The Koran on the Bible, the Law, and the Covenant (No. 083)

Note: Muhammad is the name for the church.

Ahmed refers to the Holy Spirit.

The prophet's name was Qasim (termed Muhammad)

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We saw that Christ was the central figure of the Koran as the Morning Star. The Torah and the Law of God was given to the Patriarchs and to Moses and to Christ, as we see from the Surah: “Those who set the Ranks”. In the Surah, The Ranks (61:5-6), Moses and Christ are specifically shown as being the two great prophets of God. Firstly, Moses was entrusted with the Law of God and the people did not listen. Christ was sent to confirm all that was revealed before him in the Torah and referring to the praised one, the Ahmed, which means: “The Praised One”. This was the comforter of the New Testament, the Holy Spirit, but the Hadith claims it was the name of the Prophet in Arabia. One will see this view expressed in many translations of the Koran and the name Ahmed is often simply transliterated. However, Surah 5 identifies the Holy Spirit as the power of God in question in 5:110, which was the means by which he was instructed also.

Christ is pinpointed as the source of the Revelation and its understanding. In him was revealed the Torah or Taurat, and the Gospels or the Injeel. A lot of these texts are left untranslated, or transliterated, not to make understanding easier, but to ensure that Muslims do not understand and thus be properly converted. There is no difference between modern Christianity and the Imams. Their aim is to ensure division and political power. By confusion they ensure no one understands and is free. They keep the law of God obscure, and the faith and the message of Christ obscure, or unexplained. Surah 5 shows that they do no good until they follow the law of God and the Gospels, yet it is precisely these works that the obdurate Hadithic scholars deny and refuse to obey.

The Koran declares Christ as Judge and it is by the Law of God that he is to Judge.

[5.43] And how do they make you a judge and they have the Taurat wherein is Allah's judgment? Yet they turn back after that, and these are not the believers.

All prophets and judges of the people of God were guardians of the revealed word of God, and they spoke according to the law and the testimony of God (cf. Isa. 8:20).

[5.44] Surely We revealed the Taurat in which was guidance and light; with it the prophets who submitted themselves (to Allah) judged (matters) for those who were Jews, and the masters of Divine knowledge and the doctors, because they were required to guard (part) of the Book of Allah, and they were witnesses thereof; therefore fear not the people and fear Me, and do not take a small price for My communications; and whoever did not judge by what Allah revealed, those are they that are the unbelievers.

So also the Gospel of the Kingdom of God revealed by Christ was added to the Law of God, which it explained. This was the intellectual basis of the Koran itself.

[5.46] And We sent after them in their footsteps Isa, son of Marium, verifying what was before him of the Taurat and We gave him the Injeel in which was guidance and light, and verifying what was before it of Taurat and a guidance and an admonition for those who guard (against evil).

[5.66] And if they had kept up the Taurat and the Injeel and that which was revealed to them from their Lord, they would certainly have eaten from above them and from beneath their feet there is a party of them keeping to the moderate course, and (as for) most of them, evil is that which they do.

No one can be of the faith that is the Church of God, which is the true Islam of God, until they follow the Law and the testimony.

[5.68] Say: O followers of the Book! you follow no good till you keep up the Taurat and the Injeel and that which is revealed to you from your Lord; and surely that which has been revealed to you from your Lord shall make many of them increase in inordinacy and unbelief; grieve not therefore for the unbelieving people.

The nature of the Law and the Testimony actually forces the disobedient to argue against the texts, and increase in inordinacy and unbelief as we see in mainstream Judaism, Christianity and Islam.

No one can be of the faith of Islam without the Holy Spirit.

[5.110] When Allah will say: O Isa son of Marium! Remember My favour on you and on your mother, when I strengthened you I with the holy Spirit, you spoke to the people in the cradle and I when of old age, and when I taught you the Book and the wisdom and the Taurat and the Injeel; and when you determined out of clay a thing like the form of a bird by My permission, then you breathed into it and it became a bird by My permission, and you healed the blind and the leprous by My permission; and when you brought forth the dead by My permission; and when I withheld the children of Israel from you when you came to them with clear arguments, but those who disbelieved among them said: This is nothing but clear enchantment.

The Holy Spirit can only be obtained through baptism, which the Koran declares to be directly of God.

Koran and Allah’s Baptism

The Cow
[2.138] (Receive) the baptism of Allah, and who is better than Allah in baptising? and Him do we serve.

The Holy Qur'an, translated by M.H. Shakir and published by Tahrike Tarsile Qur'an, Inc., in 1983.

Several other translations are listed below.

Pickthal: (We take our) colour from Allah, and who is better than Allah at colouring. We are His worshippers.

Darabadi: Ours is the dye of Allah! and who is better at dyeing than Allah! And we are His worshippers.

Mohammed Asad: [Say: “Our life takes its] hue from God! And who could give a better hue [to life] than God, if we but truly worship Him?"

Yusufali: (Our religion is) the Colour of Allah: and who can colour better than Allah? And it is He Whom we worship.

Comment: Sibghah ص ب غ: the root-meaning implies a dye or colour; apparently the Arab Christians mixed a dye or colour in the baptismal water, signifying the baptized person got a new colour in life. Yusuf Ali.

The word “Sibghatun” means dye, color, hue (n). Thus, the words derived from the root letters mean: to dye, color, baptize, dip, immerse, hue, assume the attribute, mode, mature, code of law, religion.

In the Ayah 138 of Surah Al-Baqaraah of the Qur’an the attributes of Allah and His Code of Law is called Allah’s Sibghah.

The word صِبْغَةَ has been adopted in this Ayah (verse) allegedly as a hint to Christians that the “baptism” of water does not effect any change in the person.

It is Tahkalluq bi Akhlaq Allaah, that is the adoption of Allah’s (God’s) attributes, and broad principles of faith, bring out the real change in the mind and character. It is through this “baptism”, which is in effect the transformation of the Holy Spirit, that the new birth takes place. According to the Arabic usage sometimes when it is intended strongly to induce a person to do a certain thing the verb is omitted, as in 2:138 and only the object is mentioned. Therefore, in the translation of that Ayah (verse) one must add such verb as Khudhu i.e. assume, or adapt (Shahid Bin Waheed).

From the comments above we can see that some do understand the character change from conversion. The effect of baptism is from the subsequent receipt of God’s Spirit.

From the context below, everyone should see that baptism is part of the true faith once delivered and which is still to be maintained by the faithful.

[2.136] Say: We believe in Allah and (in) that which had been revealed to us, and (in) that which was revealed to Ibrahim and Ismail and Ishaq and Yaqoub and the tribes, and (in) that which was given to Musa and Isa, and (in) that which was given to the prophets from their Lord, we do not make any distinction between any of them, and to Him do we submit.

Thus, there is a faith once delivered and that faith was given to the patriarchs. No believer can avoid doing what is required by the faith.

[2.137] If then they believe as you believe in Him, they are indeed on the right course, and if they turn back, then they are only in great opposition, so Allah will suffice you against them, and He is the Hearing, the Knowing.

The Koran commands that the faithful repent and be baptised. Whoever teaches against it is an unbeliever. The modern Hadith teaches that baptism is unnecessary, and use the text to imply that Allah baptises rather than any physical baptism being required, which is the exact opposite of the intent of the Koran and the Bible. Baptism is the key requirement of the elect to attain the First Resurrection. Those who teach against it do not attain to the Kingdom of God and the Garden of the First Resurrection themselves, and prevent all who listen to them from doing so.

[2.138] (Receive) the baptism of Allah, and who is better than Allah in baptising? and Him do we serve.

[2.139] Say: Do you dispute with us about Allah, and He is our Lord and your Lord, and we shall have our deeds and you shall have your deeds, and we are sincere to Him.

[2.140] Nay! do you say that Ibrahim and Ismail and Yaqoub and the tribes were Jews or Christians? Say: Are you better knowing or Allah? And who is more unjust than he who conceals a testimony that he has from Allah? And Allah is not at all heedless of what you do. M.H. Shakir

Hadithic Islam has concealed this testimony regarding Allah’s baptism, which the formerly sinful, newly converted covenant keepers must receive.

No one can convert and baptise better than Allah, so submit to Him.

As the religion that is termed “Islam” does not study the Law and Testimony as instructed, the understanding regarding the essential features of baptism and its requirement have been lost. They even claim that the Bible, available up to and in 632 CE to the Prophet and the faith, has been lost. They do this so that they can ignore the Bible and thus corrupt the faith. The Prophet calls such false teachers asses or donkeys laden with golden books. They carry them dutifully but understand none of what is written therein.

The Bible read by the Prophet in 632 is available to this day, and not one jot or tittle has passed from the Law. Eloah or Allah’s word does not come back empty, or in vain, as we are told.

Eloah’s baptism is a sacrament that is at the core of the faith and the surrender, and which Islam ignores.

The Koran shows that the Law and the Testimony are required and must be followed.

Law and gospel

[2.63] And when We took a promise from you and lifted the mountain over you: Take hold of the law (Taurat) We have given you with firmness and bear in mind what is in it, so that you may guard (against evil).

The law extends also to the food laws. What the Bible dictates as being lawful, is lawful for all of Islam. The written law of the Torah is the only law on this matter. The later Jewish laws of Kashrut are not to be followed.

[2.168] O men! eat the lawful and good things out of what is in the earth, and do not follow the footsteps of the Shaitan; surely he is your open enemy.

[3.93] All food was lawful to the children of Israel except that which Israel had forbidden to himself, before the Taurat was revealed. Say: Bring then the Taurat and read it, if you are truthful.

This verse refers to Leviticus 11 and Deuteronomy 14 in relation to the food laws (see the papers The Food Laws (No. 015) and Commentary on the Koran: Surah 3 (No. Q003)).

[5.5] This day (all) the good things are allowed to you; and the food of those who have been given the Book is lawful for you and your food is lawful for them; and the chaste from among the believing women and the chaste from among those who have been given the Book before you (are lawful for you); when you have given them their dowries, taking (them) in marriage, not fornicating nor taking them for paramours in secret; and whoever denies faith, his work indeed is of no account, and in the hereafter he shall be one of the losers.

[5.88] And eat of the lawful and good (things) that Allah has given you, and be careful of (your duty to) Allah, in Whom you believe.

In Surah 5 we see the food laws emphasised a number of times. See Commentary on the Koran: Surah 5 (No. Q005).

The food laws are equated in the Koran as duty to God.

[5.96] Lawful to you is the game of the sea and its food, a provision for you and for the travellers, and the game of the land is forbidden to you so long as you are on pilgrimage, and be careful of (your duty to) Allah, to Whom you shall be gathered.

The Koran in Surah 5:96 places a strange injunction, in that it is permissible to fish and eat clean fish whilst on a pilgrimage, no doubt because of the rationing at sea. However, it is not permissible to hunt game on land whilst on pilgrimage. No reason is offered for the restriction in the Koran, but it seems to be based on the law in Deuteronomy 14:22-27, which requires the increase of the field to be tithed and to be taken on pilgrimage. Thus, the hunting of game on pilgrimage meant that the law had not been observed. If the way was too far then the produce was to be converted to money and taken there and food and offerings were to be purchased from the money obtained from the tithe. Thus, hunting on pilgrimage declared that the tithe was not properly gathered and acquitted. Game thus gathered in this way was not part of the true offerings of the Israel or Islam of God.

The restrictions of the Bible text apply also to items acquired in war, but what is clean and unclean remain the same.

The tithe also applies to the spoils of war as Abraham showed when he tithed to Melchisedek. Levi, being still in his loins also tithed to Melchisedek, thus signifying Melchisedek as the greater priesthood, being the inheritance also of Levi. So too, Ishmael and Esau, and the sons of Keturah, tithed to Melchisedek, also being in the loins of Abraham, thus signifying they and their sons were all subject to Christ, and the greater priesthood of the Church of God.

The term apostle-prophet used in Surah 7:157 is often translated as Messenger, the prophet as a repeated phrase. The Koran is often misinterpreted and mistranslated to hide the interrelated meaning between the Koran and the Bible.

The Ummi in this Surah is rendered as one who can neither read nor write (cf. Pickthall). However, the text is “whom they find written down with them in the Torah and the Gospels”.

[7.157] Those who follow the Apostle-Prophet, the Ummi, whom they find written down with them in the Taurat and the Injeel (who) enjoins them good and forbids them evil, and makes lawful to them the good things and makes unlawful to them impure things, and removes from them their burden and the shackles which were upon them; so (as for) those who believe in him and honour him and help him, and follow the light which has been sent down with him, these it is that are the successful.

The concept being conveyed, is of the messenger of the Church of God, who explains the true meaning of the Bible and the Laws of God, making clear the distinctions made there of the clean and unclean.

[8.69] Eat then of the lawful and good (things) which you have acquired in war, and be careful of (your duty to) Allah; surely Allah is Forgiving, Merciful.

The explanation of the faith in truth is the following of the Bible, in which are the Books confirming that which was written before them. Thus, the Koran must agree with and fulfil what is written in the preceding Gospel and the Torah, or the understanding of it is incorrect. No prophet can disagree with the law and what was revealed before him in the testimony. No prophet does do that. The message of any prophet is merely explanation of what has gone before, and God’s revelation of what is to come to pass.

[5.48] And We have revealed to you the Book with the truth, verifying what is before it of the Book and a guardian over it, therefore judge between them by what Allah has revealed, and do not follow their low desires (to turn away) from the truth that has come to you; for every one of you did We appoint a law and a way, and if Allah had pleased He would have made you (all) a single people, but that He might try you in what He gave you, therefore strive with one another to hasten to virtuous deeds; to Allah is your return, of all (of you), so He will let you know that in which you differed;

Paul explains that divisions or heresies are allowed among us to show who has the approval of God. This text is a reference to Paul’s comments, and the divisions that flow from error in the faith by failure to follow the Law and the Testimony.

The text in Surah 3:50 explains that the testimony of Christ verifies that which was before it in the Torah.

The forbidden element was the extension of the priesthood of Melchisedek to the Church, where previously, in Israel, only Levi could serve. It does not refer to the food laws.

[3.50] And a verifier of that which is before me of the Taurat and that I may allow you part of that which has been forbidden to you, and I have come to you with a sign from your Lord therefore be careful of (your duty to) Allah and obey me.

However, he does refer to the food laws in Surah 3:93, where it has been determined that the Bible food laws differ from the traditions of the Jews, which are self determined, being a product of Israel’s determinations, some even before the Torah was revealed. Thus, from the Koran, Israel is understood to have decided in Egypt to adopt some prohibitions that are not contained in the Torah. Judaism has some prohibitions similar to the mysteries, and the traditions of Judaism stem from that form of Mysticism, not being contained in the law of God given at Sinai.

[3.93] All food was lawful to the children of Israel except that which Israel had forbidden to himself, before the Taurat was revealed. Say: Bring then the Taurat and read it, if you are truthful.

In 5:43 we see that the Law of God is the basis of all judgment and a believer is one who follows the laws of God and the testimony.

[5.43] And how do they make you a judge and they have the Taurat wherein is Allah's judgment? Yet they turn back after that, and these are not the believers.

The Koran holds that the prophets judged by the Law of God.

Thus, an unbeliever is one who does not conduct himself, and judge by what is revealed in the Law and the Testimony.

Christ was sent in the footsteps of the prophets and confirmed all that was before him in the Torah. Thus, the Koran ties the Gospels and the New Testament into the Old Testament and the Law of God. The Koran is clearly directed at the Trinitarian Christians who denied the laws of God.

The direction here in Surah 5:66 is to the failure of the faith to keep up with the Torah and the Gospels. They failed to take from above them, i.e. from the direction of God and from beneath their feet, i.e. from among those claiming to be Christian; there is a moderate party of the faith that keeps to the original faith once delivered and followed by Christ and the Apostles. That is the true Church of God.

The Koran then goes on to declare to those claiming to follow the faith:

Here the Koran insists that anyone claiming the faith must keep the Law and the Testimony. Yet, it is the very Law and the Testimony that are resisted by those claiming to be of the faith, or wishing to adapt it to pagan practice, as did the Trinitarians. Many grow in unbelief because they resist the directions of the Law and the Testimony. This was directed originally towards false Christianity, but now applies to Hadithic Islam as well, in that they do not follow the Law and the Testimony as directed by the Koran at all. Moreover, the law and the Testimony are not simply the Taurat (Torah) and the Injeel or Gospels, which are seen as generic terms. The Book and the Wisdom are coupled with the Torah and Gospels in the following text of Surah 5:110:

Remember also 7:157 above, which directed the following of the Law and the Testimony. The Koran binds the faith on the followers of Eloah the One True God. The One True God Eloah, The Power or The Lah, has bought all believers for the sole purpose of attaining eternal life in the Resurrection, which is referred to as the Garden of Paradise. We know that there are two Gardens of Paradise, and these are the two resurrections of the dead (see the paper Christ and the Koran (No. 163)).

[9.111] Surely Allah has bought of the believers their persons and their property for this, that they shall have the garden; they fight in Allah's way, so they slay and are slain; a promise which is binding on Him in the Taurat and the Injeel and the Quran; and who is more faithful to his covenant than Allah? Rejoice therefore in the pledge which you have made; and that is the mighty achievement.

The wording here is of Muhammed, but we are speaking of the Church here and not the Prophet. The Surah Al Hujarat takes its name from verse 4, The Private Apartments from where the senseless beckon to the faithful.

The Surah is clearly directed at the Church and the term “Muhammad” is directed at a body rather than a man. The translators then add the name Muhammad to various other places. It is placed where it is not in the original text or has been added to the early texts. The use of the term Muhammad often appears to be a generic term and refers to a body, which can only be the Church of God.

[48.29] Muhammad is the Apostle of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves; you will see them bowing down, prostrating themselves, seeking grace from Allah and pleasure; their marks are in their faces because of the effect of prostration; that is their description in the Taurat and their description in the Injeel; like as seed-produce that puts forth its sprout, then strengthens it, so it becomes stout and stands firmly on its stem, delighting the sowers that He may enrage the unbelievers on account of them; Allah has promised those among them who believe and do good, forgiveness and a great reward.

The marks on the forehead are often seen among those claiming the faith as a badge of their piety. They achieve that by scraping their foreheads on the ground in prostration and prayer, which they do by repetition as do the heathens.

At Surah 61:6 we see that Christ is declared the apostle of God. The good news of the Ahmed was of “the Comforter” that was to be sent to the Church. The Holy Spirit appeared conveying the power of God as the messenger or comforter of the Church at Pentecost 30 CE, but the power of it was rejected or mocked by many. The text refers to the section in Acts Chapter 2. The Hadith has deliberately obscured the understanding.

[61.6] And when Isa son of Marium said: O children of Israel! Surely I am the apostle of Allah to you, verifying that which is before me of the Taurat and giving the good news of an Apostle who will come after me, his name being Ahmad, but when he came to them with clear arguments they said: This is clear magic.

The belief of the faith is explained as being made clear to every one of the elect before their death. Christ himself is held to be witness against all those who claim to be of the faith, yet do not obey the word of God.

[4.159] And there is not one of the followers of the Book but most certainly believes in this before his death, and on the day of resurrection he (Isa) shall be a witness against them.

The called of the Church of God thus are exposed to the faith when called, and brought to correct understanding before their death.

Koran and the Covenant

The Covenant of God is tied into the Koran and the faith. Thus, no one can be of the faith and deny the Covenant, or seek to act contrary to it.

[2.27] Who break the covenant of Allah after its confirmation and cut asunder what Allah has ordered to be joined, and make mischief in the land; these it is that are the losers.

The Covenant of God is identified as being made by the Children of Israel with God.

[2.40] O children of Israel! call to mind My favour which I bestowed on you and be faithful to (your) covenant with Me, I will fulfil (My) covenant with you; and of Me, Me alone, should you be afraid.

The Covenant of God was made through the prophets. The prophets that speak according to the Law and the Testimony must be aided. They affirm their covenant and the prophet is then a witness against them.

[3.81] And when Allah made a covenant through the prophets: Certainly what I have given you of Book and wisdom-- then an apostle comes to you verifying that which is with you, you must believe in him, and you must aid him. He said: Do you affirm and accept My compact in this (matter)? They said: We do affirm. He said: Then bear witness, and I (too) am of the bearers of witness with you.

The Covenant of God unifies the body that embraces it. This is the Church of God, which is Al Islam or The Surrender to God.

[3.103] And hold fast by the covenant of Allah all together and be not disunited, and remember the favour of Allah on you when you were enemies, then He united your hearts so by His favour you became brethren; and you were on the brink of a pit of fire, then He saved you from it, thus does Allah make clear to you His communications that you may follow the right way.

The faithful were redeemed from death and given the opportunity of salvation. That covenant was made with Israel and then with the Church, but many rejected it. The Church rejected the Covenant of God for monetary gain and became the false Church in the councils of the Fourth century, taking to themselves idolatrous systems for temporal power.

[3.187] And when Allah made a covenant with those who were given the Book: You shall certainly make it known to men and you shall not hide it; but they cast it behind their backs and took a small price for it; so evil is that which they buy.

Thus, the message of Islam was to Trinitarian Christianity to return to the faith once delivered.

Note that at 4.154 the Qur’an commands the Sabbath and the Fourth Commandment as the key element of the Covenant and the re-iteration of the Covenant and again mentions the gate which is the text of the gates of the City of God following on from the Resurrections and the entry through the gates of pearls in Revelation chapters 20, 21, and 22 (cf. also the paper The City of God (No. 180)).

4.154. And We caused the Mount to tower above them at (the taking of) their covenant: and We bade them: Enter the gate, prostrate! and We bode them: Transgress not the Sabbath! and We took from them a firm covenant.

See Commentary on the Koran: Surah 4 (No. Q004).

[5.15] O followers of the Book! indeed Our Apostle has come to you making clear to you much of what you concealed of the Book and passing over much; indeed, there has come to you light and a clear Book from Allah;

The Koran is specifically stated to be a commentary and verification of the Law and the Testimony that was Scripture before it. The Koran cannot differ or contradict Scripture, and it declares that it does not, in the body of the text. Thus, most modern interpretations of Islam by Hadithic scholars are incorrect, and they themselves fall outside of the parameters of the faith, because they do not keep, or speak according to, the Law and the Testimony (Isa. 8:20).

[5.48] And We have revealed to you the Book (Koran) with the truth, verifying what is before it of the Book (Scripture) and a guardian over it, therefore judge between them by what Allah has revealed, and do not follow their low desires (to turn away) from the truth that has come to you; for every one of you did We appoint a law and a way, and if Allah had pleased He would have made you (all) a single people, but that He might try you in what He gave you, therefore strive with one another to hasten to virtuous deeds; to Allah is your return, of all (of you), so He will let you know that in which you differed;

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Koran and Allah’s Baptism

Koran and the Covenant