zoe aionios houtos de esti ho aionios zoe hina ginosko se ho monos alethinos theos kai hos apostello Iesous Christos
Jesus spoke these things and lifted up His eyes to Heaven saying Father, the hour has come. Glorify this Your Son, that the Son may also glorify You, as You gave to Him authority over all flesh, so that to all which You gave to Him, He may give to them everlasting life. And this is everlasting life, that they may know You, the only true God, and Jesus Christ, whom You have sent. (John 17.1 – 3)
This monumental proclamation by Jesus states that He, alone (autos), has authority over all flesh, and that He is the singular giver (didomi) of eternal life.
Jesus, all through the Gospel of John, proclaims that He (The Son) gives everlasting life to those who believe in Him.
Jesus refers to Theos as the only true singular God. Observe that Jesus includes Himself with the singular Theos via the singular masculine adjectives “monos� and “alethinos�.
εν δε τη εσχατη ημε�α τη μεγαλη της εο�της ειστηκει ο ιησους και εκ�αξεν λεγων εαν τις διψα ε�χεσθω π�ος με και πινετω ο πιστευων εις εμε καθως ειπεν η γ�αφη ποταμοι εκ της κοιλιας αυτου �ευσουσιν υδατος ζωντος τουτο δε ειπεν πε�ι του πνευματος ου εμελλον λαμβανειν οι πιστευσαντες εις αυτον ουπω γα� ην πνευμα οτι ιησους ουπω εδοξασθη
en de ho eschatos hemera ho megas ho heorte histemi ho iesous kai krazo lego ean tis dipsao erchomai pros me kai pino ho pisteuo eis ego kathos lego ho graphe potamos ek ho koilia autos rheo hudor zao houtos de lego peri ho pneuma hos mello lambano ho pisteuo eis autos oupo gar eimi pneuma hoti iesous oudepo doxazo
And in the last day of the great feast, Jesus stood and cried out, saying, If anyone thirsts, let him come to Me and drink. The one believing into Me, as the Scripture said, Out of his heart will flow rivers of living water. But He said this concerning the Spirit, whom the ones believing into Him were about to receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified. (John 7.37 – 39)
Observing the key term…
κοιλιας = “koilia�
“koilia� definition:
Strong’s #G2836. Feminine noun. The inward part, the inner man, similar to the breast, the heart as we speak of it in English. Stands metaphorically for the innermost part of man, the soul, the heart, seat of thought, feeling, choice. Seat of inward life, of feelings and desires, belly (but English prefers the functional equivalent, heart). Denotes the hidden, innermost recesses of the human body. A cavity, i.e. the abdomen; by implication the matrix; figuratively the heart; belly. The belly of man, the bowels, as the receptacle of food, meaning the stomach, either in man or animals. From koilos (hollow); in its broadest sense the cavity of the body that stores such organs as the stomach, intestines, and womb, then in reference to such parts.
References:
Theological Dictionary of the New Testament (TDNT), Gerhard Kittel, Gerhard Friedrich, & Geoffrey W. Bromiley, volume three, pp. 786 – 789; 446
A Greek-English Lexicon of the New Testament and other early Christian Literature, 3rd edition (BDAG), Frederick William Danker, pp. 550 – 551
Thayer’s Greek-English Lexicon of the New Testament, Joseph H. Thayer, p. 351
The Complete Wordstudy Dictionary of the New Testament, Warren Baker, Warren Baker, based on the lexicons of Edward Robinson & John Parkhurst, p. 872
The New Strong’s expanded exhaustive concordance of the Bible (red-letter edition), James Strong, LL.D., S.T.D., p. 141
In these verses, Jesus has revealed to all humanity that the inner man, the soul, the heart (koilia) of the ones believing into Him, shall receive the Holy Spirit, which will flow as rivers of living water.
As these verses proclaim, this gift to all humanity is about to be given through Jesus Christ upon His death on the Cross, and subsequent Resurrection.
Compare to 86.5…
�لينظر الإنسن مم خلق
Falyanthuri al-insanu mimma khuliqa
86.5 So, the human looks upon that which was created the inner man.
This ayah initiates with the conjunctive particle…
� = “fa�
“fa� definition:
A prefixed inseparable conjunction particle having conjunctive power. A particle of classification or gradation which sometimes unites single words, indicating that the objects enumerated immediately succeed or are closely behind one another; but more usually connects two clauses, showing either that the latter is immediately subsequent to the former in time, or that it is connected with it by some internal link, such as that of cause and effect. It implies a close connection between the sentences before and after it. This connection may be either definite cause and effect or a natural sequence of events signifying; And, Then; For; Therefore; So that; So; In order that; In that case; In consequence; Afterwards; At least; Lest; Because; For fear of; Truly, After, By; But; Thus; Consequently; In order to. It is also expletive, and a prefix to other particles.
References:
An Arabic-English Lexicon, E.W. Lane, volume six, pp. 2321 – 2323
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, pp. 290 - 291
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 414
Connecting…
لينظر = “lyanthuri�
“lyanthuri� definition:
Imperfect tense, 3rd person, masculine singular. Looks at.
�لينظر = “fa� + “lyanthuri� = “falyanthuri� = so looks at
It comes from the root “nazara� (nun-za-ra), which means he looked at, or towards, in order to see, him, or it; he considered, or viewed, him, or it with his eye; with the sight of the eye; i.e. looked at him, or it. To look, behold; to look on, look at; to look for, expect. To see, look at, gaze, observe, behold, consider, regard, listen to, be patient towards, wait, contemplate, grant respite, put off, scrutinize, show kindness, examine, search, reflect upon, meditate, reflect.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, pp. 2810 - 2813
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 568
A Dictionary and Glossary of the Koran, John Penrice, p. 148
Concordance of the Koran, Gustav Flugel, p. 196
Occurrences of “falyanthuri� in the Koran: 4
Locations: 18.19, 22.15, 80.24, 86.5
Observing one of these Koranic occurrences of “falyanthuri� outside of 86.5…
من كان يظن أن لن ينصره الله �ي الدنيا والاءخرة �ليمدد بسبب
إلى السماء ثم ليقطع �لينظر هل يذهبن كيده ما يغيظ
Man kana yathunnu an lan yansurahu Allahu fee alddunya waal-akhirati falyamdud bisababin ila alssama-i thumma liyaqtaAA falyanthur hal yuthhibanna kayduhu ma yagheethu
22.15 He who was he thinks that “allah�, he does not go on helping him in the present world and the hereafter, so should prolong on account of the way to the cloud, then he to cut, so (he) looks at; does he certainly take away his arrangement that angered him?
This ayah appears to have its origins in the Book of Revelation chapter fourteen, in which Jesus appears on a cloud and reaps His harvest of believers.
Observe that we have yet another confirmation of Jesus being seen coming on a cloud.
The next word informs us who does the seeing…
إنسن = “insanu�
“insanu� definition:
Collective noun. Mankind; human being. Sociable ness; companionableness; conversableness; inclination to company or converse; friendliness. A chosen, select, particular, or special friend or companion. A numerous company of men; many men. A tribe staying, residing, swelling, or abiding; the people of a place of alighting or abode.
الإنسن = “al� + “insanu� = “al-insanu� = the human
It comes from the root “anisa� (alif-nun-siin), which means he was, or became, sociable, companionable, conversable, inclined to company or converse, friendly, amicable , or familiar, with him, or by means of him, and to him; to be familiar, polite, kind, social, have an intimate connection.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 113 - 115
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 35 - 36
A Dictionary and Glossary of the Koran, John Penrice, p. 12
Concordance of the Koran, Gustav Flugel, p. 23
Connecting what the human sees…
مم = “mimma�
“mimma� definition:
This particle is a combination of “min� & “ma�. “Min� is a preposition used for expressing starting point, part of a whole, origin as, from, of some, amongst. Determining time mood of action, as, no, upon, from, of. “Ma� is a conjunctive pronoun. That; Which, That which; whatsoever; As; As much; In such a manner as; As much as; As far as; Any kind; When; How.
Reference:
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 523 – 524, 542
And finally, the event…
خلق = “khuliqa�
“khuliqa� definition:
Passive perfect, 3rd person, masculine singular. Was created. The moral character; or fashion of the inner man; i.e. his mind, or soul, and its peculiar qualities and attributes; the fashion of the outer man, and its peculiar qualities and attributes; it signifies also custom or habit (as being a second nature).
It comes from the root “khalaqa� (kh-lam-qaf), which means the act of measuring; or determining the measure, proportion, or the like, of a thing; and the making a thing by measure, or according to the measure of another thing; or proportioning a thing to another thing. It signifies the bringing of a thing into existence according to a certain measure, or proportion, and so as to make it equal to another thing, or uniform therewith; or the originating or producing a thing after a pattern or model which one has devised, not after the similitude of anything pre-existing. As an act of God, it signifies the originating or bringing into being or existence anything not after the similitude of anything pre-existing; and the creating a thing; and thus it is generally best rendered; as meaning the bringing into existence from a state of no-existence. As an act of God, signifies the creating out of nothing. To measure, proportion, determine, fashion, create, form a thing, be firm, apt to a thing, behave kindly.
References:
An Arabic-English Lexicon, E.W. Lane, volume two, pp. 799 - 803
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 163 - 164
A Dictionary and Glossary of the Koran, John Penrice, pp. 44- 45
Concordance of the Koran, Gustav Flugel, pp. 63 - 64
Occurrences of “khuliqa� in the Koran: 4
Locations: 21.37, 70.19, 86.5, 86.6
Summary of 86.5:
• In the Gospel of John, as Jesus prepares for His eminent crucifixion, He speaks regarding His Glorification upon the Cross (John 17.1 – 3)
• Jesus states that He, alone (autos), has authority over all flesh, and that He is the singular giver (didomi) of eternal life
• Jesus, all through the Gospel of John, proclaims that He (The Son) gives everlasting life to those who believe in Him
• Jesus refers to Theos as the only true singular God. Jesus also includes Himself with the singular Theos via the singular masculine adjectives “monos� and “alethinos�
• As the sole giver of eternal life, Jesus reveals to all humanity that the inner man, the soul, the heart (koilia) of the ones believing into Him, shall receive the Holy Spirit, which will flow as rivers of living water (John 7.37 – 39)
• “Koilia� refers to the inner man - it stands metaphorically for the innermost part of man, the soul, the heart
• This gift to all humanity is about to be given through Jesus Christ upon His death on the Cross, and subsequent Resurrection
• Thus, Biblical scripture states:
• Jesus is God
• Jesus gives eternal Life
• Jesus reveals the inner man
• 86.5 initiates 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
• Thus, we are told that the gathering of souls, by The Guardian, The Morning Star (i.e. Jesus Christ), as mentioned in 86.4, is intimately linked with what is about to be stated in 86.5
• “Fa� is inseparably connected to the imperfect tense “lyanthuri�, which means “looks at�
• The root “nazara� further informs us what exactly is being “looked at� via the definition “he looked at, or towards, in order to see, him, or it; he considered, or viewed, him, or it with his eye; with the sight of the eye; i.e. looked at him, or it.�
• Thus, from the classic definition, a singular person is being viewed visually
• Since the verb “lyanthuri� is in the imperfect tense, this tells us that this person is still being looked upon
• Further, another instance of “falyanthuri�, outside of 86.5(22.15), appears to have its origins in the Book of Revelation chapter fourteen, in which Jesus appears on a cloud and reaps His harvest of believers - thus we have yet another confirmation of Jesus being seen coming on a cloud, as sura 86 has already amply confirmed
• We are told that mankind is doing the viewing based upon the juxtaposed word “al-insanu�
• The next revealing term used in this ayah is “mimma� which expresses a starting point, an origin
• The final word tells us what is being originated, via the usage of the perfect tense “khuliqa�
• “Khuliqa� means “was created�, and refers to “the inner man; i.e. his mind, or soul� - identically matching the Glorification of Jesus Christ as recorded in the Gospel of John
• The root “khalaqa� sheds even more light by defining this creation as “the originating or producing a thing after a pattern or model�
• Further, “khalaqa� is an act of God
• The inner man is being initiated by an act of God – which implies that the Guardian, the Morning Star (i.e. Jesus Christ) is God
• Thus, pulling these terms together, the completed action tense of “khuliqa� indicates to us an event that has already occurred in the past, involving “him�, as an act of God, and yet mankind is still viewing this event, even to this day, as a new starting point
• Thus 86.5 states:
• Mankind is viewing Jesus Christ upon the Cross
• The Cause is Jesus Christ
• The Effect is the rebirth of mankind to everlasting life though His crucifixion
• Jesus reveals the inner man
• Observe also that sura 86 only repeats and paraphrases Biblical scripture in which the true Biblical God is proclaimed
• Nowhere in the entirety of sura 86 do we have the god “allah� mentioned
• Sura 86 only describes the deity attributes of the true Biblical God Jesus Christ
86.6...
Post #8Jesus’ Crucifixion and death upon the Cross
In the Gospel of John, we are given this eye witness account regarding Jesus’ crucifixion…
ηλθον ουν οι στ�ατιωται και του μεν π�ωτου κατεαξαν τα σκελη και του αλλου του συσταυ�ωθεντος αυτω επι δε τον ιησουν ελθοντες ως ειδον ηδη αυτον τεθνηκοτα ου κατεαξαν αυτου τα σκελη αλλ εις των στ�ατιωτων λογχη αυτου την πλευ�αν ενυξεν και εξηλθεν ευθυς αιμα και υδω�
erchomai oun ho stratiotes kai ho men protos katagnumi ho skelos kai ho allos ho sustauroo autos epi de ho Iesous erchomai hos eido ede autos thnesko ou katagnumi autos ho skelos alla heis ho stratiotes logche autos ho pleura nusso kai exerchomai eutheos haima kai hudor
Then the soldiers came and broke the legs of the first, and of the other crucified with Him. But on coming to Jesus, when they saw He was dead already, they did not break His legs. But one of the soldiers spear pierced His side, and at once blood and water came out. (John 19.32 – 34)
John records that Jesus indeed died upon the cross.
As confirmation of this, a soldier thrusts his spear into Jesus’ side, upon which blood (haima) and water ( hudor) came out at once (exerchomai eutheos)…
In Revelation, John records this regarding Jesus’ crucifixion…
και απο ιησου χ�ιστου ο μα�τυς ο πιστος ο π�ωτοτοκος των νεκ�ων και ο α�χων των βασιλεων της γης τω αγαπωντι ημας και λυσαντι ημας εκ των αμα�τιων [ημων] εν τω αιματι αυτου και εποιησεν ημας βασιλειαν ιε�εις τω θεω και πατ�ι αυτου αυτω η δοξα και το κ�ατος εις τους αιωνας αμην ιδου ε�χεται μετα των νεφελων και οψεται αυτον πας οφθαλμος και οιτινες αυτον εξεκεντησαν και κοψονται επ αυτον πασαι αι φυλαι της γης ναι αμην
Kai apo iesous christos ho martus ho pistos ho prototokos ho nekros kai ho archon ho basileus ho ge ho agapao hemas kai louo hemas ek ho hamartia hemas en ho haima autos kai poieo hemas basileia hiereus ho theos kai pater autos autos ho doxa kai ho kratos eis ho aion ho aion amen idou erchomai meta ho nephele kai optanomai autos pas ophthalmos kai hostis autos ekkenteo kai kopto epi autos pas ho phule ho ge nai amen
and from Jesus Christ the Witness, the Faithful, the First-born out of the dead, and the Ruler of the kings of the earth. He, loving us, and washing us from our sins by His blood, and to make us a kingdom and priests to God, and His Father. To Him the glory and the might forever and ever. Amen. “Behold, He comes with the clouds," and "every eye will see Him, and the ones who pierced" Him, and all the tribes of the earth "will wail on account of Him." Yes, Amen. (Rev 1.5 - 7)
These verses confirm Jesus’ piercing and death upon the Cross, subsequent Resurrection, and His forgiveness of our sins.
Observe that Jesus’ forgiveness of our sins is likened to a liquid cleansing. We are told in these verses that only Jesus’ blood (haima autos) can wash (louo) us of our sins (hamartia).
John’s eye witness informs us that this liquid cleansing involves both Water & Blood.
Observe also that even though Jesus, Theos, and The Father are all mentioned separately, their action is singular via the usage of singular terms such as “autos� and “poieo� (to make), and it is this singular entity that receives the glory.
Compare to 86.6…
خلق من ماء دا�ق
Khuliqa min ma-in dafiqin
86.6 The inner man was created out of water pouring forth at once.
This ayah initiates with the same term as 86.5 ended with, “khuliqa�.
Following this, is the preposition…
من = “min�
“min� definition:
A preposition signifying origin, composition, explanation, commencement, or separation; in its ordinary acceptation, it is equivalent to: of, from, or out of; or, when following a comparative, than; but it occasionally may be rendered: on, by, by reason of, some or a portion of, of the same kind as, after the manner of, etc. Used for expressing a starting point, part of a whole, origin as, from, of some amongst, of, from, on account of,
References:
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 280 - 282
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 542
A Dictionary and Glossary of the Koran, John Penrice, pp. 140 - 141
This preposition is tied to…
ماء = “ma-in�
“ma-in� definition:
Collective generic noun. Water; sap of plants; juice; liquor. Luster (likened to water, and running water) of the teeth. The water of a sword.
It comes from the root “maha� (miim-wa-ha), which means to hold much water, draw water; to be full of water (a well).
Note from Wright:
“In such, Arabic lexicons as are arranged according to the etymological principle, a verb is frequently given as the etymon of what are really primitive nouns, and a comparison of the meaning of the two shows that the former is, in fact, the derivative word. Thus “ma-in� is not derived from “maha�, to be full of water, which is given in the dictionaries as its root, but, conversely, “maha� is a denominative verb, formed from “ma-in�
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3025
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 106
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 547 - 548
A Dictionary and Glossary of the Koran, John Penrice, p. 142
Concordance of the Koran, Gustav Flugel, pp. 188 - 189
Occurrences of “ma-in�, “alma-i� in the Koran: 52
Locations: 2.22, 2.74, 2.164, 4.43, 5.6, 6.99, 7.50, 7.57, 8.11, 11.7, 11.43, 11.44, 13.14, 13.17, 14.16, 14.32, 15.22, 16.10, 16.65, 20.53, 21.30, 22.5, 22.63, 23.18, 24.39, 24.45, 25.48, 25.54, 27.60, 28.23, 29.63, 30.24, 31.10, 32.8, 32.27, 35.27, 39.21, 41.39, 43.11, 47.15 (2x), 50.9, 54.12, 54.28, 56.68, 69.11, 72.16, 77.20, 77.27, 78.14, 80.25, 86.6
Observing the Koranic usages of the term…
• 2.22…water from the clouds
• 2.74…the water flows from rocks
• 2.164…water from the clouds
• 4.43…water for washing
• 5.6…water for washing
• 6.99…water from the clouds
• 7.50…the water poured down
• 7.57…the water descends
• 8.11…water from the clouds
• 11.7…the water beneath the throne
• 11.43…the water of Noah
• 11.44….the water of Noah
• 13.14…the water to mouth
• 13.17…water from the clouds
• 14.16…water in hell
• 14.32…water from the clouds
• 15.22…water from the clouds
• 16.10…water from the clouds
• 16.65…water from the clouds
• 20.53…water from the clouds
• 21.30…the water for making all things
• 22.5…the water poured
• 22.63…water from the clouds
• 23.18…water from the clouds
• 24.39…water for drink
• 24.45…animal creation from water
• 25.48…water from the clouds
• 25.54…Human creation from the water
• 27.60…water from the clouds
• 28.23…water for drink
• 29.63…water from the clouds
• 30.24…water from the clouds
• 31.10…water from the clouds
• 32.8…Human creation from water
• 32.27…the water driven
• 35.27…water from the clouds
• 39.21…water from the clouds
• 41.39…the water sent down
• 43.11…water from the clouds
• 47.15…water of Paradise and water of hell
• 50.9…water from the clouds
• 54.12…the water from the earth
• 54.28…the water is divided
• 56.68…the water to drink
• 69.11…the water of Noah
• 72.16…the water of Paradise
• 77.20…Human creation from water
• 77.27…water for drink
• 78.14…water from the clouds
• 80.25…the water of Paradise
Only three other instances of human water creation exist outside of that found in sura 86.
Water Creation
Observing the three Koranic instances of Human creation via water, which exist outside of sura 86…
25.54
وهو الذي خلق من الماء بشرا �جعله نسبا وصهرا وكان ربك
قديرا
Wahuwa allathee khalaqa mina alma-i basharan fajaAAalahu nasaban wasihran wakana rabbuka qadeeran
25.54 And he, whom He created from the water, a human being, so He made him kinship and marriage, and worthy of your Lord, possessor of power.
This ayah informs us that human “creation� from water is intimately coupled with kinship (nasaban) and marriage (sihran).
The classic definition of “nasaban� imparts to us a relationship with respect to a father. Its root “nasaba� imparts someone announcing his relationship by such phrases as: the son of such a one: or He is of such a tribe, etc.
The only other two Koranic usages of the root “nasaba� and its derivatives both pertain to the resurrection, and to the blowing of the final trumpet.
This ayah is informing us of a “water creation� that makes mankind worthy of his Lord.
-----------------------------
32.8
الذي Ø£Øسن كل شيء خلقه وبدأ خلق الإنسن من طين ثم جعل نسله من سللة من ماء مهين ثم سويه ونÙ�Ø® Ù�يه من روØÙ‡ وجعل لكم السمع والأبصر
والأ�ءدة قليلا ما تشكرون
Allathee ahsana kulla shay-in khalaqahu wabadaa khalqa al-insani min teenin thumma jaAAala naslahu min sulalatin min ma-in maheenin thumma sawwahu wanafakha feehi min roohihi wajaAAala lakumu alssamAAa waal-absara waal-af-idata qaleelan ma tashkuroona
Whom he did good every thing, He created it, and He started (to) create the human from clay. Then He made his progeny from what is drawn forth from abject water. Then He perfected him, and He breathed in him from His Spirit, and He made for you the hearing, and the understanding, and the hearts, little (is) that you give thanks. (32.7 – 9)
The context of this ayah draws from Genesis material and adds to it that progeny emanate from abject water.
-----------------------------
77.20
ألم نخلقكم من ماء مهين �جعلنه �ي قرار مكين إلى قدر معلوم �قدرنا �نعم القدرون
Alam nakhluqkum min ma-in maheenin fajaAAalnahu fee qararin makeenin ila qadarin maAAloomin faqadarna faniAAma alqadiroona
Did we not create you from abject water? So we made him in a secure place, the established one. To a measure known. So we decreed so praised those who have power. (77.20 – 23)
Careful consideration of the context of this last human creation via water ayah shows that it shares the same terminology as that used in other places of the Koran.
Let’s look…
Reviewing, once more, the context of the human creation via water…
�جعلنه �ي قرار مكين
FajaAAalnahu fee qararin makeenin
77.21 So we made him in a secure place, the established one.
Compare to this ayah…
ثم جعلنه نط�ة �ي قرار مكين
Thumma jaAAalnahu nutfatan fee qararin makeenin
23.13 Then we made him a quantity of pure water in a secure place, the established one.
The common terminology shared between the context of 77.20 and 23.13 provides a vital clue that water (ma-in) is used in unison with a quantity of pure water (nutfatan).
Further, the context of 23.13 also clearly mandates that blood (alaqatan) also be considered along with these, as well. Thus, we need to consider all three of these fluid-based human creation passages within the Koran, as they are all intimately linked with one another…
To begin with, consider how the shared term “makeenin� (established one) is used elsewhere in the Koran, in addition to 77.21 & 23.23, as thus…
ذي قوة عند ذي العرش مكين
Thee quwwatin AAinda thee alAAarshi makeenin
81.20 Lord of power in the presence and possession of the throne, the established one
As outlined in the sura 81 exegesis, 81.20 pertains to the establishment of Jesus upon the throne by mentioning the established one (makeenin), from the root “makuna� (meaning he made Him to have dominion) which clearly indicates that the Word (from 81.19), is God Almighty.
The only other Koranic location of “makeenin� is found in 12.54, in which is described the presence of a King.
Thus, the authors of the Koran have formed a premise that the fluid-based human creation passages are dealing with deity, in particular deity of Jesus Christ.
Blood Creation
Reviewing all six Koranic instances of human creation via blood…
First, defining the key terms used…
علق/ علقة = “alaqin�/ “alaqatan�
Definition:
Noun. Anything hung, or suspended. Blood, in a general sense: or intensely red blood: or thick blood; clot of blood; clotted blood; attachment; love; seminal fluid after its appearance. Deaths or decrees of death. The suspensory cord of the pulley of a well; the apparatus by which it is suspended: and the pulley itself.
A hole in a garment, caused by one’s passing by a tree or a thorn that has caught to it. A garment held in high estimation; worn by a man: or a shield: or a sword; wine: or old wine. A certain tree used for tanning.
It comes from the root “aliqa�, which means it hung to it; it was, or became suspended to it: it clung, caught, clave, adhered, held, or stuck fast, to it. To adhere to, hang, love, leech, have an attachment, cling, hold fast, pertain, catch, concern, become attached by love, suspend, fasten a thing, cleave. To cut off the top leaves of a tree, adhere to, hang from.
References:
An Arabic-English Lexicon, E.W. Lane, volume five, pp. 2132 – 2138
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 383
A Dictionary and Glossary of the Koran, John Penrice, p. 99
Concordance of the Koran, Gustav Flugel, p. 128
Observing the contextual usages of these terms…
• 22.5
• 23.14 (2x)
• 40.67
• 75.38
• 96.2
22.5
يأيها الناس إن كنتم �ي ريب من البعث �إنا خلقنكم من تراب ثم
من نط�ة ثم من علقة ثم من مضغة مخلقة وغير مخلقة لنبين لكم
ونقر Ù�ÙŠ الأرØام ما نشاء إلى أجل مسمى ثم نخرجكم Ø·Ù�لا ثم
لتبلغوا أشدكم ومنكم من يتو�ى ومنكم من يرد إلى أرذل العمر
لكيلا يعلم من بعد علم شيءا وترى الأرض هامدة �إذا أنزلنا عليها
الماء اهتزت وربت وأنبتت من كل زوج بهيج
Ya ayyuha alnnasu in kuntum fee raybin mina albaAAthi fa-inna khalaqnakum min turabin thumma min nutfatin thumma min AAalaqatin thumma min mudghatin mukhallaqatin waghayri mukhallaqatin linubayyina lakum wanuqirru fee al-arhami ma nashao ila ajalin musamman thumma nukhrijukum tiflan thumma litablughoo ashuddakum waminkum man yutawaffa waminkum man yuraddu ila arthali alAAumuri likayla yaAAlama min baAAdi AAilmin shay-an watara al-arda hamidatan fa-itha anzalna AAalayha almaa ihtazzat warabat waanbatat min kulli zawjin baheejin
22.5 O! you the people, if you were in doubt from the Resurrection, so certainly we created you from dust, then from a quantity of pure water, then from blood, then from a piece of flesh formed and another formed we will expound to you, and we cause to stay in the wombs what we will to an appointed and named term, then we bring you forth infant, then to you reach your age of full strength, and from you whosoever He has died, and from you whosoever he is intended to, is returned to the long life, so that he knows not from after knowledge that he will, and you shall see the earth lifeless, so when we sent down on it the water, throbbed, and swelled, and sprouts from every kind joyous.
Observe that this ayah contains both “nutfatan� (a quantity of pure water) & “alaqatan� (blood) in the human creation.
Further, these things are mentioned with respect to the Resurrection.
-----------------------------------
23.14
ولقد خلقنا الإنسن من سللة من طين ثم جعلنه نط�ة �ي قرار مكين ثم خلقنا النط�ة علقة �خلقنا العلقة مضغة �خلقنا
المضغة عظما Ù�كسونا العظم Ù„Øما ثم أنشأنه
خلقا اخر Ù�تبارك الله Ø£Øسن الخلقين
Walaqad khalaqna al-insana min sulalatin min teenin thumma jaAAalnahu nutfatan fee qararin makeenin thumma khalaqna alnnutfata AAalaqatan fakhalaqna alAAalaqata mudghatan fakhalaqna almudghata AAithaman fakasawna alAAithama lahman thumma anshanahu khalqan akhara fatabaraka Allahu ahsanu alkhaliqeena
And certainly we created the human from extract from clay. Then we made him a quantity of pure water in a secure place, the established one. Then we created the quantity of pure water, blood, so we created the blood a piece of flesh, so we created the piece of flesh, bone, so we clothed the bones with flesh, then we created him another creation, so exalted “allah�, he did good, the creators. (23.12 – 14)
The context of this ayah contains both “nutfatan� (a quantity of pure water) & “alaqatan� (blood) in the human creation.
Additionally, these two terms are used in relation to the human being created into yet “another creation�…
-----------------------------------
40.67
هو الذي خلقكم من تراب ثم من نط�ة ثم من علقة ثم يخرجكم
ط�لا ثم لتبلغوا أشدكم ثم لتكونوا شيوخا ومنكم من يتو�ى من قبل
ولتبلغوا أجلا مسمى ولعلكم تعقلون
Huwa allathee khalaqakum min turabin thumma min nutfatin thumma min AAalaqatin thumma yukhrijukum tiflan thumma litablughoo ashuddakum thumma litakoonoo shuyookhan waminkum man yutawaffa min qablu walitablughoo ajalan musamman walaAAallakum taAAqiloona
40.67 He whom created you from dust, then from a quantity of pure water, then from blood, then brings you up infant, then to you reach your age of full strength, then you to be occupied with old age, and from you whosoever He has died from before, and to you reach a fixed term, named one and perhaps you, those who use understanding.
Observe that this ayah contains both “nutfatan� (a quantity of pure water) & “alaqatan� (blood) in the human creation.
Additionally, the text mentions an individual that has died from before…
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75.38
ألم يك نطÙ�Ø© من مني يمنى ثم كان علقة Ù�خلق Ù�سوى Ù�جعل منه الزوجين الذكر والأنثى أليس ذلك بقدر على أن ÙŠØÙŠ الموتى
Alam yaku nutfatan min manayyin yumna thumma kana AAalaqatan fakhalaqa fasawwa fajaAAala minhu alzzawjayni alththakara waal-ontha alaysa thalika biqadirin AAala an yuhyiya almawta
Would not be a quantity of pure water from a drop of fluid which is emitted? Then occurred blood, so He created, so He perfected. So He made out of him the husband and wife, The Male and the female. Is not that these, on account of you measure above, so that He gives life (to) the dead ones? (75.37 – 40)
Observe that these ayahs also contain both “nutfatan� (water) & “alaqatan� (blood) along with a resurrection event in which “He gives life to the dead ones�…
-----------------------------------
96.2
اقرأ باسم ربك الذي خلق خلق الإنسن من علق
Iqra bi-ismi rabbika allathee khalaqa khalaqa al-insana min AAalaqin
You read on account of your Lord's name whom he created. He created the human from blood. (96.1 – 2)
Observe that all Koranic instances describing human creation via blood, also include human creation via a quantity of pure water (“nutfatan�), except for 96.2…
Nutfatin Creation
The Koran contains twelve instances of mankind being created from a fluid called “nufatin�.
Defining the term…
نط�ة = “nutfatin�
Noun. Sperma of a man and of a woman. Sperma genitale. Drop of semen; quantity of pure water; drop of fluid.
It comes from the root “natafa� (nun-tay-fa), which means to flow gently, extrude, ooze, exude, to drop, pour, trickle.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3034
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 567
A Dictionary and Glossary of the Koran, John Penrice, p. 148
Concordance of the Koran, Gustav Flugel, p. 196
Observing the contextual usages of this term…
• 16.4
• 18.37
• 22.5
• 23.13
• 23.14
• 35.11
• 36.77
• 40.67
• 53.46
• 75.37
• 76.2
• 80.19
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Jesus, The Truth
خلق السموت والأرض بالØÙ‚ تعلى عما يشركون خلق الإنسن من نطÙ�Ø© Ù�إذا هو خصيم مبين
Khalaqa alssamawati waal-arda bialhaqqi taAAala AAamma yushrikoona khalaqa al-insana min nutfatin fa-itha huwa khaseemun mubeenun
He created the heavens and the earth through ‘The Truth’, high above, from what they associate partners. He created the human from a quantity of pure water, so when he is (a) clear contender. (16.3 – 4)
As demonstrated in numerous other ayahs, Jesus Christ (The Truth) is responsible for the creation of the heavens and the earth.
This ayah further informs us that Jesus created mankind from the liquid “nutfatin�.
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18.37
قال له صاØبه وهو ÙŠØاوره أكÙ�رت بالذي خلقك من تراب ثم من
نط�ة ثم سويك رجلا
Qala lahu sahibuhu wahuwa yuhawiruhu akafarta biallathee khalaqaka min turabin thumma min nutfatin thumma sawwaka rajulan
18.37 His companion said to him and he converses with him: "Did you disbelieve on account of whom created you from dust, then from a quantity of pure water, then perfected you (into) man?"
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Jesus, The Good Man
والله خلقكم من تراب ثم من نطÙ�Ø© ثم جعلكم أزوجا وما تØمل من
أنثى ولا تضع إلا بعلمه وما يعمر من معمر ولا ينقص من عمره
إلا �ي كتب إن ذلك على الله يسير
WaAllahu khalaqakum min turabin thumma min nutfatin thumma jaAAalakum azwajan wama tahmilu min ontha wala tadaAAu illa biAAilmihi wama yuAAammaru min muAAammarin wala yunqasu min AAumurihi illa fee kitabin inna thalika AAala Allahi yaseerun
35.11 And “allah� created you from dust then from a quantity of pure water, then he made you pairs, and that she bears from female and nor she shall lay down except on account of His knowledge, and that you be given a long life from (a) good man, and is not diminished from his lifetime except in a Book, certainly that on “allah� easy to bear.
Here we are told that a good man gives long life…
---------------------------------------------
36.77
أولم ير الإنسن أنا خلقنه من نط�ة �إذا هو خصيم مبين
Awa lam yara al-insanu anna khalaqnahu min nutfatin fa-itha huwa khaseemun mubeenun
36.77 Does not the human see that we created him from a quantity of pure water, so when he is (a) clear contender?
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40.67
هو الذي خلقكم من تراب ثم من نط�ة ثم من علقة ثم يخرجكم
ط�لا ثم لتبلغوا أشدكم ثم لتكونوا شيوخا ومنكم من يتو�ى من قبل
ولتبلغوا أجلا مسمى ولعلكم تعقلون
Huwa allathee khalaqakum min turabin thumma min nutfatin thumma min AAalaqatin thumma yukhrijukum tiflan thumma litablughoo ashuddakum thumma litakoonoo shuyookhan waminkum man yutawaffa min qablu walitablughoo ajalan musamman walaAAallakum taAAqiloona
40.67 He whom created you from dust, then from a quantity of pure water, then from blood, then brings you up infant, then to you reach your age of full strength, then you to be occupied with old age, and from you whosoever He has died from before, and to you reach a fixed term, named one and perhaps you, those who use understanding.
---------------------------------------------
Jesus, The Bright Morning Star
وأنه هو أمات وأØيا وأنه خلق الزوجين الذكر والأنثى من نطÙ�Ø© إذا تمنى وأن عليه النشأة الأخرى وأنه هو أغنى وأقنى وأنه هو رب الشعرى
Waannahu huwa amata waahya waannahu khalaqa alzzawjayni alththakara waal-ontha min nutfatin itha tumna waanna AAalayhi alnnash-ata al-okhra waannahu huwa aghna waaqna waannahu huwa rabbu alshshiAAra
And certainly Him, He caused to die, and He gave life. And certainly Him, He made (ready) The Husband and wife, The Male and the female. From a quantity of pure water, when emitted. And certainly in Him (is) The Resurrection, the last. And certainly Him, He fulfills the needs, and He is most preservative. And certainly Him, He is Lord, The Bright Morning Star. (53.44 – 49)
The context of this ayah gives us great insight that the liquid “nutfatin� pertains directly to Jesus Christ, as indicated in the last ayah, in which He is directly referred to as The Morning Star, same as the title of sura 86.
Further, look at all the things listed up to The Morning Star proclamation:
• He died
• He gave life
• He prepared the Female (mankind) to be with Himself (The Male)
• He is the final Resurrection
All these things listed emanate from a quantity of pure water.
All these things point to Jesus Christ.
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Jesus, The Male
ألم يك نطÙ�Ø© من مني يمنى ثم كان علقة Ù�خلق Ù�سوى Ù�جعل منه الزوجين الذكر والأنثى أليس ذلك بقدر على أن ÙŠØÙŠ الموتى
Alam yaku nutfatan min manayyin yumna thumma kana AAalaqatan fakhalaqa fasawwa fajaAAala minhu alzzawjayni alththakara waal-ontha Alaysa thalika biqadirin AAala an yuhyiya almawta
Would not be a quantity of pure water from a drop of fluid which is emitted? Then occurred blood, so He created, so He perfected. So He made out of Him, The Husband and wife, The Male and the female. Is not that these, on account of you measure above, so that He gives life (to) the dead ones? (75.37 – 40)
Again, indicators that point to the Biblical Jesus Christ, The Male, He gives life to the dead ones…
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Jesus, The Way
إنا خلقنا الإنسن من نط�ة أمشاج نبتليه �جعلنه سميعا بصيرا إنا هدينه السبيل إما شاكرا وإما ك�ورا
Inna khalaqna al-insana min nutfatin amshajin nabtaleehi fajaAAalnahu sameeAAan baseeran inna hadaynahu alssabeela imma shakiran wa-imma kafooran
Certainly we created the human from a quantity of pure water, a mixture of red and white, we bestow our favor (to) him, so we made him one who listens, one who sees things with the eyes. Certainly we have guided him The Way, either grateful and either disbelief. (76.2 – 3)
The context of this ayah informs us that the “nutfatin�, which is a quantity of pure water, is a mixture of red and white – hinting of the blood that it is mixed with. Further, we are told of guidance by “The Way�…
من أي شيء خلقه من نط�ة خلقه �قدره ثم السبيل يسره ثم أماته �أقبره ثم إذا شاء أنشره
Min ayyi shay-in khalaqahu min nutfatin khalaqahu faqaddarahu thumma alssabeela yassarahu thumma amatahu faaqbarahu thumma itha shaa ansharahu
From what thing He created him? From a quantity of pure water He created him, so He decreed him. Then The Way made him easy. Then caused him to die, so He caused him to be buried in a grave. Then when He willed (and) brought him to life. (80.18 – 22)
This last ayah indicates that “The Way� is responsible for the Resurrection of the dead…
And finally, the action of the water…
دا�ق = “dafiqin�
“dafiqin� definition:
Active participle, singular noun. Pouring forth or out. That which pours forth or is poured forth. Jetting; flowing with force. That which flows with force.
ماء دا�ق …water poured forth or out; having a pouring forth or out; water pouring forth, or out, at once.
It comes from the root “dafaqa� (dal-fa-qaf), which means he poured it forth, or out; or he poured it forth, or out, with vehemence; namely, water. To pour forth (water). The water poured forth, or out, with vehemence; the water, and the tears, poured forth, or out, at once; to flow with force, pour forth, go briskly. One says also, of a river, or rivulet, and of a valley, meaning, it became full so that water poured forth, or overflowed, or so that it poured forth the water, from its sides. He (a camel) has his teeth standing outwards: or had his elbows far apart from his sides.
References:
An Arabic-English Lexicon, E.W. Lane, volume three, pp. 892 - 893
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 180
A Dictionary and Glossary of the Koran, John Penrice, p. 49
Concordance of the Koran, Gustav Flugel, p. 68
Occurrences of “dafiqin� in the Koran: 1
Location: 86.6
Occurrences of the root “dafaqa� and its 1 derivative in the Koran: 1
Location: 86.6
Summary of 86.6:
• In the Gospel of John, John gives his eye witness account regarding Jesus’ crucifixion (John 19.32 – 34)
• John records that Jesus did indeed died upon the cross
• As confirmation of this, a soldier thrusts his spear into Jesus’ side, upon which blood (haima) and water ( hudor) came out at once (exerchomai eutheos)
• In Revelation, scripture also confirms Jesus’ piercing and death upon the Cross, subsequent Resurrection, and His forgiveness of our sins (Rev 1.5 - 7)
• Jesus’ forgiveness of our sins is likened to a liquid cleansing. We are told that only Jesus’ blood (haima autos) can wash (louo) us of our sins (hamartia)
• John’s eye witness informs us that this liquid cleansing involves both Water & Blood.
• Also, even though Jesus, Theos, and The Father are all mentioned separately in Revelation, their action is singular via the usage of singular terms such as “autos� and “poieo� (to make), and it is this singular entity that receives the glory
• Thus we have this Biblical recap:
• Jesus is crucified until death
• When Jesus’ side is pierced, both water & blood flow at once
• It is through this flow of water & blood that mankind is forgiven of sin
• Just as the vantage point of 86.5 has mankind looking upon the Crucified Jesus Christ on the Cross; so 86.6 continues further narrative confirming that Jesus died upon the Cross
• 86.6 initiates with the same term as 86.5 ended with, “khuliqa�
• “Khuliqa�, as detailed in 86.5, imparts the expression “the inner man was created�
• Coupled to this term is the preposition “min�
• “Min� is a preposition signifying origin, composition, explanation, commencement, and has been rendered “out of�
• Thus, we are about to be informed as to the origin of the inner man
• The next juxtaposed term is “ma-in�
• “Ma-in� is rendered as “water�…and, per the classic definition, also “the water of a sword�
• We have just been told that the inner man is created out of water
• The final term in 86.6 is “dafiqin�
• Per the classic definition “ma-in dafiqin� relates to “water pouring forth, or out, at once�, is only used this one time in the Koran – and directly mimics the Biblical description of the fluid emission from Jesus
• The root “dafaqa� also gives us tremendous insight as to the origin of this water via the definition “it poured forth the water, from its sides. He (a camel) has his teeth standing outwards: or had his elbows far apart from his sides.�
• This origin of the water flow tells us that it emanates from the side; from someone that has his elbows far apart from his sides
• This can only be referring to the pierced side of the crucified Jesus Christ
Koranic fluid-based human creation
(Water)
• Surveying the Koran for human creation via water yields three additional instances outside that of 86.6….(25.54, 32.8, 77.20)
• Summarizing the content of these three external ayahs:
• They inform us that human “creation� from water is intimately coupled with kinship (nasaban) and marriage (sihran)
• “Nasaban� imparts to us a relationship with respect to a father. Its root “nasaba� imparts someone announcing his relationship by such phrases as: the son of such a one: or He is of such a tribe, etc.
• The only other two Koranic usages of the root “nasaba� and its derivatives both pertain to the resurrection, and to the blowing of the final trumpet
• Informs us of a “water creation� that makes mankind worthy of his Lord
• The common terminology shared between the context of 77.20 and 23.13 provides a vital clue that water (ma-in) is used in unison with a quantity of pure water (nutfatan)
• Further, the context of 23.13 also clearly mandates that blood (alaqatan) also be considered along with these, as well. Thus, we need to consider all three of these fluid-based human creation passages within the Koran, as they are all intimately linked with one another
• As outlined in the sura 81 exegesis, 81.20 pertains to the establishment of Jesus upon the throne by mentioning the “established one� (makeenin), from the root “makuna� (meaning he made Him to have dominion) which clearly indicates that the Word (from 81.19), is God Almighty
• The only other Koranic location of “makeenin� is found in 12.54, in which is described the presence of a King.
• Thus, the authors of the Koran have formed a premise that the fluid-based human creation passages are dealing with deity, in particular, deity of Jesus Christ.
(Blood)
• Surveying the Koran for human creation via blood yields six instances...(22.5, 23.14(2x), 40.67, 75.38, 96.2)
• Defining the blood terms (alaqin/alaqatan) in these ayahs reveals that they pertain to the following:
• Anything hung
• Blood, or clotted blood
• Decrees of death
• A garment worn by a man that is held in high esteem
• A sword
• A tree used for tanning
• Thus, even the classic definitions clearly point to Jesus’ crucifixion and death upon the Cross
• Summarizing the content of these six blood ayahs:
• All Koranic instances describing human creation via blood, also include human creation via a quantity of pure water (“nutfatan�) – except for 96.2
• These ayahs have context referring to the Resurrection and/or another creation, and an individual that has died previously
• Thus, these ayahs also clearly support the crucifixion event of Jesus Christ
(Nutfatan)
• Surveying the Koran for human creation via a quantity of pure water yields twelve instances...(16.4, 18.37, 22.5, 23.13, 23.14, 35.11, 36.77, 40.67, 53.46, 75.37, 76.2, 80.19)
• Defining the term “nutfatin� reveals that it pertains to the following:
• A quantity of pure water
• A drop of fluid
• A drop of semen
• Summarizing the content of these twelve “nutfatin� ayahs:
• The authors of the Koran have formed a premise that the fluid-based human creation passages are dealing with deity, in particular deity of Jesus Christ.
• The authors of the Koran have once again used Jesus’ attributes in describing that the fluid-based human creation passages pertain to Jesus Christ
• These fluid-based human creation ayahs use the following attribute indicators:
• The Bright Morning Star
• The Truth
• The Male
• The Way
• The Good Man
• As demonstrated in numerous other ayahs, Jesus Christ (The Truth) is responsible for the creation of the heavens and the earth. This ayah further informs us that Jesus created mankind from the liquid “nutfatin�
• The context of this ayah gives us great insight that the liquid “nutfatin� pertains directly to Jesus Christ, as indicated in the last ayah, in which He is directly referred to as The Morning Star, same as the title of sura 86.
• Further, look at all the things listed up to The Morning Star proclamation:
• He died
• He gave life
• He prepared the Female (mankind) to be with Himself (The Male)
• He is the final Resurrection
• All these things listed emanate from a quantity of pure water
• All these things point to Jesus Christ
• Indicators point to the Biblical Jesus Christ, The Male, He gives life to the dead ones
• The context of this ayah informs us that the “nutfatin�, which is a quantity of pure water, is a mixture of red and white – hinting of the blood that it is mixed with. Further, we are told of guidance by “The Way�
• Indicates that “The Way� is responsible for the Resurrection of the dead
• The evidence is clear….86.6 tells us that Jesus Christ (i.e. the Morning Star) was crucified until death upon the cross
In the Gospel of John, we are given this eye witness account regarding Jesus’ crucifixion…
ηλθον ουν οι στ�ατιωται και του μεν π�ωτου κατεαξαν τα σκελη και του αλλου του συσταυ�ωθεντος αυτω επι δε τον ιησουν ελθοντες ως ειδον ηδη αυτον τεθνηκοτα ου κατεαξαν αυτου τα σκελη αλλ εις των στ�ατιωτων λογχη αυτου την πλευ�αν ενυξεν και εξηλθεν ευθυς αιμα και υδω�
erchomai oun ho stratiotes kai ho men protos katagnumi ho skelos kai ho allos ho sustauroo autos epi de ho Iesous erchomai hos eido ede autos thnesko ou katagnumi autos ho skelos alla heis ho stratiotes logche autos ho pleura nusso kai exerchomai eutheos haima kai hudor
Then the soldiers came and broke the legs of the first, and of the other crucified with Him. But on coming to Jesus, when they saw He was dead already, they did not break His legs. But one of the soldiers spear pierced His side, and at once blood and water came out. (John 19.32 – 34)
John records that Jesus indeed died upon the cross.
As confirmation of this, a soldier thrusts his spear into Jesus’ side, upon which blood (haima) and water ( hudor) came out at once (exerchomai eutheos)…
In Revelation, John records this regarding Jesus’ crucifixion…
και απο ιησου χ�ιστου ο μα�τυς ο πιστος ο π�ωτοτοκος των νεκ�ων και ο α�χων των βασιλεων της γης τω αγαπωντι ημας και λυσαντι ημας εκ των αμα�τιων [ημων] εν τω αιματι αυτου και εποιησεν ημας βασιλειαν ιε�εις τω θεω και πατ�ι αυτου αυτω η δοξα και το κ�ατος εις τους αιωνας αμην ιδου ε�χεται μετα των νεφελων και οψεται αυτον πας οφθαλμος και οιτινες αυτον εξεκεντησαν και κοψονται επ αυτον πασαι αι φυλαι της γης ναι αμην
Kai apo iesous christos ho martus ho pistos ho prototokos ho nekros kai ho archon ho basileus ho ge ho agapao hemas kai louo hemas ek ho hamartia hemas en ho haima autos kai poieo hemas basileia hiereus ho theos kai pater autos autos ho doxa kai ho kratos eis ho aion ho aion amen idou erchomai meta ho nephele kai optanomai autos pas ophthalmos kai hostis autos ekkenteo kai kopto epi autos pas ho phule ho ge nai amen
and from Jesus Christ the Witness, the Faithful, the First-born out of the dead, and the Ruler of the kings of the earth. He, loving us, and washing us from our sins by His blood, and to make us a kingdom and priests to God, and His Father. To Him the glory and the might forever and ever. Amen. “Behold, He comes with the clouds," and "every eye will see Him, and the ones who pierced" Him, and all the tribes of the earth "will wail on account of Him." Yes, Amen. (Rev 1.5 - 7)
These verses confirm Jesus’ piercing and death upon the Cross, subsequent Resurrection, and His forgiveness of our sins.
Observe that Jesus’ forgiveness of our sins is likened to a liquid cleansing. We are told in these verses that only Jesus’ blood (haima autos) can wash (louo) us of our sins (hamartia).
John’s eye witness informs us that this liquid cleansing involves both Water & Blood.
Observe also that even though Jesus, Theos, and The Father are all mentioned separately, their action is singular via the usage of singular terms such as “autos� and “poieo� (to make), and it is this singular entity that receives the glory.
Compare to 86.6…
خلق من ماء دا�ق
Khuliqa min ma-in dafiqin
86.6 The inner man was created out of water pouring forth at once.
This ayah initiates with the same term as 86.5 ended with, “khuliqa�.
Following this, is the preposition…
من = “min�
“min� definition:
A preposition signifying origin, composition, explanation, commencement, or separation; in its ordinary acceptation, it is equivalent to: of, from, or out of; or, when following a comparative, than; but it occasionally may be rendered: on, by, by reason of, some or a portion of, of the same kind as, after the manner of, etc. Used for expressing a starting point, part of a whole, origin as, from, of some amongst, of, from, on account of,
References:
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 280 - 282
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 542
A Dictionary and Glossary of the Koran, John Penrice, pp. 140 - 141
This preposition is tied to…
ماء = “ma-in�
“ma-in� definition:
Collective generic noun. Water; sap of plants; juice; liquor. Luster (likened to water, and running water) of the teeth. The water of a sword.
It comes from the root “maha� (miim-wa-ha), which means to hold much water, draw water; to be full of water (a well).
Note from Wright:
“In such, Arabic lexicons as are arranged according to the etymological principle, a verb is frequently given as the etymon of what are really primitive nouns, and a comparison of the meaning of the two shows that the former is, in fact, the derivative word. Thus “ma-in� is not derived from “maha�, to be full of water, which is given in the dictionaries as its root, but, conversely, “maha� is a denominative verb, formed from “ma-in�
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3025
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 106
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 547 - 548
A Dictionary and Glossary of the Koran, John Penrice, p. 142
Concordance of the Koran, Gustav Flugel, pp. 188 - 189
Occurrences of “ma-in�, “alma-i� in the Koran: 52
Locations: 2.22, 2.74, 2.164, 4.43, 5.6, 6.99, 7.50, 7.57, 8.11, 11.7, 11.43, 11.44, 13.14, 13.17, 14.16, 14.32, 15.22, 16.10, 16.65, 20.53, 21.30, 22.5, 22.63, 23.18, 24.39, 24.45, 25.48, 25.54, 27.60, 28.23, 29.63, 30.24, 31.10, 32.8, 32.27, 35.27, 39.21, 41.39, 43.11, 47.15 (2x), 50.9, 54.12, 54.28, 56.68, 69.11, 72.16, 77.20, 77.27, 78.14, 80.25, 86.6
Observing the Koranic usages of the term…
• 2.22…water from the clouds
• 2.74…the water flows from rocks
• 2.164…water from the clouds
• 4.43…water for washing
• 5.6…water for washing
• 6.99…water from the clouds
• 7.50…the water poured down
• 7.57…the water descends
• 8.11…water from the clouds
• 11.7…the water beneath the throne
• 11.43…the water of Noah
• 11.44….the water of Noah
• 13.14…the water to mouth
• 13.17…water from the clouds
• 14.16…water in hell
• 14.32…water from the clouds
• 15.22…water from the clouds
• 16.10…water from the clouds
• 16.65…water from the clouds
• 20.53…water from the clouds
• 21.30…the water for making all things
• 22.5…the water poured
• 22.63…water from the clouds
• 23.18…water from the clouds
• 24.39…water for drink
• 24.45…animal creation from water
• 25.48…water from the clouds
• 25.54…Human creation from the water
• 27.60…water from the clouds
• 28.23…water for drink
• 29.63…water from the clouds
• 30.24…water from the clouds
• 31.10…water from the clouds
• 32.8…Human creation from water
• 32.27…the water driven
• 35.27…water from the clouds
• 39.21…water from the clouds
• 41.39…the water sent down
• 43.11…water from the clouds
• 47.15…water of Paradise and water of hell
• 50.9…water from the clouds
• 54.12…the water from the earth
• 54.28…the water is divided
• 56.68…the water to drink
• 69.11…the water of Noah
• 72.16…the water of Paradise
• 77.20…Human creation from water
• 77.27…water for drink
• 78.14…water from the clouds
• 80.25…the water of Paradise
Only three other instances of human water creation exist outside of that found in sura 86.
Water Creation
Observing the three Koranic instances of Human creation via water, which exist outside of sura 86…
25.54
وهو الذي خلق من الماء بشرا �جعله نسبا وصهرا وكان ربك
قديرا
Wahuwa allathee khalaqa mina alma-i basharan fajaAAalahu nasaban wasihran wakana rabbuka qadeeran
25.54 And he, whom He created from the water, a human being, so He made him kinship and marriage, and worthy of your Lord, possessor of power.
This ayah informs us that human “creation� from water is intimately coupled with kinship (nasaban) and marriage (sihran).
The classic definition of “nasaban� imparts to us a relationship with respect to a father. Its root “nasaba� imparts someone announcing his relationship by such phrases as: the son of such a one: or He is of such a tribe, etc.
The only other two Koranic usages of the root “nasaba� and its derivatives both pertain to the resurrection, and to the blowing of the final trumpet.
This ayah is informing us of a “water creation� that makes mankind worthy of his Lord.
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32.8
الذي Ø£Øسن كل شيء خلقه وبدأ خلق الإنسن من طين ثم جعل نسله من سللة من ماء مهين ثم سويه ونÙ�Ø® Ù�يه من روØÙ‡ وجعل لكم السمع والأبصر
والأ�ءدة قليلا ما تشكرون
Allathee ahsana kulla shay-in khalaqahu wabadaa khalqa al-insani min teenin thumma jaAAala naslahu min sulalatin min ma-in maheenin thumma sawwahu wanafakha feehi min roohihi wajaAAala lakumu alssamAAa waal-absara waal-af-idata qaleelan ma tashkuroona
Whom he did good every thing, He created it, and He started (to) create the human from clay. Then He made his progeny from what is drawn forth from abject water. Then He perfected him, and He breathed in him from His Spirit, and He made for you the hearing, and the understanding, and the hearts, little (is) that you give thanks. (32.7 – 9)
The context of this ayah draws from Genesis material and adds to it that progeny emanate from abject water.
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77.20
ألم نخلقكم من ماء مهين �جعلنه �ي قرار مكين إلى قدر معلوم �قدرنا �نعم القدرون
Alam nakhluqkum min ma-in maheenin fajaAAalnahu fee qararin makeenin ila qadarin maAAloomin faqadarna faniAAma alqadiroona
Did we not create you from abject water? So we made him in a secure place, the established one. To a measure known. So we decreed so praised those who have power. (77.20 – 23)
Careful consideration of the context of this last human creation via water ayah shows that it shares the same terminology as that used in other places of the Koran.
Let’s look…
Reviewing, once more, the context of the human creation via water…
�جعلنه �ي قرار مكين
FajaAAalnahu fee qararin makeenin
77.21 So we made him in a secure place, the established one.
Compare to this ayah…
ثم جعلنه نط�ة �ي قرار مكين
Thumma jaAAalnahu nutfatan fee qararin makeenin
23.13 Then we made him a quantity of pure water in a secure place, the established one.
The common terminology shared between the context of 77.20 and 23.13 provides a vital clue that water (ma-in) is used in unison with a quantity of pure water (nutfatan).
Further, the context of 23.13 also clearly mandates that blood (alaqatan) also be considered along with these, as well. Thus, we need to consider all three of these fluid-based human creation passages within the Koran, as they are all intimately linked with one another…
To begin with, consider how the shared term “makeenin� (established one) is used elsewhere in the Koran, in addition to 77.21 & 23.23, as thus…
ذي قوة عند ذي العرش مكين
Thee quwwatin AAinda thee alAAarshi makeenin
81.20 Lord of power in the presence and possession of the throne, the established one
As outlined in the sura 81 exegesis, 81.20 pertains to the establishment of Jesus upon the throne by mentioning the established one (makeenin), from the root “makuna� (meaning he made Him to have dominion) which clearly indicates that the Word (from 81.19), is God Almighty.
The only other Koranic location of “makeenin� is found in 12.54, in which is described the presence of a King.
Thus, the authors of the Koran have formed a premise that the fluid-based human creation passages are dealing with deity, in particular deity of Jesus Christ.
Blood Creation
Reviewing all six Koranic instances of human creation via blood…
First, defining the key terms used…
علق/ علقة = “alaqin�/ “alaqatan�
Definition:
Noun. Anything hung, or suspended. Blood, in a general sense: or intensely red blood: or thick blood; clot of blood; clotted blood; attachment; love; seminal fluid after its appearance. Deaths or decrees of death. The suspensory cord of the pulley of a well; the apparatus by which it is suspended: and the pulley itself.
A hole in a garment, caused by one’s passing by a tree or a thorn that has caught to it. A garment held in high estimation; worn by a man: or a shield: or a sword; wine: or old wine. A certain tree used for tanning.
It comes from the root “aliqa�, which means it hung to it; it was, or became suspended to it: it clung, caught, clave, adhered, held, or stuck fast, to it. To adhere to, hang, love, leech, have an attachment, cling, hold fast, pertain, catch, concern, become attached by love, suspend, fasten a thing, cleave. To cut off the top leaves of a tree, adhere to, hang from.
References:
An Arabic-English Lexicon, E.W. Lane, volume five, pp. 2132 – 2138
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 383
A Dictionary and Glossary of the Koran, John Penrice, p. 99
Concordance of the Koran, Gustav Flugel, p. 128
Observing the contextual usages of these terms…
• 22.5
• 23.14 (2x)
• 40.67
• 75.38
• 96.2
22.5
يأيها الناس إن كنتم �ي ريب من البعث �إنا خلقنكم من تراب ثم
من نط�ة ثم من علقة ثم من مضغة مخلقة وغير مخلقة لنبين لكم
ونقر Ù�ÙŠ الأرØام ما نشاء إلى أجل مسمى ثم نخرجكم Ø·Ù�لا ثم
لتبلغوا أشدكم ومنكم من يتو�ى ومنكم من يرد إلى أرذل العمر
لكيلا يعلم من بعد علم شيءا وترى الأرض هامدة �إذا أنزلنا عليها
الماء اهتزت وربت وأنبتت من كل زوج بهيج
Ya ayyuha alnnasu in kuntum fee raybin mina albaAAthi fa-inna khalaqnakum min turabin thumma min nutfatin thumma min AAalaqatin thumma min mudghatin mukhallaqatin waghayri mukhallaqatin linubayyina lakum wanuqirru fee al-arhami ma nashao ila ajalin musamman thumma nukhrijukum tiflan thumma litablughoo ashuddakum waminkum man yutawaffa waminkum man yuraddu ila arthali alAAumuri likayla yaAAlama min baAAdi AAilmin shay-an watara al-arda hamidatan fa-itha anzalna AAalayha almaa ihtazzat warabat waanbatat min kulli zawjin baheejin
22.5 O! you the people, if you were in doubt from the Resurrection, so certainly we created you from dust, then from a quantity of pure water, then from blood, then from a piece of flesh formed and another formed we will expound to you, and we cause to stay in the wombs what we will to an appointed and named term, then we bring you forth infant, then to you reach your age of full strength, and from you whosoever He has died, and from you whosoever he is intended to, is returned to the long life, so that he knows not from after knowledge that he will, and you shall see the earth lifeless, so when we sent down on it the water, throbbed, and swelled, and sprouts from every kind joyous.
Observe that this ayah contains both “nutfatan� (a quantity of pure water) & “alaqatan� (blood) in the human creation.
Further, these things are mentioned with respect to the Resurrection.
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23.14
ولقد خلقنا الإنسن من سللة من طين ثم جعلنه نط�ة �ي قرار مكين ثم خلقنا النط�ة علقة �خلقنا العلقة مضغة �خلقنا
المضغة عظما Ù�كسونا العظم Ù„Øما ثم أنشأنه
خلقا اخر Ù�تبارك الله Ø£Øسن الخلقين
Walaqad khalaqna al-insana min sulalatin min teenin thumma jaAAalnahu nutfatan fee qararin makeenin thumma khalaqna alnnutfata AAalaqatan fakhalaqna alAAalaqata mudghatan fakhalaqna almudghata AAithaman fakasawna alAAithama lahman thumma anshanahu khalqan akhara fatabaraka Allahu ahsanu alkhaliqeena
And certainly we created the human from extract from clay. Then we made him a quantity of pure water in a secure place, the established one. Then we created the quantity of pure water, blood, so we created the blood a piece of flesh, so we created the piece of flesh, bone, so we clothed the bones with flesh, then we created him another creation, so exalted “allah�, he did good, the creators. (23.12 – 14)
The context of this ayah contains both “nutfatan� (a quantity of pure water) & “alaqatan� (blood) in the human creation.
Additionally, these two terms are used in relation to the human being created into yet “another creation�…
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40.67
هو الذي خلقكم من تراب ثم من نط�ة ثم من علقة ثم يخرجكم
ط�لا ثم لتبلغوا أشدكم ثم لتكونوا شيوخا ومنكم من يتو�ى من قبل
ولتبلغوا أجلا مسمى ولعلكم تعقلون
Huwa allathee khalaqakum min turabin thumma min nutfatin thumma min AAalaqatin thumma yukhrijukum tiflan thumma litablughoo ashuddakum thumma litakoonoo shuyookhan waminkum man yutawaffa min qablu walitablughoo ajalan musamman walaAAallakum taAAqiloona
40.67 He whom created you from dust, then from a quantity of pure water, then from blood, then brings you up infant, then to you reach your age of full strength, then you to be occupied with old age, and from you whosoever He has died from before, and to you reach a fixed term, named one and perhaps you, those who use understanding.
Observe that this ayah contains both “nutfatan� (a quantity of pure water) & “alaqatan� (blood) in the human creation.
Additionally, the text mentions an individual that has died from before…
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75.38
ألم يك نطÙ�Ø© من مني يمنى ثم كان علقة Ù�خلق Ù�سوى Ù�جعل منه الزوجين الذكر والأنثى أليس ذلك بقدر على أن ÙŠØÙŠ الموتى
Alam yaku nutfatan min manayyin yumna thumma kana AAalaqatan fakhalaqa fasawwa fajaAAala minhu alzzawjayni alththakara waal-ontha alaysa thalika biqadirin AAala an yuhyiya almawta
Would not be a quantity of pure water from a drop of fluid which is emitted? Then occurred blood, so He created, so He perfected. So He made out of him the husband and wife, The Male and the female. Is not that these, on account of you measure above, so that He gives life (to) the dead ones? (75.37 – 40)
Observe that these ayahs also contain both “nutfatan� (water) & “alaqatan� (blood) along with a resurrection event in which “He gives life to the dead ones�…
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96.2
اقرأ باسم ربك الذي خلق خلق الإنسن من علق
Iqra bi-ismi rabbika allathee khalaqa khalaqa al-insana min AAalaqin
You read on account of your Lord's name whom he created. He created the human from blood. (96.1 – 2)
Observe that all Koranic instances describing human creation via blood, also include human creation via a quantity of pure water (“nutfatan�), except for 96.2…
Nutfatin Creation
The Koran contains twelve instances of mankind being created from a fluid called “nufatin�.
Defining the term…
نط�ة = “nutfatin�
Noun. Sperma of a man and of a woman. Sperma genitale. Drop of semen; quantity of pure water; drop of fluid.
It comes from the root “natafa� (nun-tay-fa), which means to flow gently, extrude, ooze, exude, to drop, pour, trickle.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3034
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 567
A Dictionary and Glossary of the Koran, John Penrice, p. 148
Concordance of the Koran, Gustav Flugel, p. 196
Observing the contextual usages of this term…
• 16.4
• 18.37
• 22.5
• 23.13
• 23.14
• 35.11
• 36.77
• 40.67
• 53.46
• 75.37
• 76.2
• 80.19
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Jesus, The Truth
خلق السموت والأرض بالØÙ‚ تعلى عما يشركون خلق الإنسن من نطÙ�Ø© Ù�إذا هو خصيم مبين
Khalaqa alssamawati waal-arda bialhaqqi taAAala AAamma yushrikoona khalaqa al-insana min nutfatin fa-itha huwa khaseemun mubeenun
He created the heavens and the earth through ‘The Truth’, high above, from what they associate partners. He created the human from a quantity of pure water, so when he is (a) clear contender. (16.3 – 4)
As demonstrated in numerous other ayahs, Jesus Christ (The Truth) is responsible for the creation of the heavens and the earth.
This ayah further informs us that Jesus created mankind from the liquid “nutfatin�.
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18.37
قال له صاØبه وهو ÙŠØاوره أكÙ�رت بالذي خلقك من تراب ثم من
نط�ة ثم سويك رجلا
Qala lahu sahibuhu wahuwa yuhawiruhu akafarta biallathee khalaqaka min turabin thumma min nutfatin thumma sawwaka rajulan
18.37 His companion said to him and he converses with him: "Did you disbelieve on account of whom created you from dust, then from a quantity of pure water, then perfected you (into) man?"
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Jesus, The Good Man
والله خلقكم من تراب ثم من نطÙ�Ø© ثم جعلكم أزوجا وما تØمل من
أنثى ولا تضع إلا بعلمه وما يعمر من معمر ولا ينقص من عمره
إلا �ي كتب إن ذلك على الله يسير
WaAllahu khalaqakum min turabin thumma min nutfatin thumma jaAAalakum azwajan wama tahmilu min ontha wala tadaAAu illa biAAilmihi wama yuAAammaru min muAAammarin wala yunqasu min AAumurihi illa fee kitabin inna thalika AAala Allahi yaseerun
35.11 And “allah� created you from dust then from a quantity of pure water, then he made you pairs, and that she bears from female and nor she shall lay down except on account of His knowledge, and that you be given a long life from (a) good man, and is not diminished from his lifetime except in a Book, certainly that on “allah� easy to bear.
Here we are told that a good man gives long life…
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36.77
أولم ير الإنسن أنا خلقنه من نط�ة �إذا هو خصيم مبين
Awa lam yara al-insanu anna khalaqnahu min nutfatin fa-itha huwa khaseemun mubeenun
36.77 Does not the human see that we created him from a quantity of pure water, so when he is (a) clear contender?
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40.67
هو الذي خلقكم من تراب ثم من نط�ة ثم من علقة ثم يخرجكم
ط�لا ثم لتبلغوا أشدكم ثم لتكونوا شيوخا ومنكم من يتو�ى من قبل
ولتبلغوا أجلا مسمى ولعلكم تعقلون
Huwa allathee khalaqakum min turabin thumma min nutfatin thumma min AAalaqatin thumma yukhrijukum tiflan thumma litablughoo ashuddakum thumma litakoonoo shuyookhan waminkum man yutawaffa min qablu walitablughoo ajalan musamman walaAAallakum taAAqiloona
40.67 He whom created you from dust, then from a quantity of pure water, then from blood, then brings you up infant, then to you reach your age of full strength, then you to be occupied with old age, and from you whosoever He has died from before, and to you reach a fixed term, named one and perhaps you, those who use understanding.
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Jesus, The Bright Morning Star
وأنه هو أمات وأØيا وأنه خلق الزوجين الذكر والأنثى من نطÙ�Ø© إذا تمنى وأن عليه النشأة الأخرى وأنه هو أغنى وأقنى وأنه هو رب الشعرى
Waannahu huwa amata waahya waannahu khalaqa alzzawjayni alththakara waal-ontha min nutfatin itha tumna waanna AAalayhi alnnash-ata al-okhra waannahu huwa aghna waaqna waannahu huwa rabbu alshshiAAra
And certainly Him, He caused to die, and He gave life. And certainly Him, He made (ready) The Husband and wife, The Male and the female. From a quantity of pure water, when emitted. And certainly in Him (is) The Resurrection, the last. And certainly Him, He fulfills the needs, and He is most preservative. And certainly Him, He is Lord, The Bright Morning Star. (53.44 – 49)
The context of this ayah gives us great insight that the liquid “nutfatin� pertains directly to Jesus Christ, as indicated in the last ayah, in which He is directly referred to as The Morning Star, same as the title of sura 86.
Further, look at all the things listed up to The Morning Star proclamation:
• He died
• He gave life
• He prepared the Female (mankind) to be with Himself (The Male)
• He is the final Resurrection
All these things listed emanate from a quantity of pure water.
All these things point to Jesus Christ.
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Jesus, The Male
ألم يك نطÙ�Ø© من مني يمنى ثم كان علقة Ù�خلق Ù�سوى Ù�جعل منه الزوجين الذكر والأنثى أليس ذلك بقدر على أن ÙŠØÙŠ الموتى
Alam yaku nutfatan min manayyin yumna thumma kana AAalaqatan fakhalaqa fasawwa fajaAAala minhu alzzawjayni alththakara waal-ontha Alaysa thalika biqadirin AAala an yuhyiya almawta
Would not be a quantity of pure water from a drop of fluid which is emitted? Then occurred blood, so He created, so He perfected. So He made out of Him, The Husband and wife, The Male and the female. Is not that these, on account of you measure above, so that He gives life (to) the dead ones? (75.37 – 40)
Again, indicators that point to the Biblical Jesus Christ, The Male, He gives life to the dead ones…
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Jesus, The Way
إنا خلقنا الإنسن من نط�ة أمشاج نبتليه �جعلنه سميعا بصيرا إنا هدينه السبيل إما شاكرا وإما ك�ورا
Inna khalaqna al-insana min nutfatin amshajin nabtaleehi fajaAAalnahu sameeAAan baseeran inna hadaynahu alssabeela imma shakiran wa-imma kafooran
Certainly we created the human from a quantity of pure water, a mixture of red and white, we bestow our favor (to) him, so we made him one who listens, one who sees things with the eyes. Certainly we have guided him The Way, either grateful and either disbelief. (76.2 – 3)
The context of this ayah informs us that the “nutfatin�, which is a quantity of pure water, is a mixture of red and white – hinting of the blood that it is mixed with. Further, we are told of guidance by “The Way�…
من أي شيء خلقه من نط�ة خلقه �قدره ثم السبيل يسره ثم أماته �أقبره ثم إذا شاء أنشره
Min ayyi shay-in khalaqahu min nutfatin khalaqahu faqaddarahu thumma alssabeela yassarahu thumma amatahu faaqbarahu thumma itha shaa ansharahu
From what thing He created him? From a quantity of pure water He created him, so He decreed him. Then The Way made him easy. Then caused him to die, so He caused him to be buried in a grave. Then when He willed (and) brought him to life. (80.18 – 22)
This last ayah indicates that “The Way� is responsible for the Resurrection of the dead…
And finally, the action of the water…
دا�ق = “dafiqin�
“dafiqin� definition:
Active participle, singular noun. Pouring forth or out. That which pours forth or is poured forth. Jetting; flowing with force. That which flows with force.
ماء دا�ق …water poured forth or out; having a pouring forth or out; water pouring forth, or out, at once.
It comes from the root “dafaqa� (dal-fa-qaf), which means he poured it forth, or out; or he poured it forth, or out, with vehemence; namely, water. To pour forth (water). The water poured forth, or out, with vehemence; the water, and the tears, poured forth, or out, at once; to flow with force, pour forth, go briskly. One says also, of a river, or rivulet, and of a valley, meaning, it became full so that water poured forth, or overflowed, or so that it poured forth the water, from its sides. He (a camel) has his teeth standing outwards: or had his elbows far apart from his sides.
References:
An Arabic-English Lexicon, E.W. Lane, volume three, pp. 892 - 893
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 180
A Dictionary and Glossary of the Koran, John Penrice, p. 49
Concordance of the Koran, Gustav Flugel, p. 68
Occurrences of “dafiqin� in the Koran: 1
Location: 86.6
Occurrences of the root “dafaqa� and its 1 derivative in the Koran: 1
Location: 86.6
Summary of 86.6:
• In the Gospel of John, John gives his eye witness account regarding Jesus’ crucifixion (John 19.32 – 34)
• John records that Jesus did indeed died upon the cross
• As confirmation of this, a soldier thrusts his spear into Jesus’ side, upon which blood (haima) and water ( hudor) came out at once (exerchomai eutheos)
• In Revelation, scripture also confirms Jesus’ piercing and death upon the Cross, subsequent Resurrection, and His forgiveness of our sins (Rev 1.5 - 7)
• Jesus’ forgiveness of our sins is likened to a liquid cleansing. We are told that only Jesus’ blood (haima autos) can wash (louo) us of our sins (hamartia)
• John’s eye witness informs us that this liquid cleansing involves both Water & Blood.
• Also, even though Jesus, Theos, and The Father are all mentioned separately in Revelation, their action is singular via the usage of singular terms such as “autos� and “poieo� (to make), and it is this singular entity that receives the glory
• Thus we have this Biblical recap:
• Jesus is crucified until death
• When Jesus’ side is pierced, both water & blood flow at once
• It is through this flow of water & blood that mankind is forgiven of sin
• Just as the vantage point of 86.5 has mankind looking upon the Crucified Jesus Christ on the Cross; so 86.6 continues further narrative confirming that Jesus died upon the Cross
• 86.6 initiates with the same term as 86.5 ended with, “khuliqa�
• “Khuliqa�, as detailed in 86.5, imparts the expression “the inner man was created�
• Coupled to this term is the preposition “min�
• “Min� is a preposition signifying origin, composition, explanation, commencement, and has been rendered “out of�
• Thus, we are about to be informed as to the origin of the inner man
• The next juxtaposed term is “ma-in�
• “Ma-in� is rendered as “water�…and, per the classic definition, also “the water of a sword�
• We have just been told that the inner man is created out of water
• The final term in 86.6 is “dafiqin�
• Per the classic definition “ma-in dafiqin� relates to “water pouring forth, or out, at once�, is only used this one time in the Koran – and directly mimics the Biblical description of the fluid emission from Jesus
• The root “dafaqa� also gives us tremendous insight as to the origin of this water via the definition “it poured forth the water, from its sides. He (a camel) has his teeth standing outwards: or had his elbows far apart from his sides.�
• This origin of the water flow tells us that it emanates from the side; from someone that has his elbows far apart from his sides
• This can only be referring to the pierced side of the crucified Jesus Christ
Koranic fluid-based human creation
(Water)
• Surveying the Koran for human creation via water yields three additional instances outside that of 86.6….(25.54, 32.8, 77.20)
• Summarizing the content of these three external ayahs:
• They inform us that human “creation� from water is intimately coupled with kinship (nasaban) and marriage (sihran)
• “Nasaban� imparts to us a relationship with respect to a father. Its root “nasaba� imparts someone announcing his relationship by such phrases as: the son of such a one: or He is of such a tribe, etc.
• The only other two Koranic usages of the root “nasaba� and its derivatives both pertain to the resurrection, and to the blowing of the final trumpet
• Informs us of a “water creation� that makes mankind worthy of his Lord
• The common terminology shared between the context of 77.20 and 23.13 provides a vital clue that water (ma-in) is used in unison with a quantity of pure water (nutfatan)
• Further, the context of 23.13 also clearly mandates that blood (alaqatan) also be considered along with these, as well. Thus, we need to consider all three of these fluid-based human creation passages within the Koran, as they are all intimately linked with one another
• As outlined in the sura 81 exegesis, 81.20 pertains to the establishment of Jesus upon the throne by mentioning the “established one� (makeenin), from the root “makuna� (meaning he made Him to have dominion) which clearly indicates that the Word (from 81.19), is God Almighty
• The only other Koranic location of “makeenin� is found in 12.54, in which is described the presence of a King.
• Thus, the authors of the Koran have formed a premise that the fluid-based human creation passages are dealing with deity, in particular, deity of Jesus Christ.
(Blood)
• Surveying the Koran for human creation via blood yields six instances...(22.5, 23.14(2x), 40.67, 75.38, 96.2)
• Defining the blood terms (alaqin/alaqatan) in these ayahs reveals that they pertain to the following:
• Anything hung
• Blood, or clotted blood
• Decrees of death
• A garment worn by a man that is held in high esteem
• A sword
• A tree used for tanning
• Thus, even the classic definitions clearly point to Jesus’ crucifixion and death upon the Cross
• Summarizing the content of these six blood ayahs:
• All Koranic instances describing human creation via blood, also include human creation via a quantity of pure water (“nutfatan�) – except for 96.2
• These ayahs have context referring to the Resurrection and/or another creation, and an individual that has died previously
• Thus, these ayahs also clearly support the crucifixion event of Jesus Christ
(Nutfatan)
• Surveying the Koran for human creation via a quantity of pure water yields twelve instances...(16.4, 18.37, 22.5, 23.13, 23.14, 35.11, 36.77, 40.67, 53.46, 75.37, 76.2, 80.19)
• Defining the term “nutfatin� reveals that it pertains to the following:
• A quantity of pure water
• A drop of fluid
• A drop of semen
• Summarizing the content of these twelve “nutfatin� ayahs:
• The authors of the Koran have formed a premise that the fluid-based human creation passages are dealing with deity, in particular deity of Jesus Christ.
• The authors of the Koran have once again used Jesus’ attributes in describing that the fluid-based human creation passages pertain to Jesus Christ
• These fluid-based human creation ayahs use the following attribute indicators:
• The Bright Morning Star
• The Truth
• The Male
• The Way
• The Good Man
• As demonstrated in numerous other ayahs, Jesus Christ (The Truth) is responsible for the creation of the heavens and the earth. This ayah further informs us that Jesus created mankind from the liquid “nutfatin�
• The context of this ayah gives us great insight that the liquid “nutfatin� pertains directly to Jesus Christ, as indicated in the last ayah, in which He is directly referred to as The Morning Star, same as the title of sura 86.
• Further, look at all the things listed up to The Morning Star proclamation:
• He died
• He gave life
• He prepared the Female (mankind) to be with Himself (The Male)
• He is the final Resurrection
• All these things listed emanate from a quantity of pure water
• All these things point to Jesus Christ
• Indicators point to the Biblical Jesus Christ, The Male, He gives life to the dead ones
• The context of this ayah informs us that the “nutfatin�, which is a quantity of pure water, is a mixture of red and white – hinting of the blood that it is mixed with. Further, we are told of guidance by “The Way�
• Indicates that “The Way� is responsible for the Resurrection of the dead
• The evidence is clear….86.6 tells us that Jesus Christ (i.e. the Morning Star) was crucified until death upon the cross
86.7...
Post #9Jesus’ Crucifixion and Resurrection
In the Gospel according to John, we are told the geographic location in which Jesus was crucified…
και βασταζων εαυτω τον σταυ�ον εξηλθεν εις τον λεγομενον κ�ανιου τοπον ο λεγεται εβ�αιστι γολγοθα οπου αυτον εσταυ�ωσαν και μετ αυτου αλλους δυο εντευθεν και εντευθεν μεσον δε τον ιησουν
kai bastazo heautou ho stauros exerchomai eis ho lego kranion topos hos lego hebraisti golgotha hopou autos stauroo kai meta autos allos duo enteuthen kai enteuthen mesos de ho Iesous
And He went out bearing His cross, to the place called Skull (Calvary) which is called in Hebrew, Golgotha, where they crucified Him, and two others with Him, on this side and on that side, and Jesus in the middle. (John 19.17 – 18 )
Defining a key term…
γολγοθα = “golgotha�
“golgotha� definition:
Strong’s #G1115. Noun proper locative. Transliterated from the Aramaic “gulgulta�, skull, a knoll near Jerusalem; or of Chaldee origin (compare H1538). The name of the place where Jesus was crucified, synonymous with Cavalry (kranion #G2898), it was the place where criminals were commonly executed.
#H1538 By reduplication from H1556; a skull (as round); by implication a head (in enumeration of persons): - head, every man, poll, skull.
#H1556 A primitive root; to roll (literally or figuratively): - commit, remove, roll (away, down, together), run down, seek occasion, trust, wallow.
#353 TWOT. “Galal� means to roll some object on, upon, away, in, against, from, together, unto, or down. In the OT used in reference to rolling great stones, rocks.
References:
Thayer’s Greek-English Lexicon of the New Testament, Joseph H. Thayer, p. 120
The Complete Wordstudy Dictionary of the New Testament, Warren Baker, Warren Baker, based on the lexicons of Edward Robinson & John Parkhurst, p. 380
The New Strong’s expanded exhaustive concordance of the Bible (red-letter edition), James Strong, LL.D., S.T.D., p. 61
Theological Wordbook of the Old Testament (TWOT) #353, Harris, Archer, Waltke, volume 1, pp. 162 – 165
The knoll, near Jerusalem, where Jesus was crucified upon the cross (stauros), is described as being a rocky place where large stones have been rolled…
John relays his eyewitness account as to the physical location in which Jesus’ body was pierced while upon the Cross…
ηλθον ουν οι στ�ατιωται και του μεν π�ωτου κατεαξαν τα σκελη και του αλλου του συσταυ�ωθεντος αυτω επι δε τον ιησουν ελθοντες ως ειδον ηδη αυτον τεθνηκοτα ου κατεαξαν αυτου τα σκελη αλλ εις των στ�ατιωτων λογχη αυτου την πλευ�αν ενυξεν και εξηλθεν ευθυς αιμα και υδω�
erchomai oun ho stratiotes kai ho men protos katagnumi ho skelos kai ho allos ho sustauroo autos epi de ho Iesous erchomai hos eido ede autos thnesko ou katagnumi autos ho skelos alla heis ho stratiotes logche autos ho pleura nusso kai exerchomai eutheos haima kai hudor
Then the soldiers came and broke the legs of the first, and of the other crucified with Him. But on coming to Jesus, when they saw He was dead already, they did not break His legs. But one of the soldiers spear pierced His side, and at once blood and water came out. (John 19.32 – 34)
John records that a soldier’s spear pierced (nusso) Jesus’ side (pleura).
Defining the key term…
πλευ�αν = “pleura�
“pleura� definition:
Strong’s #G4125. Accusative, singular, feminine noun of uncertain affinity; a rib, that is, (by extension) side: - side. The side of the body. Side, mostly of the human body.
References:
A Greek-English Lexicon of the New Testament and other early Christian Literature, 3rd edition (BDAG), Frederick William Danker, p. 824
Thayer’s Greek-English Lexicon of the New Testament, Joseph H. Thayer, p. 516
The Complete Wordstudy Dictionary of the New Testament, Warren Baker, Warren Baker, based on the lexicons of Edward Robinson & John Parkhurst, p. 1173
The New Strong’s expanded exhaustive concordance of the Bible (red-letter edition), James Strong, LL.D., S.T.D., p. 203
Thus, as confirmation that Jesus died upon the cross, we are told that Jesus was pierced, on His side, through the rib.
John further confirms Jesus death with the following…
και το σουδα�ιον ο ην επι της κεφαλης αυτου ου μετα των οθονιων κειμενον αλλα χω�ις εντετυλιγμενον εις ενα τοπον τοτε ουν εισηλθεν και ο αλλος μαθητης ο ελθων π�ωτος εις το μνημειον και ειδεν και επιστευσεν ουδεπω γα� ηδεισαν την γ�αφην οτι δει αυτον εκ νεκ�ων αναστηναι
kai ho soudarian hos en epi ho kephale autos ou meta ho othonion keimai alla choris entulisso eis heis topos tote oun eiserchomai kai ho allos mathetes ho erchomai protos eis ho mnemeion kai eido kai pisteuo oudepo gar eido ho praphe hoti dei autos ek nekros anistemi
And the grave cloth which was on His head was not lying with the linens, but was wrapped up in one place by itself. Therefore, then, and the other disciple he entered, he first to the grave, and saw and believed. For they did not yet know the Scripture, that it was necessary for Him to rise from the dead. (John 20.7 – 9)
John records that Jesus was wrapped in grave clothes and was placed in a grave. John also details to us that Jesus’ grave was later found to be empty, and that scripture had forecast His Resurrection.
Compare to 86.7…
يخرج من بين الصلب والترائب
Yakhruju min bayni alssulbi waalttara-ibi
86.7 He emerges from amidst the Cross and the grave.
Or…
86.7 He emerges from between the backbone and the ribs.
86.7 initiates with the following masculine, singular term…
يخرج = “yakhruju�
“yakhruju� definition:
Imperfect tense, 3rd person masculine singular. He comes out. Appears, emerges, brings out.
It comes from the root “kharaja�, which means to go out, go forth, come forth, deport, attack, rebel against. He, or it, went, came, passed, or got, out or forth; issued, emanated, proceeded, went, or departed. A name of the day of resurrection. The quality of being of two colors, white and black. A poll tax.
References:
An Arabic-English Lexicon, E.W. Lane, volume two, pp. 718 - 720
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 150
A Dictionary and Glossary of the Koran, John Penrice, p. 41
Concordance of the Koran, Gustav Flugel, pp. 59 - 60
Occurrences of “yakhruju� & “wayakhruju� in the Koran: 20
Locations: 2.61, 4.100, 6.95, 7.58 (2x), 10.31 (2x), 16.69, 24.43, 27.25, 30.19 (2x), 30.48, 34.2, 39.21, 47.29, 47.37, 55.22, 57.4, 86.7
The usage of the terms “yakhruju� & “wayakhruju�, outside of sura 86, apply almost exclusively to action by Koranic deity.
Observe the following two usages…
34.2
يعلم ما يلج �ي الأرض وما يخرج منها وما ينزل من السماء وما
يعرج Ù�يها وهو الرØيم الغÙ�ور
YaAAlamu ma yaliju fee al-ardi wama yakhruju minha wama yanzilu mina alssama-i wama yaAAruju feeha wahuwa alrraheemu alghafooru
34.2 He knows what will enter in the earth, and that He emerges from it, and which descends from the cloud, and which ascends in it, and He, the Ever Merciful, the Most Protecting One.
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57.4
هو الأول والاءخر والظهر والباطن وهو بكل شيء عليم هو الذي خلق السموت والأرض �ي ستة أيام ثم استوى على
العرش يعلم ما يلج �ي الأرض وما يخرج منها وما ينزل من
السماء وما يعرج �يها وهو معكم أين ما كنتم والله بما تعملون
بصير
Huwa al-awwalu waal-akhiru waalththahiru waalbatinu wahuwa bikulli shay-in AAaleemun huwa allathee khalaqa alssamawati waal-arda fee sittati ayyamin thumma istawa AAala alAAarshi yaAAlamu ma yaliju fee al-ardi wama yakhruju minha wama yanzilu mina alssama-i wama yaAAruju feeha wahuwa maAAakum ayna ma kuntum waAllahu bima taAAmaloona baseerun
He, the first and the last, and the visible, and the hidden, and He, on account of every thing, knowledgeable. He, whom He created the heavens and the earth in six days, then He established on the throne, He knows what will enter in the earth, and that He emerges from it, and which descends from the cloud, and which ascends in it, and He is with you wherever you were, and “allah� on account of what you do, beholder. (57.3 – 4)
Interestingly, these ayahs demonstrate the entering into the earth (death & burial), and the subsequent emerging from it (masculine singular representing Jesus’ Resurrection), and then the ascending and descending in a cloud. This can only be referring to Jesus Christ.
As can be seen, these ayahs borrow heavily from Old Testament material as well as New Testament material.
These ayahs have also provided for us numerous attributes that apply to Jesus:
• The First & the Last
• The Ever Merciful
• The Most Protecting One
• Entering the earth
• Emerging from the earth
• Ascension in a Cloud
• Descending in a Cloud
Juxtaposed to this emergence is “min� followed by the following particle…
بين = “bayni�
“bayni� definition:
Particle. Denotes intervention in the interval between two things, or the middle, or midst, of two things, or the middle of a collective number; thus it signifies between, and amidst, and among. A man, or thing bearing evidence of a quality that he, or it, possesses. Per 86.7… Coming forth from between, or amidst, the spine and the breast bones. A man perspicuous, or clear, or distinct, in speech or language; or chaste therein; or eloquent; fluent, elegant, and elevated; speech, and having little hesitation, therein. It has two contrasting significations: separation and disunion, and also union.
It comes from the root “bana�, which means to be distinct and separate, far away, remote from, divorced, clear, obvious, explain. It, a thing became separated, severed, disunited, or cut off from the thing. It, a thing, or an affair, or a case, was, or became, distinct as though separate from others; and thus apparent, manifest, evident, clear, plain, or perspicuous; and was, or became known.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 285 - 289
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 70 - 71
Coupling the genitive noun…
صلب = “sulbi�
“sulbi� definition:
Genitive case, singular masculine noun. Hard, firm, rigid, stiff, tough, strong, robust, sturdy, or hardy. A rugged, stony place: a rugged, extending place of earth or ground; a hard part of the earth or ground: a tract of rugged depressed land stretching alone between two hills: or acclivities of hills.
The backbone; i.e. the bone extending from the base of the neck to the rump bone; the bone upon which the neck is set, extending to the root of the tail (in a beast), and in a man to the coccygis: or a portion of the back: and any portion of the back containing vertebrae: and particular the lumbar portion; the loins: and the back (absolutely). Loins; spine. The middle of a page. Rank or quality, and power or strength.
In prayer means the placing the hands upon the flanks, in standing, and separating the arms from the body; a posture forbidden by the prophet because resembling that of a man when he is crucified, the arms of the man in this case being extended upon the timber.
A hard stone, the hardest of stones, and whetstones. A spear-head sharpened; or a thing polished and sharpened with whetstones: or a spear-head sharpened upon the whetstone.
To cause to be crucified. Signifies also ichor, or watery humor, mixed with blood, that flows from the dead. A cross; a certain thing pertaining to Christians, which they take as an object to which to direct the face in prayer. The figure of a cross upon a garment. A banner or standard; properly, in the form of a cross.
الصلب = “al� + “sulbi� = “alssulbi� = The Cross
It comes from the root “salaba� (sad-lam-ba), which means he crucified him; to put to death by crucification; to put to death in a certain well known manner; extract marrow from bones. To crucify. Said of a thing, (and of a man), it (and he) was, or became, hard, firm, rigid, stiff, tough, strong, robust, sturdy, or hardy.
References:
An Arabic-English Lexicon, E.W. Lane, volume four, pp. 1711 - 1713
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 318
A Dictionary and Glossary of the Koran, John Penrice, p. 85
Concordance of the Koran, Gustav Flugel, p. 109
Occurrences of “alssulbi� in the Koran: 1
Location: 86.7
Occurrences of the root “salaba�, and its 7 derivations, in the Koran: 8
Locations: 4.23, 4.157, 5.33, 7.124, 12.41, 20.71, 26.49, 86.7
Observing the seven Koranic usages of these root derivatives outside of sura 86…
4.23
Øرمت عليكم أمهتكم وبناتكم وأخوتكم وعمتكم وخلتكم وبنات
الأخ وبنات الأخت وأمهتكم التي أرضعنكم وأخوتكم من الرضعة
وأمهت نسائكم وربئبكم التي Ù�ÙŠ Øجوركم من نسائكم التي دخلتم
بهن Ù�إن لم تكونوا دخلتم بهن Ù�لا Ø¬Ù†Ø§Ø Ø¹Ù„ÙŠÙƒÙ… ÙˆØلئل أبنائكم الذين
من أصلبكم وأن تجمعوا بين الأختين إلا ما قد سل� إن الله كان
غÙ�ورا رØيما
Hurrimat AAalaykum ommahatukum wabanatukum waakhawatukum waAAammatukum wakhalatukum wabanatu al-akhi wabanatu al-okhti waommahatukumu allatee ardaAAnakum waakhawatukum mina alrradaAAati waommahatu nisa-ikum waraba-ibukumu allatee fee hujoorikum min nisa-ikumu allatee dakhaltum bihinna fa-in lam takoonoo dakhaltum bihinna fala junaha AAalaykum wahala-ilu abna-ikumu allatheena min aslabikum waan tajmaAAoo bayna al-okhtayni illa ma qad salafa inna Allaha kana ghafooran raheeman
4.23 Is forbidden on you, your mothers and your daughters, and your sisters, and your paternal aunts, and your maternal aunts, and the brothers' daughters, and the sisters' daughters, and your mothers who breast fed you, and your sisters from the breast feeding, and your women's mothers, and your step - daughters who in your custody from your women whom you entered with them, are forbidden on you, so if you were not entered with them, so no offense on you, and your sons' permitted women whom from your loins and that you combine between the two sisters, except what had preceded, certainly “allah� was forgiving, merciful.
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4.157
وقولهم إنا قتلنا Ø§Ù„Ù…Ø³ÙŠØ Ø¹ÙŠØ³Ù‰ ابن مريم رسول
الله وما قتلوه وما صلبوه ولكن شبه لهم وإن
الذين اختل�وا �يه ل�ي شك منه ما لهم به من علم
إلا اتباع الظن وما قتلوه يقينا
Waqawlihim inna qatalna almaseeha AAeesa ibna maryama rasoola Allahi wama qataloohu wama salaboohu walakin shubbiha lahum wa-inna allatheena ikhtalafoo feehi lafee shakkin minhu ma lahum bihi min AAilmin illa ittibaAAa alththanni wama qataloohu yaqeenan
4.157 And their saying: "Certainly we killed The Messiah, Jesus, Mary's son, “allah's� messenger�, and that they killed Him, and that they crucified Him, and certainly they alike, and certainly whom they differed in Him, certainly they (are) not in doubt from Him, on account of Him, from knowledge, except to follow the belief, and that they surely killed him.
This is the quintessential Islamic ayah used by Muslims in an attempt to thwart Jesus’ crucifixion, until death, upon the Cross.
This ayah has been misinterpreted and promoted as a crucifixion denial, when, in fact, it is a Biblical confirmation that Jesus’ crucifixion, and death, upon the Cross, actually did take place.
Rendering 4.157 as a crucifixion denial, forces the Koran into contradiction with itself.
4.157 contains a plethora of positive affirmations, including “wama�, and leaves no doubt in the mind of the reader that Jesus was killed upon the Cross.
Observe this most revealing term, from 4.157, used in reference to Jesus Christ…
اختل�وا = “ikhtalafoo�
“ikhtalafoo� definition:
Perfect tense, 3rd person masculine plural. They differed. They disagreed in a thing or an affair or a case; every one of them took to, or held a way, or opinion, different from or contrary to that of another; both signify the same.
It comes from the root “khahafa�, which means he came after, followed, succeeded, or remained after another or another that had perished or died. He, a man, retired, withdrew, or went away or apart. He fled. He ascended a mountain; to succeed, take the place of, be the agent, substitute of. A substitute; a thing given, or received, or put, or done, instead of, in place of, or in exchange for, another thing. Difference of any kind.
References:
An Arabic-English Lexicon, E.W. Lane, volume two, pp. 792 - 799
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 162 - 163
Here we have a solid-gold confirmation that Jesus indeed died on the Cross, as the root confirms that His followers remained after He died on the Cross!
Further, the root also confirms to us that Jesus was the sin substitution for mankind!
Further still, we have a clause (flanked by “ma�), which can be rendered as a negative adverb confirming that there is “no doubt� about the crucifixion of Jesus Christ…
شك = “shakkin�
“shakkin� definition:
Doubt; a wavering or vacillation in opinion between two things, whether they be equal in probability or such that one of them outweighs therein the other; or uncertainty; or a wavering or vacillation in opinion between two inconsistent things without making either of them to outweigh the other in the estimation of him who conceives the doubt; a pausing or hesitation between two extremes that are equal in probability without the mind’s inclining to either of them. Alternation or confusedness of two inconsistent things, in the judgment of a man, and their being equal. A state of commotion or disturbance of the heart and mind. A small crack in a bone. A seam, or line of sewing, of a garment. Arsenic. A covering that is put upon the backs of the two curved extremities of the bow.
It comes from the root “shakka�, which means the thing, or case, or affair, was, or became, dubious, or confused. He doubted, wavered or vacillated in opinion, or was uncertain respecting it. Said of a camel, he limped or halted; or had a slight lameness of his hind leg: or his arm stuck to his side, and he had a slight lameness in consequence thereof. The cleaving or sticking of a thing to another thing. I pierced, or transpierced him, or it, with a spear, and with the arrow. He was made, or asserted to be connected with the lineage of another.
References:
An Arabic-English Lexicon, E.W. Lane, volume four, pp. 1582 - 1583
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 297
Amazing as it is, the root of this word gives us further insight that Jesus was pierced in the side – same as declared in the Holy Bible.
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5.33
إنما جزؤا الذين ÙŠØاربون الله ورسوله ويسعون Ù�ÙŠ الأرض Ù�سادا
أن يقتلوا أو يصلبوا أو تقطع أيديهم وأرجلهم من خل� أو ين�وا من
الأرض ذلك لهم خزي �ي الدنيا ولهم �ي الاءخرة عذاب عظيم
Innama jazao allatheena yuhariboona Allaha warasoolahu wayasAAawna fee al-ardi fasadan an yuqattaloo aw yusallaboo aw tuqattaAAa aydeehim waarjuluhum min khilafin aw yunfaw mina al-ardi thalika lahum khizyun fee alddunya walahum fee al-akhirati AAathabun AAatheemun
5.33 Only reward those whom fight “allah� and his messenger, and they strive hard in the earth corruption, that they be killed or they will be crucified till death, or their hands and their feet be cut off from opposites, or they be exiled from the earth, that for them shame in the present world, and for them in the end a great torture.
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7.124
لأقطعن أيديكم وأرجلكم من خل� ثم لأصلبنكم أجمعين
LaoqatiAAanna aydiyakum waarjulakum min khilafin thumma laosallibannakum ajmaAAeena
7.124 "I will cut off your hands and your feet from in opposite direction, then I will surely crucify you till death all together.�
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12.41
يصØبي السجن أما Ø£Øدكما Ù�يسقي ربه خمرا وأما الاءخر Ù�يصلب Ù�تأكل
الطير من رأسه قضي الأمر الذي �يه تست�تيان
Ya sahibayi alssijni amma ahadukuma fayasqee rabbahu khamran waamma al-akharu fayuslabu fata/kulu alttayru min ra/sihi qudiya al-amru allathee feehi tastaftiyani
12.41 "You my two fellows (of) the prison, but, one of you so he gives drink an intoxicant (to) his lord, and but the other, so will be crucified till death, so she eats the head, the affair whom in him you two are asking about the legal order."
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20.71
قال ءامنتم له قبل أن ءاذن لكم إنه لكبيركم الذي علمكم السØر Ù�لأقطعن
أيديكم وأرجلكم من خل� ولأصلبنكم �ي جذوع النخل ولتعلمن أينا أشد
عذابا وأبقى
Qala amantum lahu qabla an athana lakum innahu lakabeerukumu allathee AAallamakumu alssihra falaoqattiAAanna aydiyakum waarjulakum min khilafin walaosallibannakum fee juthooAAi alnnakhli walataAAlamunna ayyuna ashaddu AAathaban waabqa
20.71 Said: "You certainly believed him before that I give permission to you, certainly his, truly your chief whom he taught you the sorcery, so they cut off your hands and your feet from in opposite direction, and I will surely crucify you till death in company with the sacrifice, and you shall with certainty come to know which of us is stronger punishment and most lasting one."
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26.49
قال ءامنتم له قبل أن ءاذن لكم إنه لكبيركم الذي علمكم السØر Ù�لسوÙ�
تعلمون لأقطعن أيديكم وأرجلكم من خل� ولأصلبنكم أجمعين
Qala amantum lahu qabla an athana lakum innahu lakabeerukumu allathee AAallamakumu alssihra falasawfa taAAlamoona laoqattiAAanna aydiyakum waarjulakum min khilafin walaosallibannakum ajmaAAeena
26.49 Said: "You certainly believed him before that I give permission to you, certainly his, truly your chief whom he taught you the sorcery, so you shall with certainty come to know I will cut off your hands and your feet from in opposite direction, and I will surely crucify you till death all together."
Summarizing the seven derivatives of the root “salaba� that exist outside of sura 86, we have the following…
• 4.23…your loins… أصلبكم
• 4.157…They crucified Him… صلبوه
• 5.33…they will be crucified till death… يصلبوا
• 7.124…I will surely crucify you till death… لأصلبنكم
• 12.41…so will be crucified till death… �يصلب
• 20.71…and I will surely crucify you till death… ولأصلبنكم
• 26.49…and I will surely crucify you till death… ولأصلبنكم
Observe the positive affirmation of a crucifixion event till death that has occurred in six of these seven ayahs.
Observe also the seventh ayah refers to a physical location upon the human body.
And the final noun that is held in possession by “alssulbi�…
ترائب = “tara-ibi�
“tara-ibi� definition:
Plural noun. The part of the breast which is the place of the collar, or necklace: so by the common consent of the lexicologists: or the bones of the breast� or the bones of the breast that are between the collar-bone and the pap: or the part of the breast, or chest; that is next to the two collar bones: or the part that is between the two breasts and the collar bones: or four ribs of the right side of the chest and four of the left thereof: or the two arms and two legs and two eyes: relates to males and females in common. Breast bone; Upper part of girl’s chest; the rib bones. The part of a camel in which it is stabbed, or stuck.
One born at the same time with thee; a contemporary in birth; an equal in age; an equal; a match; a fellow; a peer; applied to a male and a female. A cemetery, burial place, or place of graves or of a grave. A man’s grave.
والترائب = “wa� + “al� + “tara-ibi� = “waalttara-ibi� = and the grave
It comes from the root “tariba� (ta-ra-ba), which means it (a thing) became dusted, or dusty; dust lighted upon it; it (a place) had much dust or earth; abounded with dust or earth. He (a man) had dust, or earth, in his hand; he clave to the dust or earth; or he clave to the dust or earth, by reason of poverty; he became so poor that he clave to the dust, or earth; and he suffered loss and became poor so that he clave to the dust, or earth; to have much earth, be full of earth, have dust in his hands, be destitute.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 300 - 301
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 74
The Koran, Complete Dictionary & Literal Translation, Mohamed Ahmed, p. 55
A Dictionary and Glossary of the Koran, John Penrice, p. 22
Concordance of the Koran, Gustav Flugel, p. 38
Occurrences of “waalttara-ibi� in the Koran: 1
Location: 86.7
Occurrences of the root “tariba�, and its 8 derivations, in the Koran: 22
Locations: 2.264, 3.59, 13.5, 16.59, 18.37, 22.5, 23.35, 23.82, 26.67, 30.20, 35.11, 37.16, 37.53, 38.52, 40.67, 50.3, 56.37, 56.47, 78.33, 78.40, 86.7, 90.16
Reading each Koranic derivative occurrence, in context, demonstrates the overwhelming usage in direct reference to a resurrection and salvation event.
Additionally, four of these ayahs have already been identified as pertaining to the fluid-based creation passages (i.e. water/blood and water) as covered in the 86.6 exegesis (i.e. 18.37, 22.5, 35.11, & 40.67).
Honorable mention goes to 3.59 which also shares a root derivative which directly involves Jesus Christ…
إن مثل عيسى عند الله كمثل ءادم خلقه من
تراب ثم قال له كن �يكون
Inna mathala AAeesa AAinda Allahi kamathali adama khalaqahu min turabin thumma qala lahu kun fayakoonu
3.59 Certainly Jesus' similitude with“allah�, as/like Adam, He created him out of dust then said to him: "Be thou." so (he) is.
The implications of 3.59…
• Two comparisons are made “mathala� & “kamathali�
• The first (former) comparison is between Jesus and “allah�
• Jesus is shown to be co-equal “mathala� with “allah�
• Jesus is shown to have always existed “inna� with “inda� “allah�
• Jesus was not created
• The second (latter) comparison is redundant to the former
• The second comparison describes the creation “khalaqahu� of Adam
• It is referring to man…not to Jesus
• It is singular
• It refers to the act of measuring; or determining the measure, proportion, or the like, of a thing; and the making a thing by measure, or according to the measure of another thing; or proportioning a thing to another thing
• The originating or producing a thing after a pattern or model which one has devised, not after the similitude of anything pre-existing.
• As meaning the bringing into existence from a state of no-existence. As an act of God, signifies the creating out of nothing
• We are told that Adam was created, i.e. he had a beginning (out of nothing), in the likeness of his creator
• Adam is made from dust “turabin�
• The creation of man in this ayah is rooted in sura 86…which shares the same root as “turabin�, and is applied to Jesus crucifixion in 86.7
• The Word of “allah� brings forth Adam
• The Word (i.e. Jesus) is co-equal with “allah�
• Man is created through Jesus
• Jesus is God
It becomes quite clear that the second comparison of this ayah is simply re-enforcing the Biblical stance that Jesus (the Word) is what brought Adam into existence out of nothing.
The authors of the Koran, once again, attempt to ride the coat tails of the Biblical Jesus Christ by having “allah� associated with Jesus deity.
Summary of 86.7:
• In the Gospel according to John, we are told the geographic location in which Jesus was crucified (John 19.17 – 18)
• The knoll, near Jerusalem, where Jesus was crucified upon the cross (stauros), is described as being a rocky place where large stones have been rolled
• John relays his eyewitness account as to the physical location in which Jesus’ body was pierced while upon the Cross
• John records that a soldier’s spear pierced (nusso) Jesus’ side (pleura)
• As confirmation that Jesus died upon the cross, we are told that the soldiers spear pierced Jesus, on His side, through the rib (John 19.32 – 34)
• John also records that Jesus was wrapped in grave clothes and was placed in a grave, further confirming His death upon the Cross (John 20.7 – 9)
• John also details to us that Jesus’ grave was later found to be empty, and that scripture had forecast His Resurrection
• We are told in the Gospel according to John:
• That Jesus was crucified upon the Cross until dead (John 19.32 – 34)
• The geographical location where Jesus was crucified (John 19.17 – 18)
• That Jesus was pierced with a spear (John 19.32 – 34)
• The physical location on Jesus’ body in which He was pierced (i.e. the ribs, the side) (John 19.32 – 34)
• That blood and water poured from His side after He was confirmed dead (John 19.32 – 34)
• That Jesus was Resurrected (John 20.7 – 9)
• Following on the heals of 86.6, which informs us that Jesus Christ (i.e. the Morning Star) was crucified until death upon the Cross, and that the inner man was created from this crucifixion event; 86.7 continues with the masculine, singular, imperfect tense “yakhruju�, meaning “He emerges�
• Surveying all twenty Koranic locations of “yakhruju� & “wayakhruju� demonstrates that this term is overwhelmingly used in reference to, and describes an action by, Koranic deity
• Most notable of its contextual usage is the fact that it references the entering into the earth (death & burial), and the subsequent emerging from it (masculine singular representing Jesus’ Resurrection), and then the ascending and descending in a cloud – identical to the Biblical Jesus Christ
• The repeated contextual usage of “yakhruju�, relating to ascension/descending in a cloud, further solidifies The Second Coming of Jesus theme of sura 86, as evidenced all the way through the sura
• These ayahs have also provided for us numerous attributes that apply to Jesus, such as:
• The First & the Last
• The Ever Merciful
• The Most Protecting One
• The root “kharaja� gives us greater insight by informing us that, “He departed� signifying that He was in the grave but no longer is
• Further, this root is also stated to be a name for the day of Resurrection
• “Yakhruju� is referring to Jesus’ singular Resurrection from the grave, and imputes deity to Him
• The next term is “min�, and, just as in 86.6, “min� is a preposition signifying origin, composition, explanation, commencement, and has been rendered “from�
• Thus, we are about to be informed from where He (Jesus), emerges from
• The juxtaposed term, “bayni�, tells us that the emerging is from between two things, per the classic definition: Denotes intervention in the interval between two things, or the middle, or midst, of two things, or the middle of a collective number; thus it signifies between, and amidst, and among. A man, or thing bearing evidence of a quality that he, or it, possesses.
• It is interesting that the classic definition also states that it applies to a man bearing evidence of a quality that he possesses
• The root “bana� also indicates something that is made apparent, evident, or clear
• “Sulbi� is the next very revealing term, as it is a genitive case, singular, masculine noun – which means that it is in possession of another adjacent noun
• “Sulbi� carries with it the following definition: A rugged, stony place: a rugged, extending place of earth or ground; a hard part of the earth or ground
• Comparing to the Gospel of John, this correlates to the Hebrew term “Golgotha�, and refers to the geographical location in which Jesus Christ was crucified
• “Sulbi� gives us a physical location on the human body (i.e. the backbone)
• “Sulbi� also gives us a weapon (i.e. a sharpened spear)
• “Alssulbi� is rendered as ‘The Cross’, and carries with it the following classic definitions: “To cause to be crucified. Signifies also ichor, or watery humor, mixed with blood, that flows from the dead. A cross; a certain thing pertaining to Christians, which they take as an object to which to direct the face in prayer. A posture forbidden by the prophet because resembling that of a man when he is crucified, the arms of the man in this case being extended upon the timber.�
• “Alssulbi� is therefore referencing a very specific thing:
• A CRUCIFIXION
• Further, “alssulbi’s� root “salaba� carries with it the meaning “to crucify; he crucified him; to put to death by crucification�
• Outside of sura 86, the root derivatives of “salaba� occur only seven times (4.23, 4.157, 5.33, 7.124, 12.41, 20.71, 26.49)
• In six of these seven occurrences, it directly references the complete certainty of death through crucifixion
• The seventh ayah refers to a physical location upon the human body
• Honorable mention goes out to ayah 4.157
• 4.157 is the quintessential Islamic ayah used by Muslims in an attempt to thwart Jesus’ crucifixion, until death, upon the Cross
• This ayah has been misinterpreted and promoted as a crucifixion denial, when, in fact, it is a Biblical confirmation that Jesus’ crucifixion, and death, upon the Cross, actually did take place
• Rendering 4.157 as a crucifixion denial, forces the Koran into contradiction with itself
• 4.157 contains a plethora of positive affirmations, including “wama�, and leaves no doubt in the mind of the reader that Jesus was killed upon the Cross
• Further, the root “khahafa� gives us deeper insight via the classic meaning “he came after, followed, succeeded, or remained after another or another that had perished or died.� And…take the place of, be the agent, substitute of. A substitute
• Here we have a confirmation that Jesus indeed died on the Cross, as the root confirms that His followers remained after He died on the Cross
• Further, the root also confirms to us that Jesus was the sin substitution for mankind
• Additionally, the root “shakka�, imparts the meaning “I pierced, or transpierced him, or it, with a spear.�
• Confirming that Jesus was pierced in the side – same as declared in the Holy Bible.
• We are told an enormous amount of information from “alssulbi�, its root, its derivatives, and its Koranic context
• The final noun in this ayah is “waalttara-ibi�
• “Waalttara-ibi� means “rib bones or four ribs of the right side of the chest and four of the left thereof�
• This word also refers to the part of a camel in which it is stabbed, or stuck
• Further, this word also refers to “a man’s grave�
• Reading each Koranic root derivative of “tariba�, in context, demonstrates the overwhelming usage in direct reference to a resurrection and salvation event.
• Additionally, four of these ayahs have already been identified as pertaining to the fluid-based creation passages (i.e. water/blood and water) as covered in the 86.6 exegesis (i.e. 18.37, 22.5, 35.11, & 40.67)
• Honorable mention goes to ayah 3.59 which also shares a root derivative which directly involves Jesus Christ and mandates that the physical man is created through Jesus Christ
• Since “alssulbi� is genitive, this means that it holds “waalttara-ibi� in possession…i.e. the Cross has possession over the grave
• By Koranic context alone, the evidence is overwhelming in favor of 86.7 directly referencing a crucifixion event that resulted in certain death, by referencing a physical location on the human body (i.e. Jesus’ body…i.e. the Morning Star)
• We are told point blank in 86.7:
• That Jesus was crucified upon the Cross until dead
• The geographical location where Jesus was crucified
• That Jesus was pierced with a spear
• The physical location on Jesus’ body in which He was pierced (i.e. between the backbone and the ribs)
• That blood and water poured from His side after He was confirmed dead
• That Jesus was Resurrected
• Observe that two equally valid alternate renderings can be gleaned from 86.7:
1) 86.7 He emerges from amidst the Cross and the grave
Or
2) 86.7 He emerges from between the backbone and the rib
• Both renderings can only be referring to Jesus Christ
• The first rendering signifying Jesus’ singular Resurrection from death upon the Cross
• The second rendering signifying the physical location upon Jesus’ body in which the blood and water flowed forth confirming His death upon the Cross
• Either rendering has Jesus Christ (i.e. the Morning Star; the title of this sura) as the singular One overcoming
In the Gospel according to John, we are told the geographic location in which Jesus was crucified…
και βασταζων εαυτω τον σταυ�ον εξηλθεν εις τον λεγομενον κ�ανιου τοπον ο λεγεται εβ�αιστι γολγοθα οπου αυτον εσταυ�ωσαν και μετ αυτου αλλους δυο εντευθεν και εντευθεν μεσον δε τον ιησουν
kai bastazo heautou ho stauros exerchomai eis ho lego kranion topos hos lego hebraisti golgotha hopou autos stauroo kai meta autos allos duo enteuthen kai enteuthen mesos de ho Iesous
And He went out bearing His cross, to the place called Skull (Calvary) which is called in Hebrew, Golgotha, where they crucified Him, and two others with Him, on this side and on that side, and Jesus in the middle. (John 19.17 – 18 )
Defining a key term…
γολγοθα = “golgotha�
“golgotha� definition:
Strong’s #G1115. Noun proper locative. Transliterated from the Aramaic “gulgulta�, skull, a knoll near Jerusalem; or of Chaldee origin (compare H1538). The name of the place where Jesus was crucified, synonymous with Cavalry (kranion #G2898), it was the place where criminals were commonly executed.
#H1538 By reduplication from H1556; a skull (as round); by implication a head (in enumeration of persons): - head, every man, poll, skull.
#H1556 A primitive root; to roll (literally or figuratively): - commit, remove, roll (away, down, together), run down, seek occasion, trust, wallow.
#353 TWOT. “Galal� means to roll some object on, upon, away, in, against, from, together, unto, or down. In the OT used in reference to rolling great stones, rocks.
References:
Thayer’s Greek-English Lexicon of the New Testament, Joseph H. Thayer, p. 120
The Complete Wordstudy Dictionary of the New Testament, Warren Baker, Warren Baker, based on the lexicons of Edward Robinson & John Parkhurst, p. 380
The New Strong’s expanded exhaustive concordance of the Bible (red-letter edition), James Strong, LL.D., S.T.D., p. 61
Theological Wordbook of the Old Testament (TWOT) #353, Harris, Archer, Waltke, volume 1, pp. 162 – 165
The knoll, near Jerusalem, where Jesus was crucified upon the cross (stauros), is described as being a rocky place where large stones have been rolled…
John relays his eyewitness account as to the physical location in which Jesus’ body was pierced while upon the Cross…
ηλθον ουν οι στ�ατιωται και του μεν π�ωτου κατεαξαν τα σκελη και του αλλου του συσταυ�ωθεντος αυτω επι δε τον ιησουν ελθοντες ως ειδον ηδη αυτον τεθνηκοτα ου κατεαξαν αυτου τα σκελη αλλ εις των στ�ατιωτων λογχη αυτου την πλευ�αν ενυξεν και εξηλθεν ευθυς αιμα και υδω�
erchomai oun ho stratiotes kai ho men protos katagnumi ho skelos kai ho allos ho sustauroo autos epi de ho Iesous erchomai hos eido ede autos thnesko ou katagnumi autos ho skelos alla heis ho stratiotes logche autos ho pleura nusso kai exerchomai eutheos haima kai hudor
Then the soldiers came and broke the legs of the first, and of the other crucified with Him. But on coming to Jesus, when they saw He was dead already, they did not break His legs. But one of the soldiers spear pierced His side, and at once blood and water came out. (John 19.32 – 34)
John records that a soldier’s spear pierced (nusso) Jesus’ side (pleura).
Defining the key term…
πλευ�αν = “pleura�
“pleura� definition:
Strong’s #G4125. Accusative, singular, feminine noun of uncertain affinity; a rib, that is, (by extension) side: - side. The side of the body. Side, mostly of the human body.
References:
A Greek-English Lexicon of the New Testament and other early Christian Literature, 3rd edition (BDAG), Frederick William Danker, p. 824
Thayer’s Greek-English Lexicon of the New Testament, Joseph H. Thayer, p. 516
The Complete Wordstudy Dictionary of the New Testament, Warren Baker, Warren Baker, based on the lexicons of Edward Robinson & John Parkhurst, p. 1173
The New Strong’s expanded exhaustive concordance of the Bible (red-letter edition), James Strong, LL.D., S.T.D., p. 203
Thus, as confirmation that Jesus died upon the cross, we are told that Jesus was pierced, on His side, through the rib.
John further confirms Jesus death with the following…
και το σουδα�ιον ο ην επι της κεφαλης αυτου ου μετα των οθονιων κειμενον αλλα χω�ις εντετυλιγμενον εις ενα τοπον τοτε ουν εισηλθεν και ο αλλος μαθητης ο ελθων π�ωτος εις το μνημειον και ειδεν και επιστευσεν ουδεπω γα� ηδεισαν την γ�αφην οτι δει αυτον εκ νεκ�ων αναστηναι
kai ho soudarian hos en epi ho kephale autos ou meta ho othonion keimai alla choris entulisso eis heis topos tote oun eiserchomai kai ho allos mathetes ho erchomai protos eis ho mnemeion kai eido kai pisteuo oudepo gar eido ho praphe hoti dei autos ek nekros anistemi
And the grave cloth which was on His head was not lying with the linens, but was wrapped up in one place by itself. Therefore, then, and the other disciple he entered, he first to the grave, and saw and believed. For they did not yet know the Scripture, that it was necessary for Him to rise from the dead. (John 20.7 – 9)
John records that Jesus was wrapped in grave clothes and was placed in a grave. John also details to us that Jesus’ grave was later found to be empty, and that scripture had forecast His Resurrection.
Compare to 86.7…
يخرج من بين الصلب والترائب
Yakhruju min bayni alssulbi waalttara-ibi
86.7 He emerges from amidst the Cross and the grave.
Or…
86.7 He emerges from between the backbone and the ribs.
86.7 initiates with the following masculine, singular term…
يخرج = “yakhruju�
“yakhruju� definition:
Imperfect tense, 3rd person masculine singular. He comes out. Appears, emerges, brings out.
It comes from the root “kharaja�, which means to go out, go forth, come forth, deport, attack, rebel against. He, or it, went, came, passed, or got, out or forth; issued, emanated, proceeded, went, or departed. A name of the day of resurrection. The quality of being of two colors, white and black. A poll tax.
References:
An Arabic-English Lexicon, E.W. Lane, volume two, pp. 718 - 720
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 150
A Dictionary and Glossary of the Koran, John Penrice, p. 41
Concordance of the Koran, Gustav Flugel, pp. 59 - 60
Occurrences of “yakhruju� & “wayakhruju� in the Koran: 20
Locations: 2.61, 4.100, 6.95, 7.58 (2x), 10.31 (2x), 16.69, 24.43, 27.25, 30.19 (2x), 30.48, 34.2, 39.21, 47.29, 47.37, 55.22, 57.4, 86.7
The usage of the terms “yakhruju� & “wayakhruju�, outside of sura 86, apply almost exclusively to action by Koranic deity.
Observe the following two usages…
34.2
يعلم ما يلج �ي الأرض وما يخرج منها وما ينزل من السماء وما
يعرج Ù�يها وهو الرØيم الغÙ�ور
YaAAlamu ma yaliju fee al-ardi wama yakhruju minha wama yanzilu mina alssama-i wama yaAAruju feeha wahuwa alrraheemu alghafooru
34.2 He knows what will enter in the earth, and that He emerges from it, and which descends from the cloud, and which ascends in it, and He, the Ever Merciful, the Most Protecting One.
--------------------------------
57.4
هو الأول والاءخر والظهر والباطن وهو بكل شيء عليم هو الذي خلق السموت والأرض �ي ستة أيام ثم استوى على
العرش يعلم ما يلج �ي الأرض وما يخرج منها وما ينزل من
السماء وما يعرج �يها وهو معكم أين ما كنتم والله بما تعملون
بصير
Huwa al-awwalu waal-akhiru waalththahiru waalbatinu wahuwa bikulli shay-in AAaleemun huwa allathee khalaqa alssamawati waal-arda fee sittati ayyamin thumma istawa AAala alAAarshi yaAAlamu ma yaliju fee al-ardi wama yakhruju minha wama yanzilu mina alssama-i wama yaAAruju feeha wahuwa maAAakum ayna ma kuntum waAllahu bima taAAmaloona baseerun
He, the first and the last, and the visible, and the hidden, and He, on account of every thing, knowledgeable. He, whom He created the heavens and the earth in six days, then He established on the throne, He knows what will enter in the earth, and that He emerges from it, and which descends from the cloud, and which ascends in it, and He is with you wherever you were, and “allah� on account of what you do, beholder. (57.3 – 4)
Interestingly, these ayahs demonstrate the entering into the earth (death & burial), and the subsequent emerging from it (masculine singular representing Jesus’ Resurrection), and then the ascending and descending in a cloud. This can only be referring to Jesus Christ.
As can be seen, these ayahs borrow heavily from Old Testament material as well as New Testament material.
These ayahs have also provided for us numerous attributes that apply to Jesus:
• The First & the Last
• The Ever Merciful
• The Most Protecting One
• Entering the earth
• Emerging from the earth
• Ascension in a Cloud
• Descending in a Cloud
Juxtaposed to this emergence is “min� followed by the following particle…
بين = “bayni�
“bayni� definition:
Particle. Denotes intervention in the interval between two things, or the middle, or midst, of two things, or the middle of a collective number; thus it signifies between, and amidst, and among. A man, or thing bearing evidence of a quality that he, or it, possesses. Per 86.7… Coming forth from between, or amidst, the spine and the breast bones. A man perspicuous, or clear, or distinct, in speech or language; or chaste therein; or eloquent; fluent, elegant, and elevated; speech, and having little hesitation, therein. It has two contrasting significations: separation and disunion, and also union.
It comes from the root “bana�, which means to be distinct and separate, far away, remote from, divorced, clear, obvious, explain. It, a thing became separated, severed, disunited, or cut off from the thing. It, a thing, or an affair, or a case, was, or became, distinct as though separate from others; and thus apparent, manifest, evident, clear, plain, or perspicuous; and was, or became known.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 285 - 289
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 70 - 71
Coupling the genitive noun…
صلب = “sulbi�
“sulbi� definition:
Genitive case, singular masculine noun. Hard, firm, rigid, stiff, tough, strong, robust, sturdy, or hardy. A rugged, stony place: a rugged, extending place of earth or ground; a hard part of the earth or ground: a tract of rugged depressed land stretching alone between two hills: or acclivities of hills.
The backbone; i.e. the bone extending from the base of the neck to the rump bone; the bone upon which the neck is set, extending to the root of the tail (in a beast), and in a man to the coccygis: or a portion of the back: and any portion of the back containing vertebrae: and particular the lumbar portion; the loins: and the back (absolutely). Loins; spine. The middle of a page. Rank or quality, and power or strength.
In prayer means the placing the hands upon the flanks, in standing, and separating the arms from the body; a posture forbidden by the prophet because resembling that of a man when he is crucified, the arms of the man in this case being extended upon the timber.
A hard stone, the hardest of stones, and whetstones. A spear-head sharpened; or a thing polished and sharpened with whetstones: or a spear-head sharpened upon the whetstone.
To cause to be crucified. Signifies also ichor, or watery humor, mixed with blood, that flows from the dead. A cross; a certain thing pertaining to Christians, which they take as an object to which to direct the face in prayer. The figure of a cross upon a garment. A banner or standard; properly, in the form of a cross.
الصلب = “al� + “sulbi� = “alssulbi� = The Cross
It comes from the root “salaba� (sad-lam-ba), which means he crucified him; to put to death by crucification; to put to death in a certain well known manner; extract marrow from bones. To crucify. Said of a thing, (and of a man), it (and he) was, or became, hard, firm, rigid, stiff, tough, strong, robust, sturdy, or hardy.
References:
An Arabic-English Lexicon, E.W. Lane, volume four, pp. 1711 - 1713
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 318
A Dictionary and Glossary of the Koran, John Penrice, p. 85
Concordance of the Koran, Gustav Flugel, p. 109
Occurrences of “alssulbi� in the Koran: 1
Location: 86.7
Occurrences of the root “salaba�, and its 7 derivations, in the Koran: 8
Locations: 4.23, 4.157, 5.33, 7.124, 12.41, 20.71, 26.49, 86.7
Observing the seven Koranic usages of these root derivatives outside of sura 86…
4.23
Øرمت عليكم أمهتكم وبناتكم وأخوتكم وعمتكم وخلتكم وبنات
الأخ وبنات الأخت وأمهتكم التي أرضعنكم وأخوتكم من الرضعة
وأمهت نسائكم وربئبكم التي Ù�ÙŠ Øجوركم من نسائكم التي دخلتم
بهن Ù�إن لم تكونوا دخلتم بهن Ù�لا Ø¬Ù†Ø§Ø Ø¹Ù„ÙŠÙƒÙ… ÙˆØلئل أبنائكم الذين
من أصلبكم وأن تجمعوا بين الأختين إلا ما قد سل� إن الله كان
غÙ�ورا رØيما
Hurrimat AAalaykum ommahatukum wabanatukum waakhawatukum waAAammatukum wakhalatukum wabanatu al-akhi wabanatu al-okhti waommahatukumu allatee ardaAAnakum waakhawatukum mina alrradaAAati waommahatu nisa-ikum waraba-ibukumu allatee fee hujoorikum min nisa-ikumu allatee dakhaltum bihinna fa-in lam takoonoo dakhaltum bihinna fala junaha AAalaykum wahala-ilu abna-ikumu allatheena min aslabikum waan tajmaAAoo bayna al-okhtayni illa ma qad salafa inna Allaha kana ghafooran raheeman
4.23 Is forbidden on you, your mothers and your daughters, and your sisters, and your paternal aunts, and your maternal aunts, and the brothers' daughters, and the sisters' daughters, and your mothers who breast fed you, and your sisters from the breast feeding, and your women's mothers, and your step - daughters who in your custody from your women whom you entered with them, are forbidden on you, so if you were not entered with them, so no offense on you, and your sons' permitted women whom from your loins and that you combine between the two sisters, except what had preceded, certainly “allah� was forgiving, merciful.
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4.157
وقولهم إنا قتلنا Ø§Ù„Ù…Ø³ÙŠØ Ø¹ÙŠØ³Ù‰ ابن مريم رسول
الله وما قتلوه وما صلبوه ولكن شبه لهم وإن
الذين اختل�وا �يه ل�ي شك منه ما لهم به من علم
إلا اتباع الظن وما قتلوه يقينا
Waqawlihim inna qatalna almaseeha AAeesa ibna maryama rasoola Allahi wama qataloohu wama salaboohu walakin shubbiha lahum wa-inna allatheena ikhtalafoo feehi lafee shakkin minhu ma lahum bihi min AAilmin illa ittibaAAa alththanni wama qataloohu yaqeenan
4.157 And their saying: "Certainly we killed The Messiah, Jesus, Mary's son, “allah's� messenger�, and that they killed Him, and that they crucified Him, and certainly they alike, and certainly whom they differed in Him, certainly they (are) not in doubt from Him, on account of Him, from knowledge, except to follow the belief, and that they surely killed him.
This is the quintessential Islamic ayah used by Muslims in an attempt to thwart Jesus’ crucifixion, until death, upon the Cross.
This ayah has been misinterpreted and promoted as a crucifixion denial, when, in fact, it is a Biblical confirmation that Jesus’ crucifixion, and death, upon the Cross, actually did take place.
Rendering 4.157 as a crucifixion denial, forces the Koran into contradiction with itself.
4.157 contains a plethora of positive affirmations, including “wama�, and leaves no doubt in the mind of the reader that Jesus was killed upon the Cross.
Observe this most revealing term, from 4.157, used in reference to Jesus Christ…
اختل�وا = “ikhtalafoo�
“ikhtalafoo� definition:
Perfect tense, 3rd person masculine plural. They differed. They disagreed in a thing or an affair or a case; every one of them took to, or held a way, or opinion, different from or contrary to that of another; both signify the same.
It comes from the root “khahafa�, which means he came after, followed, succeeded, or remained after another or another that had perished or died. He, a man, retired, withdrew, or went away or apart. He fled. He ascended a mountain; to succeed, take the place of, be the agent, substitute of. A substitute; a thing given, or received, or put, or done, instead of, in place of, or in exchange for, another thing. Difference of any kind.
References:
An Arabic-English Lexicon, E.W. Lane, volume two, pp. 792 - 799
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 162 - 163
Here we have a solid-gold confirmation that Jesus indeed died on the Cross, as the root confirms that His followers remained after He died on the Cross!
Further, the root also confirms to us that Jesus was the sin substitution for mankind!
Further still, we have a clause (flanked by “ma�), which can be rendered as a negative adverb confirming that there is “no doubt� about the crucifixion of Jesus Christ…
شك = “shakkin�
“shakkin� definition:
Doubt; a wavering or vacillation in opinion between two things, whether they be equal in probability or such that one of them outweighs therein the other; or uncertainty; or a wavering or vacillation in opinion between two inconsistent things without making either of them to outweigh the other in the estimation of him who conceives the doubt; a pausing or hesitation between two extremes that are equal in probability without the mind’s inclining to either of them. Alternation or confusedness of two inconsistent things, in the judgment of a man, and their being equal. A state of commotion or disturbance of the heart and mind. A small crack in a bone. A seam, or line of sewing, of a garment. Arsenic. A covering that is put upon the backs of the two curved extremities of the bow.
It comes from the root “shakka�, which means the thing, or case, or affair, was, or became, dubious, or confused. He doubted, wavered or vacillated in opinion, or was uncertain respecting it. Said of a camel, he limped or halted; or had a slight lameness of his hind leg: or his arm stuck to his side, and he had a slight lameness in consequence thereof. The cleaving or sticking of a thing to another thing. I pierced, or transpierced him, or it, with a spear, and with the arrow. He was made, or asserted to be connected with the lineage of another.
References:
An Arabic-English Lexicon, E.W. Lane, volume four, pp. 1582 - 1583
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 297
Amazing as it is, the root of this word gives us further insight that Jesus was pierced in the side – same as declared in the Holy Bible.
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5.33
إنما جزؤا الذين ÙŠØاربون الله ورسوله ويسعون Ù�ÙŠ الأرض Ù�سادا
أن يقتلوا أو يصلبوا أو تقطع أيديهم وأرجلهم من خل� أو ين�وا من
الأرض ذلك لهم خزي �ي الدنيا ولهم �ي الاءخرة عذاب عظيم
Innama jazao allatheena yuhariboona Allaha warasoolahu wayasAAawna fee al-ardi fasadan an yuqattaloo aw yusallaboo aw tuqattaAAa aydeehim waarjuluhum min khilafin aw yunfaw mina al-ardi thalika lahum khizyun fee alddunya walahum fee al-akhirati AAathabun AAatheemun
5.33 Only reward those whom fight “allah� and his messenger, and they strive hard in the earth corruption, that they be killed or they will be crucified till death, or their hands and their feet be cut off from opposites, or they be exiled from the earth, that for them shame in the present world, and for them in the end a great torture.
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7.124
لأقطعن أيديكم وأرجلكم من خل� ثم لأصلبنكم أجمعين
LaoqatiAAanna aydiyakum waarjulakum min khilafin thumma laosallibannakum ajmaAAeena
7.124 "I will cut off your hands and your feet from in opposite direction, then I will surely crucify you till death all together.�
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12.41
يصØبي السجن أما Ø£Øدكما Ù�يسقي ربه خمرا وأما الاءخر Ù�يصلب Ù�تأكل
الطير من رأسه قضي الأمر الذي �يه تست�تيان
Ya sahibayi alssijni amma ahadukuma fayasqee rabbahu khamran waamma al-akharu fayuslabu fata/kulu alttayru min ra/sihi qudiya al-amru allathee feehi tastaftiyani
12.41 "You my two fellows (of) the prison, but, one of you so he gives drink an intoxicant (to) his lord, and but the other, so will be crucified till death, so she eats the head, the affair whom in him you two are asking about the legal order."
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20.71
قال ءامنتم له قبل أن ءاذن لكم إنه لكبيركم الذي علمكم السØر Ù�لأقطعن
أيديكم وأرجلكم من خل� ولأصلبنكم �ي جذوع النخل ولتعلمن أينا أشد
عذابا وأبقى
Qala amantum lahu qabla an athana lakum innahu lakabeerukumu allathee AAallamakumu alssihra falaoqattiAAanna aydiyakum waarjulakum min khilafin walaosallibannakum fee juthooAAi alnnakhli walataAAlamunna ayyuna ashaddu AAathaban waabqa
20.71 Said: "You certainly believed him before that I give permission to you, certainly his, truly your chief whom he taught you the sorcery, so they cut off your hands and your feet from in opposite direction, and I will surely crucify you till death in company with the sacrifice, and you shall with certainty come to know which of us is stronger punishment and most lasting one."
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26.49
قال ءامنتم له قبل أن ءاذن لكم إنه لكبيركم الذي علمكم السØر Ù�لسوÙ�
تعلمون لأقطعن أيديكم وأرجلكم من خل� ولأصلبنكم أجمعين
Qala amantum lahu qabla an athana lakum innahu lakabeerukumu allathee AAallamakumu alssihra falasawfa taAAlamoona laoqattiAAanna aydiyakum waarjulakum min khilafin walaosallibannakum ajmaAAeena
26.49 Said: "You certainly believed him before that I give permission to you, certainly his, truly your chief whom he taught you the sorcery, so you shall with certainty come to know I will cut off your hands and your feet from in opposite direction, and I will surely crucify you till death all together."
Summarizing the seven derivatives of the root “salaba� that exist outside of sura 86, we have the following…
• 4.23…your loins… أصلبكم
• 4.157…They crucified Him… صلبوه
• 5.33…they will be crucified till death… يصلبوا
• 7.124…I will surely crucify you till death… لأصلبنكم
• 12.41…so will be crucified till death… �يصلب
• 20.71…and I will surely crucify you till death… ولأصلبنكم
• 26.49…and I will surely crucify you till death… ولأصلبنكم
Observe the positive affirmation of a crucifixion event till death that has occurred in six of these seven ayahs.
Observe also the seventh ayah refers to a physical location upon the human body.
And the final noun that is held in possession by “alssulbi�…
ترائب = “tara-ibi�
“tara-ibi� definition:
Plural noun. The part of the breast which is the place of the collar, or necklace: so by the common consent of the lexicologists: or the bones of the breast� or the bones of the breast that are between the collar-bone and the pap: or the part of the breast, or chest; that is next to the two collar bones: or the part that is between the two breasts and the collar bones: or four ribs of the right side of the chest and four of the left thereof: or the two arms and two legs and two eyes: relates to males and females in common. Breast bone; Upper part of girl’s chest; the rib bones. The part of a camel in which it is stabbed, or stuck.
One born at the same time with thee; a contemporary in birth; an equal in age; an equal; a match; a fellow; a peer; applied to a male and a female. A cemetery, burial place, or place of graves or of a grave. A man’s grave.
والترائب = “wa� + “al� + “tara-ibi� = “waalttara-ibi� = and the grave
It comes from the root “tariba� (ta-ra-ba), which means it (a thing) became dusted, or dusty; dust lighted upon it; it (a place) had much dust or earth; abounded with dust or earth. He (a man) had dust, or earth, in his hand; he clave to the dust or earth; or he clave to the dust or earth, by reason of poverty; he became so poor that he clave to the dust, or earth; and he suffered loss and became poor so that he clave to the dust, or earth; to have much earth, be full of earth, have dust in his hands, be destitute.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 300 - 301
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 74
The Koran, Complete Dictionary & Literal Translation, Mohamed Ahmed, p. 55
A Dictionary and Glossary of the Koran, John Penrice, p. 22
Concordance of the Koran, Gustav Flugel, p. 38
Occurrences of “waalttara-ibi� in the Koran: 1
Location: 86.7
Occurrences of the root “tariba�, and its 8 derivations, in the Koran: 22
Locations: 2.264, 3.59, 13.5, 16.59, 18.37, 22.5, 23.35, 23.82, 26.67, 30.20, 35.11, 37.16, 37.53, 38.52, 40.67, 50.3, 56.37, 56.47, 78.33, 78.40, 86.7, 90.16
Reading each Koranic derivative occurrence, in context, demonstrates the overwhelming usage in direct reference to a resurrection and salvation event.
Additionally, four of these ayahs have already been identified as pertaining to the fluid-based creation passages (i.e. water/blood and water) as covered in the 86.6 exegesis (i.e. 18.37, 22.5, 35.11, & 40.67).
Honorable mention goes to 3.59 which also shares a root derivative which directly involves Jesus Christ…
إن مثل عيسى عند الله كمثل ءادم خلقه من
تراب ثم قال له كن �يكون
Inna mathala AAeesa AAinda Allahi kamathali adama khalaqahu min turabin thumma qala lahu kun fayakoonu
3.59 Certainly Jesus' similitude with“allah�, as/like Adam, He created him out of dust then said to him: "Be thou." so (he) is.
The implications of 3.59…
• Two comparisons are made “mathala� & “kamathali�
• The first (former) comparison is between Jesus and “allah�
• Jesus is shown to be co-equal “mathala� with “allah�
• Jesus is shown to have always existed “inna� with “inda� “allah�
• Jesus was not created
• The second (latter) comparison is redundant to the former
• The second comparison describes the creation “khalaqahu� of Adam
• It is referring to man…not to Jesus
• It is singular
• It refers to the act of measuring; or determining the measure, proportion, or the like, of a thing; and the making a thing by measure, or according to the measure of another thing; or proportioning a thing to another thing
• The originating or producing a thing after a pattern or model which one has devised, not after the similitude of anything pre-existing.
• As meaning the bringing into existence from a state of no-existence. As an act of God, signifies the creating out of nothing
• We are told that Adam was created, i.e. he had a beginning (out of nothing), in the likeness of his creator
• Adam is made from dust “turabin�
• The creation of man in this ayah is rooted in sura 86…which shares the same root as “turabin�, and is applied to Jesus crucifixion in 86.7
• The Word of “allah� brings forth Adam
• The Word (i.e. Jesus) is co-equal with “allah�
• Man is created through Jesus
• Jesus is God
It becomes quite clear that the second comparison of this ayah is simply re-enforcing the Biblical stance that Jesus (the Word) is what brought Adam into existence out of nothing.
The authors of the Koran, once again, attempt to ride the coat tails of the Biblical Jesus Christ by having “allah� associated with Jesus deity.
Summary of 86.7:
• In the Gospel according to John, we are told the geographic location in which Jesus was crucified (John 19.17 – 18)
• The knoll, near Jerusalem, where Jesus was crucified upon the cross (stauros), is described as being a rocky place where large stones have been rolled
• John relays his eyewitness account as to the physical location in which Jesus’ body was pierced while upon the Cross
• John records that a soldier’s spear pierced (nusso) Jesus’ side (pleura)
• As confirmation that Jesus died upon the cross, we are told that the soldiers spear pierced Jesus, on His side, through the rib (John 19.32 – 34)
• John also records that Jesus was wrapped in grave clothes and was placed in a grave, further confirming His death upon the Cross (John 20.7 – 9)
• John also details to us that Jesus’ grave was later found to be empty, and that scripture had forecast His Resurrection
• We are told in the Gospel according to John:
• That Jesus was crucified upon the Cross until dead (John 19.32 – 34)
• The geographical location where Jesus was crucified (John 19.17 – 18)
• That Jesus was pierced with a spear (John 19.32 – 34)
• The physical location on Jesus’ body in which He was pierced (i.e. the ribs, the side) (John 19.32 – 34)
• That blood and water poured from His side after He was confirmed dead (John 19.32 – 34)
• That Jesus was Resurrected (John 20.7 – 9)
• Following on the heals of 86.6, which informs us that Jesus Christ (i.e. the Morning Star) was crucified until death upon the Cross, and that the inner man was created from this crucifixion event; 86.7 continues with the masculine, singular, imperfect tense “yakhruju�, meaning “He emerges�
• Surveying all twenty Koranic locations of “yakhruju� & “wayakhruju� demonstrates that this term is overwhelmingly used in reference to, and describes an action by, Koranic deity
• Most notable of its contextual usage is the fact that it references the entering into the earth (death & burial), and the subsequent emerging from it (masculine singular representing Jesus’ Resurrection), and then the ascending and descending in a cloud – identical to the Biblical Jesus Christ
• The repeated contextual usage of “yakhruju�, relating to ascension/descending in a cloud, further solidifies The Second Coming of Jesus theme of sura 86, as evidenced all the way through the sura
• These ayahs have also provided for us numerous attributes that apply to Jesus, such as:
• The First & the Last
• The Ever Merciful
• The Most Protecting One
• The root “kharaja� gives us greater insight by informing us that, “He departed� signifying that He was in the grave but no longer is
• Further, this root is also stated to be a name for the day of Resurrection
• “Yakhruju� is referring to Jesus’ singular Resurrection from the grave, and imputes deity to Him
• The next term is “min�, and, just as in 86.6, “min� is a preposition signifying origin, composition, explanation, commencement, and has been rendered “from�
• Thus, we are about to be informed from where He (Jesus), emerges from
• The juxtaposed term, “bayni�, tells us that the emerging is from between two things, per the classic definition: Denotes intervention in the interval between two things, or the middle, or midst, of two things, or the middle of a collective number; thus it signifies between, and amidst, and among. A man, or thing bearing evidence of a quality that he, or it, possesses.
• It is interesting that the classic definition also states that it applies to a man bearing evidence of a quality that he possesses
• The root “bana� also indicates something that is made apparent, evident, or clear
• “Sulbi� is the next very revealing term, as it is a genitive case, singular, masculine noun – which means that it is in possession of another adjacent noun
• “Sulbi� carries with it the following definition: A rugged, stony place: a rugged, extending place of earth or ground; a hard part of the earth or ground
• Comparing to the Gospel of John, this correlates to the Hebrew term “Golgotha�, and refers to the geographical location in which Jesus Christ was crucified
• “Sulbi� gives us a physical location on the human body (i.e. the backbone)
• “Sulbi� also gives us a weapon (i.e. a sharpened spear)
• “Alssulbi� is rendered as ‘The Cross’, and carries with it the following classic definitions: “To cause to be crucified. Signifies also ichor, or watery humor, mixed with blood, that flows from the dead. A cross; a certain thing pertaining to Christians, which they take as an object to which to direct the face in prayer. A posture forbidden by the prophet because resembling that of a man when he is crucified, the arms of the man in this case being extended upon the timber.�
• “Alssulbi� is therefore referencing a very specific thing:
• A CRUCIFIXION
• Further, “alssulbi’s� root “salaba� carries with it the meaning “to crucify; he crucified him; to put to death by crucification�
• Outside of sura 86, the root derivatives of “salaba� occur only seven times (4.23, 4.157, 5.33, 7.124, 12.41, 20.71, 26.49)
• In six of these seven occurrences, it directly references the complete certainty of death through crucifixion
• The seventh ayah refers to a physical location upon the human body
• Honorable mention goes out to ayah 4.157
• 4.157 is the quintessential Islamic ayah used by Muslims in an attempt to thwart Jesus’ crucifixion, until death, upon the Cross
• This ayah has been misinterpreted and promoted as a crucifixion denial, when, in fact, it is a Biblical confirmation that Jesus’ crucifixion, and death, upon the Cross, actually did take place
• Rendering 4.157 as a crucifixion denial, forces the Koran into contradiction with itself
• 4.157 contains a plethora of positive affirmations, including “wama�, and leaves no doubt in the mind of the reader that Jesus was killed upon the Cross
• Further, the root “khahafa� gives us deeper insight via the classic meaning “he came after, followed, succeeded, or remained after another or another that had perished or died.� And…take the place of, be the agent, substitute of. A substitute
• Here we have a confirmation that Jesus indeed died on the Cross, as the root confirms that His followers remained after He died on the Cross
• Further, the root also confirms to us that Jesus was the sin substitution for mankind
• Additionally, the root “shakka�, imparts the meaning “I pierced, or transpierced him, or it, with a spear.�
• Confirming that Jesus was pierced in the side – same as declared in the Holy Bible.
• We are told an enormous amount of information from “alssulbi�, its root, its derivatives, and its Koranic context
• The final noun in this ayah is “waalttara-ibi�
• “Waalttara-ibi� means “rib bones or four ribs of the right side of the chest and four of the left thereof�
• This word also refers to the part of a camel in which it is stabbed, or stuck
• Further, this word also refers to “a man’s grave�
• Reading each Koranic root derivative of “tariba�, in context, demonstrates the overwhelming usage in direct reference to a resurrection and salvation event.
• Additionally, four of these ayahs have already been identified as pertaining to the fluid-based creation passages (i.e. water/blood and water) as covered in the 86.6 exegesis (i.e. 18.37, 22.5, 35.11, & 40.67)
• Honorable mention goes to ayah 3.59 which also shares a root derivative which directly involves Jesus Christ and mandates that the physical man is created through Jesus Christ
• Since “alssulbi� is genitive, this means that it holds “waalttara-ibi� in possession…i.e. the Cross has possession over the grave
• By Koranic context alone, the evidence is overwhelming in favor of 86.7 directly referencing a crucifixion event that resulted in certain death, by referencing a physical location on the human body (i.e. Jesus’ body…i.e. the Morning Star)
• We are told point blank in 86.7:
• That Jesus was crucified upon the Cross until dead
• The geographical location where Jesus was crucified
• That Jesus was pierced with a spear
• The physical location on Jesus’ body in which He was pierced (i.e. between the backbone and the ribs)
• That blood and water poured from His side after He was confirmed dead
• That Jesus was Resurrected
• Observe that two equally valid alternate renderings can be gleaned from 86.7:
1) 86.7 He emerges from amidst the Cross and the grave
Or
2) 86.7 He emerges from between the backbone and the rib
• Both renderings can only be referring to Jesus Christ
• The first rendering signifying Jesus’ singular Resurrection from death upon the Cross
• The second rendering signifying the physical location upon Jesus’ body in which the blood and water flowed forth confirming His death upon the Cross
• Either rendering has Jesus Christ (i.e. the Morning Star; the title of this sura) as the singular One overcoming
86.8...
Post #10Jesus’ Resurrection
The Book of Revelation states the following regarding Jesus’ Resurrection…
και απο ιησου χ�ιστου ο μα�τυς ο πιστος ο π�ωτοτοκος των νεκ�ων και ο α�χων των βασιλεων της γης τω αγαπωντι ημας και λυσαντι ημας εκ των αμα�τιων [ημων] εν τω αιματι αυτου
Kai apo iesous christos ho martus ho pistos ho prototokos ho nekros kai ho archon ho basileus ho ge ho agapao hemas kai louo hemas ek ho hamartia hemas en ho haima autos
Rev 1.5 and from Jesus Christ, the Witness, the Faithful, the First-born out of the dead, and the Ruler of the kings of the earth. He, loving us, and washing us from our sins by His blood,
Here, in the Triune opening greeting from the Book of Revelation, a clear indicator confirms the life-giving “rebirth� process that takes place during the Resurrection event via the usage of the term “prototokos� (first–born).
Jesus’ singular Resurrection is likened to being born again.
Further, we are told that Jesus, Himself, is the first of the Resurrected, which gives the expectation that others will be following His lead.
Observe these Book of Revelation instances declaring Jesus’ Resurrection…
και οτε ειδον αυτον επεσα π�ος τους ποδας αυτου ως νεκ�ος και εθηκεν την δεξιαν αυτου επ εμε λεγων μη φοβου εγω ειμι ο π�ωτος και ο εσχατος και ο ζων και εγενομην νεκ�ος και ιδου ζων ειμι εις τους αιωνας των αιωνων και εχω τας κλεις του θανατου και του αδου
kai hote eido autos pipto pros ho pous autos hos nekros kai tithemi ho dexios autos epi eme lego me phobeo ego eimi ho protos kai ho eschatos kai ho zao kai ginomai nekros kai idou zao eimi eis ho aion ho aion kai echo ho kleis ho thanatos kai ho haides
And when I saw Him, I fell at His feet, as dead. And He put His right hand on me, saying to me, Do not fear. I am the First and the Last, and the Living One; and I became dead; and, behold, I am living forever and ever. And I hold the keys to hell, and of death. (Rev 1.17 – 18 )
και τω αγγελω τω εν σμυ�νη εκκλησιας γ�αψον ταδε λεγει ο π�ωτος και ο εσχατος ος εγενετο νεκ�ος και εζησεν
Kai ho aggelos ho en smurna ekklesia grapho hode lego ho protos kai ho eschatos hos ginomai nekros kai zao
Rev 2:8 And to the angel of the assembly of Smyrna, write: These things says the First and the Last, Who became dead, and lived:
Observe that Revelation declares that Jesus lived, then died, and then lived again.
This is mentioned in three distinct ways, in three separate instances, in Revelation. The first instance occurs in the triune greeting at the opening of the Book of Revelation. The remaining two instances are declared directly by “The First & the Last�, Himself, (i.e. God…i.e. Jesus Christ).
Thus, we have Jesus Christ directly calling Himself God, and informing us that He holds the power of life over death.
Who raised Jesus from the dead?
Not only does the Book of Revelation clearly state that the singular Resurrection event initiated with Jesus Christ, but it also clearly indicates that this singular Resurrection event emanates from a singular, uni-plural entity.
Further confirming this, the New Testament declares the following regarding who raised Jesus from the dead…
• God the Father…Romans 6.4; 10.9; Col 2.11-12; 1 Peter 1.20-21; 1 Cor 6.14; Acts 2.23-24; 3.14-15; 13.30-37; Hebrews 13.20-21; Eph 1.15-20; Gal 1.1; 1 Thes 1.9-10
• God the Son…John 2.19-22; 10.17-18
• God the Spirit…Romans 8.11; 1 Peter 3.18
Biblical scripture clearly confirms to us that a Triune entity was involved in the singular Resurrection of Jesus Christ…
• Father
• Son
• Spirit
Compare to 86.8…
إنه على رجعه لقادر
Innahu AAala rajAAihi laqadirun
86.8 Truly Him above, He returned Him to the present state of existence after death, truly possessing power.
86.8 initiates with the following inceptive particle…
إن = “inna�
“inna� definition:
One of the particles which annul the quality of the inchoative: it is a corroborative particle, corroborating the predicate; governing the subject in the accusative case and the predicate in the nominative case; and may generally be rendered by verily, or certainly, or the like; exactly agreeing with the Greek “hoti�, as used in Luke 7.16 and in many other passages in the New Testament; though it often seems to be nothing more than a sign of inception, which can hardly be rendered at all in English; unless in pronunciation, by laying stress upon the predicate, or upon the copula. It must be used when it occurs inceptively, having nothing before it upon which is syntactically dependent, with respect to the wording or meaning.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 103 - 111
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 35
Coupling to the personal pronoun…
ه = “hu�
“hu� definition:
An indeclinable affixed personal or possessive pronoun of third person singular masculine; when affixed to a verb or preposition as a person pronoun, it means him or it; and when to a noun as a possessive, his or it. Singular personal or possessive pronoun. Him. Verbal suffix which expresses the accusative.
References:
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 100
A Dictionary and Glossary of the Koran, John Penrice, p. 152
Thus…
إنه = “inna� + “hu� = “innahu� = certainly Him
This masculine positive confirmation leads the following preposition…
على = “AAala�
“AAala� definition:
Preposition. On, upon, at, under, against, provided, so that, in respect, before, according to, for the sake of, to, above, in spite of, near.
References:
An Arabic-English Lexicon, E.W. Lane, volume five, pp. 2142 - 2148
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 387
As part of the prepositional phrase, we have the following verb…
رجع = “rajAAi�
“rajAAi" definition:
Perfect tense, 3rd person masculine singular. A return; a single act of returning, of going back, of coming back, or reverting; the act of returning. The returning to the present state of existence after death. He turned back, returned, brought back. A return. Rain; or rain after rain; hail; thunder; a pool of water left by a torrent; water in general; and a sword likened to it, to denote its whiteness; the herbage of the season, or rain. The membrane which is in the belly of the woman and which comes forth upon or over the head of the child. Rain; or rain after rain. Hail. Thunder. The reply, or answer, of an epistle.
رجعه = “rajAAi� + “hi� = “rajAAihi� = He returned Him. He made, or caused, him, or it, to return, go back, come back or revert; sent back, turned back, or returned, him, or it. He, or it, made, or caused, him, or it, to return, go back, come back, or revert, again and again, or time after time.
It comes from the root “raja’a� (ra-jiim-ayn), which means he returned; he went, or came, back (to the same place, or person, or state, or occupation, or action, or saying, etc); he reverted. To return, turn back, turn off, upon anyone, come back, repeat, answer, bring answer, be brought back, blame upon anyone.
References:
An Arabic-English Lexicon, E.W. Lane, volume three, pp. 1037 - 1042
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 202 - 203
A Dictionary and Glossary of the Koran, John Penrice, p. 55
Concordance of the Koran, Gustav Flugel, pp. 77 - 78
Occurrences of “rajAAihi� in the Koran: 1
Location: 86.8
Occurrences of “rajAAihi�, “alrrajAAi� and “rajAAun� in the Koran: 3
Locations: 50.3, 86.8, 86.11
Observe that two of these three locations are located within sura 86; and that all three are in reference to a Resurrection event.
The root “raja’a� and its 23 derivatives occurs 104 times total in the Koran. The vast majority of these instances refer to a Resurrection event.
The affixed particle prefacing the last word of this ayah…
ل = “la�
“la� definition:
A prefixed affirmative particle, verily, surely, certainly, indeed, truly. Prefix: an affirmative intensifying particle, used as a corroborative. A preposition denoting possession. It is also used as a preposition expressing attribution, design. Inseparable adverbial particle.
References:
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 504 - 505
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 282
A Dictionary and Glossary of the Koran, John Penrice, p. 129
And the final word…
قادر = “qadirun�
“qadirun� definition:
Active participle. Applied to God. Decreeing, appointing, ordaining, deciding; possessing power or ability. An epithet applied only to God.
لقادر = “la� + “qadirun� = “laqadirun� = truely possessing power
It comes from the root, “qadara� (qaf-dal-ra), which means a magnifying or honoring; or have not assigned to God the attributes that are due to Him; or have not known what God is in reality. He assigned, or appointed a particular time for it. He empowered him; enabled him; rendered him able. Signifies a particular decree of God, as that a certain man shall die at a particular time and place; or particular predestination. Be able to do, have the power over, prevail, measure to an exact nicety, estimate exactly, be sparing, determine, decree, grown, arrange, prepare, a lot, devise, dispose, appreciate, honor, assign, know, understand, straighten, restrict.
References:
An Arabic-English Lexicon, E.W. Lane, volume seven, pp. 2494 - 2496
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 444 - 445
A Dictionary and Glossary of the Koran, John Penrice, pp. 115 - 116
Concordance of the Koran, Gustav Flugel, pp. 149 - 150
Occurrences of “laqadirun� in the Koran: 1
Location: 86.8
Summary of 86.8:
• The Triune opening greeting from the Book of Revelation confirms the life-giving “rebirth� process that takes place during Jesus’ Resurrection via the usage of the term “prototokos� (first–born) (Rev 1.5)
• Jesus’ singular Resurrection is likened to being born again
• We are told that Jesus, Himself, is the first of the Resurrected, which gives the expectation that others will be following His lead
• Revelation declares that Jesus lived, then died, and then lived again (Rev 1.17 – 18; 2.8)
• This is mentioned in three distinct ways, in three separate instances, in Revelation. The first instance occurs in the triune greeting at the opening of the Book of Revelation. The remaining two instances are declared directly by “The First & the Last�, Himself, (i.e. God…i.e. Jesus Christ)
• Jesus Christ directly calls Himself God, and informs us that He holds the power of life over death
• Not only does the Book of Revelation clearly state that the singular Resurrection event initiated with Jesus Christ, but it also clearly indicates that this singular Resurrection event emanates from a singular, uni-plural entity
• Further confirming this, the New Testament declares the following regarding who raised Jesus from the dead…
• God the Father…Romans 6.4; 10.9; Col 2.11-12; 1 Peter 1.20-21; 1 Cor 6.14; Acts 2.23-24; 3.14-15; 13.30-37; Hebrews 13.20-21; Eph 1.15-20; Gal 1.1; 1 Thes 1.9-10
• God the Son…John 2.19-22; 10.17-18
• God the Spirit…Romans 8.11; 1 Peter 3.18
• Biblical scripture clearly confirms to us that a Triune entity was involved in the singular Resurrection of Jesus Christ…
• Father
• Son
• Spirit
• Continuing with the trend found in 86.7, 86.8 continues to offer details regarding Jesus’ Resurrection
• 86.8 initiates with the inceptive particle “inna�, and is rendered as, “truly�
• Coupled to “inna� is the masculine personal pronoun “hu�
• This combination results in “innahu� and gives us a positive confirmation to what follows
• This positive affirmation is juxtaposed to the preposition “AAala�, and is rendered, “above�
• Thus, the first two words in 86.8 give us a positive confirmation to an event that takes place above, and involves Him – as observed from the vantage point of the earth-bound observer, John
• This event that takes place above, as dictated by the previous ayah trend in this sura, would indicate that it pertains to deity - in particular, “alttariqi� returning on the cloud (i.e. the Morning Star...i.e. Jesus Christ)
• The next revealing term in 86.8 is the masculine, singular, perfect tense verb, “rajAAi", which indicates action that has already taken place
• “RajAAi" refers directly to a single act of returning
• Further, it refers to “The returning to the present state of existence after death� clearly referencing a Resurrection event
• “RajAAi" has the masculine personal pronoun “hi� suffixed, and is thus “rajAAihi�, occurring this one time in the Koran, and is rendered as “He returned Him to the present state of existence after death.�
• The three occurrences of “rajAAihi�, “alrrajAAi� and “rajAAun� shows that two of these three locations are located within sura 86; and that all three are in reference to a Resurrection event (50.3, 86.8, 86.11)
• This is the singular Resurrection of Jesus Christ
• Interestingly, the classic definition for “rajAAi" also carries with it “The reply, or answer, of an epistle� – indicating that this material may emanate from a New Testament letter, or more likely, one of the seven dictated by Jesus Christ in the Book of Revelation, to the angels of the seven assemblies
• The root “raja’a� further confirms that this singular individual (Jesus) was resurrected to his prior state via the classic definition “he returned; he went, or came, back (to the same place, or person, or state, or occupation, or action, or saying, etc); he reverted.�
• Further, The root “raja’a� and its 23 derivatives occurs 104 times total in the Koran. The vast majority of these instances refer to a Resurrection event
• Prefacing the final word, in this ayah, is the positive affirmation particle “la� and is rendered, “truly�
• “La� denotes possession and is expression corroboration
• This particle is affixed to active participle “qadirun�
• “Qadirun� is an epithet that is applied only to God, and to the possession of power or ability
• The root “qadara� further elaborates upon this power of God per the classic definition “have not assigned to God the attributes that are due to Him; or have not known what God is in reality.�…and…� He empowered him; enabled him; rendered him able.�
• Further, this root has the definition of Gods’ decree that “a certain man shall die at a particular time and place; or particular predestination.�…Applying to Jesus’ death upon the Cross
• This term greatly expands our understanding of the God that that is being represented in this ayah, as the classic definition clearly mandates that God’s actual reality has not been known and that proper attributes need to be assigned to Him
• This, then, lends substantial credence to the Biblical Triune position in which a uni-plural entity is responsible for Jesus’ singular Resurrection, and that the one being returned is deity
• Thus, this ayah clearly describes a singular “him� above, causing the return of a singular “him� below, and, at the time, empowering this “him� with the power of God
The Book of Revelation states the following regarding Jesus’ Resurrection…
και απο ιησου χ�ιστου ο μα�τυς ο πιστος ο π�ωτοτοκος των νεκ�ων και ο α�χων των βασιλεων της γης τω αγαπωντι ημας και λυσαντι ημας εκ των αμα�τιων [ημων] εν τω αιματι αυτου
Kai apo iesous christos ho martus ho pistos ho prototokos ho nekros kai ho archon ho basileus ho ge ho agapao hemas kai louo hemas ek ho hamartia hemas en ho haima autos
Rev 1.5 and from Jesus Christ, the Witness, the Faithful, the First-born out of the dead, and the Ruler of the kings of the earth. He, loving us, and washing us from our sins by His blood,
Here, in the Triune opening greeting from the Book of Revelation, a clear indicator confirms the life-giving “rebirth� process that takes place during the Resurrection event via the usage of the term “prototokos� (first–born).
Jesus’ singular Resurrection is likened to being born again.
Further, we are told that Jesus, Himself, is the first of the Resurrected, which gives the expectation that others will be following His lead.
Observe these Book of Revelation instances declaring Jesus’ Resurrection…
και οτε ειδον αυτον επεσα π�ος τους ποδας αυτου ως νεκ�ος και εθηκεν την δεξιαν αυτου επ εμε λεγων μη φοβου εγω ειμι ο π�ωτος και ο εσχατος και ο ζων και εγενομην νεκ�ος και ιδου ζων ειμι εις τους αιωνας των αιωνων και εχω τας κλεις του θανατου και του αδου
kai hote eido autos pipto pros ho pous autos hos nekros kai tithemi ho dexios autos epi eme lego me phobeo ego eimi ho protos kai ho eschatos kai ho zao kai ginomai nekros kai idou zao eimi eis ho aion ho aion kai echo ho kleis ho thanatos kai ho haides
And when I saw Him, I fell at His feet, as dead. And He put His right hand on me, saying to me, Do not fear. I am the First and the Last, and the Living One; and I became dead; and, behold, I am living forever and ever. And I hold the keys to hell, and of death. (Rev 1.17 – 18 )
και τω αγγελω τω εν σμυ�νη εκκλησιας γ�αψον ταδε λεγει ο π�ωτος και ο εσχατος ος εγενετο νεκ�ος και εζησεν
Kai ho aggelos ho en smurna ekklesia grapho hode lego ho protos kai ho eschatos hos ginomai nekros kai zao
Rev 2:8 And to the angel of the assembly of Smyrna, write: These things says the First and the Last, Who became dead, and lived:
Observe that Revelation declares that Jesus lived, then died, and then lived again.
This is mentioned in three distinct ways, in three separate instances, in Revelation. The first instance occurs in the triune greeting at the opening of the Book of Revelation. The remaining two instances are declared directly by “The First & the Last�, Himself, (i.e. God…i.e. Jesus Christ).
Thus, we have Jesus Christ directly calling Himself God, and informing us that He holds the power of life over death.
Who raised Jesus from the dead?
Not only does the Book of Revelation clearly state that the singular Resurrection event initiated with Jesus Christ, but it also clearly indicates that this singular Resurrection event emanates from a singular, uni-plural entity.
Further confirming this, the New Testament declares the following regarding who raised Jesus from the dead…
• God the Father…Romans 6.4; 10.9; Col 2.11-12; 1 Peter 1.20-21; 1 Cor 6.14; Acts 2.23-24; 3.14-15; 13.30-37; Hebrews 13.20-21; Eph 1.15-20; Gal 1.1; 1 Thes 1.9-10
• God the Son…John 2.19-22; 10.17-18
• God the Spirit…Romans 8.11; 1 Peter 3.18
Biblical scripture clearly confirms to us that a Triune entity was involved in the singular Resurrection of Jesus Christ…
• Father
• Son
• Spirit
Compare to 86.8…
إنه على رجعه لقادر
Innahu AAala rajAAihi laqadirun
86.8 Truly Him above, He returned Him to the present state of existence after death, truly possessing power.
86.8 initiates with the following inceptive particle…
إن = “inna�
“inna� definition:
One of the particles which annul the quality of the inchoative: it is a corroborative particle, corroborating the predicate; governing the subject in the accusative case and the predicate in the nominative case; and may generally be rendered by verily, or certainly, or the like; exactly agreeing with the Greek “hoti�, as used in Luke 7.16 and in many other passages in the New Testament; though it often seems to be nothing more than a sign of inception, which can hardly be rendered at all in English; unless in pronunciation, by laying stress upon the predicate, or upon the copula. It must be used when it occurs inceptively, having nothing before it upon which is syntactically dependent, with respect to the wording or meaning.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 103 - 111
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 35
Coupling to the personal pronoun…
ه = “hu�
“hu� definition:
An indeclinable affixed personal or possessive pronoun of third person singular masculine; when affixed to a verb or preposition as a person pronoun, it means him or it; and when to a noun as a possessive, his or it. Singular personal or possessive pronoun. Him. Verbal suffix which expresses the accusative.
References:
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 100
A Dictionary and Glossary of the Koran, John Penrice, p. 152
Thus…
إنه = “inna� + “hu� = “innahu� = certainly Him
This masculine positive confirmation leads the following preposition…
على = “AAala�
“AAala� definition:
Preposition. On, upon, at, under, against, provided, so that, in respect, before, according to, for the sake of, to, above, in spite of, near.
References:
An Arabic-English Lexicon, E.W. Lane, volume five, pp. 2142 - 2148
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 387
As part of the prepositional phrase, we have the following verb…
رجع = “rajAAi�
“rajAAi" definition:
Perfect tense, 3rd person masculine singular. A return; a single act of returning, of going back, of coming back, or reverting; the act of returning. The returning to the present state of existence after death. He turned back, returned, brought back. A return. Rain; or rain after rain; hail; thunder; a pool of water left by a torrent; water in general; and a sword likened to it, to denote its whiteness; the herbage of the season, or rain. The membrane which is in the belly of the woman and which comes forth upon or over the head of the child. Rain; or rain after rain. Hail. Thunder. The reply, or answer, of an epistle.
رجعه = “rajAAi� + “hi� = “rajAAihi� = He returned Him. He made, or caused, him, or it, to return, go back, come back or revert; sent back, turned back, or returned, him, or it. He, or it, made, or caused, him, or it, to return, go back, come back, or revert, again and again, or time after time.
It comes from the root “raja’a� (ra-jiim-ayn), which means he returned; he went, or came, back (to the same place, or person, or state, or occupation, or action, or saying, etc); he reverted. To return, turn back, turn off, upon anyone, come back, repeat, answer, bring answer, be brought back, blame upon anyone.
References:
An Arabic-English Lexicon, E.W. Lane, volume three, pp. 1037 - 1042
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 202 - 203
A Dictionary and Glossary of the Koran, John Penrice, p. 55
Concordance of the Koran, Gustav Flugel, pp. 77 - 78
Occurrences of “rajAAihi� in the Koran: 1
Location: 86.8
Occurrences of “rajAAihi�, “alrrajAAi� and “rajAAun� in the Koran: 3
Locations: 50.3, 86.8, 86.11
Observe that two of these three locations are located within sura 86; and that all three are in reference to a Resurrection event.
The root “raja’a� and its 23 derivatives occurs 104 times total in the Koran. The vast majority of these instances refer to a Resurrection event.
The affixed particle prefacing the last word of this ayah…
ل = “la�
“la� definition:
A prefixed affirmative particle, verily, surely, certainly, indeed, truly. Prefix: an affirmative intensifying particle, used as a corroborative. A preposition denoting possession. It is also used as a preposition expressing attribution, design. Inseparable adverbial particle.
References:
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 504 - 505
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 282
A Dictionary and Glossary of the Koran, John Penrice, p. 129
And the final word…
قادر = “qadirun�
“qadirun� definition:
Active participle. Applied to God. Decreeing, appointing, ordaining, deciding; possessing power or ability. An epithet applied only to God.
لقادر = “la� + “qadirun� = “laqadirun� = truely possessing power
It comes from the root, “qadara� (qaf-dal-ra), which means a magnifying or honoring; or have not assigned to God the attributes that are due to Him; or have not known what God is in reality. He assigned, or appointed a particular time for it. He empowered him; enabled him; rendered him able. Signifies a particular decree of God, as that a certain man shall die at a particular time and place; or particular predestination. Be able to do, have the power over, prevail, measure to an exact nicety, estimate exactly, be sparing, determine, decree, grown, arrange, prepare, a lot, devise, dispose, appreciate, honor, assign, know, understand, straighten, restrict.
References:
An Arabic-English Lexicon, E.W. Lane, volume seven, pp. 2494 - 2496
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 444 - 445
A Dictionary and Glossary of the Koran, John Penrice, pp. 115 - 116
Concordance of the Koran, Gustav Flugel, pp. 149 - 150
Occurrences of “laqadirun� in the Koran: 1
Location: 86.8
Summary of 86.8:
• The Triune opening greeting from the Book of Revelation confirms the life-giving “rebirth� process that takes place during Jesus’ Resurrection via the usage of the term “prototokos� (first–born) (Rev 1.5)
• Jesus’ singular Resurrection is likened to being born again
• We are told that Jesus, Himself, is the first of the Resurrected, which gives the expectation that others will be following His lead
• Revelation declares that Jesus lived, then died, and then lived again (Rev 1.17 – 18; 2.8)
• This is mentioned in three distinct ways, in three separate instances, in Revelation. The first instance occurs in the triune greeting at the opening of the Book of Revelation. The remaining two instances are declared directly by “The First & the Last�, Himself, (i.e. God…i.e. Jesus Christ)
• Jesus Christ directly calls Himself God, and informs us that He holds the power of life over death
• Not only does the Book of Revelation clearly state that the singular Resurrection event initiated with Jesus Christ, but it also clearly indicates that this singular Resurrection event emanates from a singular, uni-plural entity
• Further confirming this, the New Testament declares the following regarding who raised Jesus from the dead…
• God the Father…Romans 6.4; 10.9; Col 2.11-12; 1 Peter 1.20-21; 1 Cor 6.14; Acts 2.23-24; 3.14-15; 13.30-37; Hebrews 13.20-21; Eph 1.15-20; Gal 1.1; 1 Thes 1.9-10
• God the Son…John 2.19-22; 10.17-18
• God the Spirit…Romans 8.11; 1 Peter 3.18
• Biblical scripture clearly confirms to us that a Triune entity was involved in the singular Resurrection of Jesus Christ…
• Father
• Son
• Spirit
• Continuing with the trend found in 86.7, 86.8 continues to offer details regarding Jesus’ Resurrection
• 86.8 initiates with the inceptive particle “inna�, and is rendered as, “truly�
• Coupled to “inna� is the masculine personal pronoun “hu�
• This combination results in “innahu� and gives us a positive confirmation to what follows
• This positive affirmation is juxtaposed to the preposition “AAala�, and is rendered, “above�
• Thus, the first two words in 86.8 give us a positive confirmation to an event that takes place above, and involves Him – as observed from the vantage point of the earth-bound observer, John
• This event that takes place above, as dictated by the previous ayah trend in this sura, would indicate that it pertains to deity - in particular, “alttariqi� returning on the cloud (i.e. the Morning Star...i.e. Jesus Christ)
• The next revealing term in 86.8 is the masculine, singular, perfect tense verb, “rajAAi", which indicates action that has already taken place
• “RajAAi" refers directly to a single act of returning
• Further, it refers to “The returning to the present state of existence after death� clearly referencing a Resurrection event
• “RajAAi" has the masculine personal pronoun “hi� suffixed, and is thus “rajAAihi�, occurring this one time in the Koran, and is rendered as “He returned Him to the present state of existence after death.�
• The three occurrences of “rajAAihi�, “alrrajAAi� and “rajAAun� shows that two of these three locations are located within sura 86; and that all three are in reference to a Resurrection event (50.3, 86.8, 86.11)
• This is the singular Resurrection of Jesus Christ
• Interestingly, the classic definition for “rajAAi" also carries with it “The reply, or answer, of an epistle� – indicating that this material may emanate from a New Testament letter, or more likely, one of the seven dictated by Jesus Christ in the Book of Revelation, to the angels of the seven assemblies
• The root “raja’a� further confirms that this singular individual (Jesus) was resurrected to his prior state via the classic definition “he returned; he went, or came, back (to the same place, or person, or state, or occupation, or action, or saying, etc); he reverted.�
• Further, The root “raja’a� and its 23 derivatives occurs 104 times total in the Koran. The vast majority of these instances refer to a Resurrection event
• Prefacing the final word, in this ayah, is the positive affirmation particle “la� and is rendered, “truly�
• “La� denotes possession and is expression corroboration
• This particle is affixed to active participle “qadirun�
• “Qadirun� is an epithet that is applied only to God, and to the possession of power or ability
• The root “qadara� further elaborates upon this power of God per the classic definition “have not assigned to God the attributes that are due to Him; or have not known what God is in reality.�…and…� He empowered him; enabled him; rendered him able.�
• Further, this root has the definition of Gods’ decree that “a certain man shall die at a particular time and place; or particular predestination.�…Applying to Jesus’ death upon the Cross
• This term greatly expands our understanding of the God that that is being represented in this ayah, as the classic definition clearly mandates that God’s actual reality has not been known and that proper attributes need to be assigned to Him
• This, then, lends substantial credence to the Biblical Triune position in which a uni-plural entity is responsible for Jesus’ singular Resurrection, and that the one being returned is deity
• Thus, this ayah clearly describes a singular “him� above, causing the return of a singular “him� below, and, at the time, empowering this “him� with the power of God
