Churches of God
Commentary on the Koran
(Edition 3.0 20060112-20110507-20191211)
The Koran or Qur’an is an important work that is the Holy Testament of approximately one billion people. Few understand its original message and intent. It is correctly a commentary on the Bible by the Unitarian Sabbatarians in Arabia in the seventh century of the Current Era. This work explains its theology and its message. The Introduction explains the logical basis behind the faith and the language used in the Koran.
Commentary on the Koran
Muhammad is the name for the church.
to the Holy Spirit.
prophet's name was Qasim (termed Muhammad)
The terms used in the Koran are often confused and misused to conceal what are considered important religious groups and which identify principles that are directly related to the prophetic texts of the Bible. The modern Koran (or Qur’an) is not related to the Scriptures in its interpretation and has been misapplied by its early commentators by much the same traditions and rumours that were used by the Pharisees at the start of the Current Era. Those of the Pharisees became the rabbinical traditions resulting in the Mishnah, compiled around 200 CE. The Mishnah, which garbled the Scriptures with the oral traditions, was subsequently expanded by further tradition into the Talmud, which continued to be expanded upon well into the second millennium of the Current Era. It grew over the period of more than a thousand years. So too, the traditions that distorted Islam were called the Hadith or Ahadith and are corruptions of the original direction and teaching of the Koran.
There was certainly a major preacher (mursal) to Arabia who introduced the Surahs of the Koran to the paganised Arabs and around whom most of the Ahadith are based. His original name was referred to as Qasim sometimes as Abu Qasim or Father Qasim although attempts have been made to suggest that it might mean Father of Qasim but that seems very unlikely. It appears that he may have been a Monophysite Christian Priest before he was baptised a Sabbatarian, which the Koran indicates he was. He was one of the Arabian Sabbatarian Church. In writing about him, it would be more appropriate not to refer to him as The Prophet since this term refers specifically to the genetic descendants who have best claim (Q3:68) to the Abraham nation (Q6:161, Q16:120). Along with their grafted members, these descendants inherited the authority of the religious reformation that commenced with the teachings of John the Baptist, and which was taken up by Christ and the apostles. This reformation led to the founding of the Churches of God in their various locations and administrations. It is this organisation that is the Nasraani (Q3:67) AhlulBayt (Q33:33) of Rasulullah's brides (Q33:53) – the Mursalin (Q2:252) possessing the Spirit of Prophecy. They are also known from the text as Al-Ansaar.
Whoever dictated the words that make up the original Koran was a prophet to the Arabs. If we can tie his message directly to the Bible we can then term him a prophet of God to the Arabs. God said through the prophet Isaiah that if they do not speak according to the law and the testimony then there is no light in them (Isa. 8:20). That has been the standard test of a prophet during the revelation of God to man through the recorded and accepted prophets. Thus this man, and the message of the Koran (Qur’an) that he dictated, must agree with the Law and the Testimony to be considered inspired by God, or God breathed. The Koran certainly claims that to be the requirement of the faith in the various surahs, or chapters, which make up its text (e.g. Q3:3, Q4:82, Q5:47). The work enjoins its followers to heed the writings of the Bible including the Gospels and the writings that make up the accepted canon of Christian Scriptures (Q5:68). No person can claim to be a follower of Islam and ignore the teachings of the Bible, as we will see from the words of the Koran itself.
At Surah 10:64 we read: No change can there be in the words of Allah…
The Koran is thus a commentary on the Scriptures of the Bible in the same way the New Testament (NT) is commentary on the Old Testament (OT) Scriptures, and which forms a record of the struggles and problems of the early Church, as recorded by the disciples of Christ under the inspiration of the Ahmed, the Praised One, or Holy Spirit. The critical test of inspiration is that it confirms and builds on the Bible text and does not contradict the inspired works that precede it.
The name of the preacher in question is not to be confused with the use of the term Muhammad since this is just a seal or title. It is like calling someone Nobility or Royalty meaning that body of people advocated by the Ahmed (Advocate), the spirit of Jesus the Son of God. Muhammad is actually “The Seal” of the 144,000 prophets.
Arabia's Apostle was probably a Monophysite Nasaari when he married his Christian first wife. It is most probable that the man we are dealing with was one of the Christian faith educated by members of his family, either directly or through marriage. The early traditions hold that it was his wife’s uncle who taught him the Scriptures. His serious interest in the Scriptures led him to become known as Father Qasim, which is a title forbidden to the true faith by Christ unless Abu Qasim means “father of Qasim”. Soon his earnest desire to seek the truth in the Scriptures brought problems to his attention with the Monophysite Nasaari doctrine, which seemed to contradict the original texts themselves. Basically the Spirit was beginning to call him through the veil, which was termed the “Evangelion”. He sought the true Church. Purana scriptures from India indicate that he became known to the Churches of God based there. The Church's Muhammad called out to him in a dream, and Arabia's Apostle had a vision during his meditations in the cave. It terrified but inspired him. Thus he became a Sabbatarian Unitarian from the Church there in Arabia, being baptised (again) prior to his mission. Not being genetically of Aaron or Levi, he was grafted into the AhlulBayt of Rasulullah's brides as a Nasraani Sabi (TheoSebes/QEO-SEBHS/sebovmenoi = God Worshipper) Mursal. Several Hadith attest to the fact that he became a Sabi. As a Mursal (Bride of Rasulullah) he received more and more insight. Eventually, from his baptism, he was strengthened in The Holy Spirit (Ahmed) and reached the Mahmoodan state becoming Muhammad as a true Christian in the Churches of God.
Rebellions broke out after the death of this Muhammad (who we otherwise know only from traditions and incorrectly as “Father” Abu Qasim). Another Nasaari “Father” (of) (Abu) Bakr organised the local Church and established the Caliphate. Omar then took control.
It appears that the Four Rightly Guided Caliphs belonged to the true Church of God. The matter needs to be properly researched but it is apparent from the text of the Koran itself regarding baptism, the Sabbaths, the history and injunctions regarding the Law and the Gospels. They were certainly Sabbatarian Unitarians advocating the faith and baptism. It appears certain that Ali, the son-in-law to Arabia's Apostle, was a member, and eventually he too reached the Mahmoodan state. However, it was not Ali but Usman who took control after the death of Omar. He burned any evidence of the Church that went against his plans and went as far as he could to deceive the “sheep” one step at a time without being caught out by the majority. However, Ali's party knew what was happening. When Usman died Ali took control, but the Usmanites had become strong. Ali was killed and eventually the Church had to go underground again. The Koran enjoins the baptism (ghusl) of God on the faithful but the Hadith has distorted that teaching by misdirection.
According to the Koran, all (144,000) prophets preached Muhammad. Subsequently Muhammad is called “The Seal” of the prophets (a. k. a. Rasool) before which pass all Rasools (Q3:144). Rasool, usually translated as “Messenger”, in fact stands for nothing other than true (Q3:86) religion, which has become The Groom (Q33:53), who is Christ. Since the Mursalin are Rasulullah's brides (Q33:53), Rasool can also refer to them (Q63:1, 7:158). Of course, as some Mursalin are Muhammad, Rasool can also refer to Muhammad (Q33:40, Q48:29).
AlAlihatun (Q38:5) refers to ALL attributes of The One (Allah) including Our Father, the angels as other Elohim (Q6:19) or Sons of Eloah, and of all the Elect in their future state. The same concept applies in the OT where all messengers for Eloah are referred to as Yahovah (YHVH). Eloah is the Yahovah of Hosts. The extended form is Elohim as a plurality. Eloah is Ha Elohim or THE Elohim as the central entity, but all sons of God are elohim.
The Koran (Qur’an) at Surah 3:18 declares: “The Lah itself is witness that there is no Eloah save it and the Angels (Maleikah) and the men of learning (too are witnesses). Maintaining its creation in justice there is no Eloah save it the Almighty, the Wise.”
Thus the profession of the faith of Islam (Shahaadah) is correct in that there is no Eloah but Eloah (La Elaaha Ella Allah (see also 37:35; 47:19)); however, this basic concept is ruined by adding the words: “And Muhammad is a prophet of God.” Rashad Khalifa says: “The corrupted Muslims insist upon adding a second “Shahaadah” proclaiming that Muhammad is God’s Messenger. This is by definition ‘Shirk’ (idolatry) and a flagrant defiance of God and His messenger.” (R. Khalifa, Koran The Final Testament (Rev. edition II) Universal Unity Freemont. fn to 3:18 p. 305.) If they are referring to the Arabian prophet then they are speaking contrary to the Koran in idolatry in that the Koran declares that the faith makes no distinction between the prophets. All prophets are equal in their inspiration from God. Khalifa rightly says that it is idolatry when Muslims make this additional profession of the faith, namely, that Muhammad is God’s prophet. However, if they speak of the Church as Muhammad then they embrace all the prophets in that aspect and are not idolatrous.
Perhaps it is appropriate to simply call the preacher Arabia's Prophet, until we know more from some analysis of writings concerning him.
The preacher was the one who delivered those messages to a paganised Arab world. That world was dominated by an heretical Jewish aristocracy and influential tribes who rejected Gabriel as being a fallen angel and worshipped Ezra as the Son of God. The Koran calls orthodox Jews Alladhina Hadu, but reserves the term Alyahudi only to refer to these heretics alone. This cult manipulated the Arabs and tried to destroy the works of the Churches of God (the “Jewish” Christians and their “proselytes”) in Arabia. From the actual writings of the Koran, it seems that the man and his group were key players in this great struggle for independence and Bible truth over the Trinitarian heresies that were being formulated in the West. They were allied with the Sabbatarian Christians to the West. These Sabbatarians, called “Paulicians”, formed the buffer in Asia Minor (up to the Taurus Mountains) against the Trinitarians that were using the Eastern Empire at Constantinople as their base.
The pagans destroyed the message of the Koran as the Pharisees did with the OT, and as the Roman Empire-based Trinitarians did with the entire canon of Scripture. The symbolism of Islam, such as the crescent moon, is largely derived from the paganism introduced by the Turks as late as the 15th century. It is quite contrary to the Bible and the Koran.
Thus two great divisions, in what was allegedly a single Bible based faith, were created where none should have existed.
Theology in the Koran
The term “Goddesses” (ALHT) occurs 15 times in reference to idols. Q4:117, 37:149-150 and 43:19 all pronounced against female divinities, but otherwise the names of God used in the Koran are the same as the Bible; the Koran uses the singular ALH (pronounced “ilaha”, or, if only referring to The One it is pronounced ilahun) from the Hebrew equivalent form Eloah; and ALHH (pronounced alihatun) from the Chaldean/Aramaic equivalent form Elahh (Hebrew Eloah) in reference to The One's attributes. For example, ALHH first appears in Q6:19 and the first appearance of ALH is in line Q2:133. However, the Koran uses these names sparingly and the descriptive term (the)Lah (Ton-Theon, interchangeable with Allah-Alrahman-Alrahim, and Alrahman-Alrahim, and Huwa, and Alrahman, and Al-Alihatun, and Ilahun Wahidul – The One True God) is used predominantly instead.
The Lah (Allah) is clearly different from any of these terms in that it is a description. In Hebrew it would be (Ha)Loah. It appears either with the definite article, or standing alone, and has no other forms. The term was revealed because all other words for God had been given plural forms, feminine forms, or were masculine in nature. But the term “(Al)lah” was free from any such associations and was revealed to a community zealous to preserve it for posterity in this way, and which could only ever refer to The One. It corresponds in Hebrew to the singular form Eloah in Hebrew.
Hebrew “Eloah”, like Arabic ALH when pronounced “ilaha”, is only used of other entities in that they are not God. Ha Elohim is common, referring only to the Father or Elyon, the God Most High.
The team is quite sure the Koran is using Lh as a root for all the possible source meanings behind Eloah. Those meanings include awesome /amazing /revered /bedazzling /puzzling. Theologically it is “The One”, “The Source”, "The Ineffable", "The Awesome", "The Amazing". (The) Godhead is the best translation in English to encompass its uses and meaning.
It is what God The Father is revealing to us. It is our destination. It begets not nor was it begotten. Unto it is the return. It emanates pure spirit – the power of God, the Advocate itself. The distinction in the entity can perhaps be described thus: (The) Godhead is the Generator and the Ahmed or the Holy Spirit is the electricity. Eloah is defined as meaning simply the Deity and (the) Godhead is best seen as the central cooperation/interaction that is Eloah. It is probably derived from the Chaldean plural Elahh and from the Eastern Aramaic, which became Arabic singular ilaha with a prefixed definite article “Al-”. Intentionally dropping the “i-”, or simply through collision, it emerged as Al-Lah’ (The Godhead).
There are a few details about the hierarchy revealed in the Koran (Qur’an). Ahmed is the substance that makes a god a god yet there is no god without (the) Godhead. In exactly the same way that “The Saying of the Lord” spoke through the prophets of old and they were preceded by the formula “Thus says the lord”, the Koran is narrated through (the) Godhead's Name –Smillahalrahmanalrahim. Each chapter is preceded by the equivalent formula “By Allah-Alrahman-Alrahim's name” (Q1:1). The beginning of chapter 9 has been lost and so the Bismillah is missing there. The Bismillah is not part of the revelation except where it appears in the discourse. In much of the Koran, (the) Godhead's Name praises (the) Godhead above all else (Q1:5). Moreover, (the) Godhead's Name frequently shifts between speaking in the first person singular to the first person plural and back again even in the same sentence (Q2:38). These patterns are directly comparable with the saying of the Lord alternating with the saying of Elohim through the Prophets of old. Just like the “saying” of the Lord in Exodus 4:22 and Jeremiah 31:9 concerning Israel, (the) Godhead's Name speaks to us as its children from Q31:16-19. In Q90:3, the Name might be swearing by itself and by Jesus (Q19:15 and 33) respectively as begetter and begotten which Hebrews 1:8-9 indicates is that certain “Elohim” (of Psalm 45:6-7) subordinate to the Supreme God. In Q43:57-60, (the) Godhead's Name speaking describes Jesus as a Servant and a Caliph, indirectly, likewise attesting to his divinity. (The) Godhead on the other hand while being the source of Spirit (Q4:171, Q58:22) begets not (Q10:68, Q17:111, Q18:4, Q19:35, Q19:88-92, Q21:26, Q23:91, Q25:2, Q37:152, Q43:81, Q72:3) – save by adoption (Q39:4) – but even then demands declaration of real parentage (Q33:5). Nor is it begotten (Q112:3) though there is no god without it (Q2:163). Yet while matter is our mother, Spirit is our father, while (the) Godhead has no consort (Q6:101). Even so, (the) Godhead's Name is Our Father, and by its name (the) Godhead is our patron.
The Godhead is the central cooperation in which the Father is creator and the guiding power of the creation. The Lah is thus the aspect that is central yet distinct from the Ahmed, which is the advocate as the Holy Spirit, which empowers the elect and enables them to be gods as sons of the Most High. The Holy Spirit thus connects the sons of God to the Godhead (that is the entity also referred to as Ha Elohim or Eloah). Thus we can see that the Scriptures speak of this as John records when Christ says: “Is it not written in your law: ‘I said ye are gods’. If he called them gods to whom the word of God was revealed, and Scripture cannot be broken do you say of him whom the Father sent into the world: You blaspheme because I said ‘I am the son of God?’” (Jn. 10:34-36).
The Church is revealed in the Koran in various verses, such as Q2:252 to Q48:29; Q58:22 and Q17:79. The use of “Thou” is not of Muhammad as a man but of the Church and its angels as addressed in the Book of Revelation. Some Sufis, and arguably the true Sufis identify the Church in Q48:29 and 58:22. The important message for Muslims is this sequence:
“These are the portents of the Godhead which We (Sifatullah) cite unto Thee (O Mursal) by The Truth and LO! THOU ART ONE OF THE MURSALIN.”
“And some part of the night awake for it. A largess for Thee (O Mursal). It may be that Thy Lord will raise Thee to Mahmudan status.”
“MUHAMMAD is the Godhead’s religion, and THOSE with it (on their foreheads) are hard against the disbelievers and merciful among themselves. Thou (O Mursal) seest THEM ‘bowing and falling prostrate seeking bounty from the Godhead and acceptance. THEIR mark (i.e. MUHAMMAD – Seal of the 144,000) is on THEIR foreheads from the traces of prostration’ – such is THEIR likeness in the Torah; and their likeness in Evangelion is: As sown corn that sendeth forth its shoot and strengtheneth it and riseth firm upon its stalk delighting the sowers – that it may enrage the disbelievers with (the sight of) THEM the Godhead hath guaranteed unto such of them as believe and do good works for forgiveness and immense reward” (emphasis added to highlight the focus of the text).
This text refers to the Church that is the servant of the living God and has made the laws of God as frontlets between their eyes as a witness to all men.
“Thou (O Mursal) wilt not find folk who believe in the Godhead and the Last Day loving those who oppose the Godhead and its-religion even though they be their fathers or their sons or their brethren or their clan As for such IT hath written faith upon their hearts and hath strengthened them in SPIRIT (i.e. Ahmed) FROM ALLAH and it will bring them into Gardens underneath which rivers flow wherein they will abide the Godhead is well pleased with them and they are well pleased with it They are the Godhead's party Lo! is it not the Godhead's party who are the successful?”
Muslims by and large are unaware that Ahmed is not the name of Abu Qasim but is rather the Holy Spirit, because they do not read the Bible, and especially the text of John in Aramaic.
With this useful piece of information in mind we must then ask, “Who is THEE in the passages?” The answer is found in Q2:252: it is one of the MURSALIN.
The question we must then ask is: “Is this one of the Mursalin Muhammad?”
According to Q48:29 the answer must be no, because God's Word is speaking to the mursal about Muhammad.
Muhammad is the seal of the prophets according to Q33:40.
Ask any Muslim how many prophets there are and they will tell you 144,000, yet they do not understand what this means. We of the Churches of God know what this means but they do not. The seal of the 144,000 is on their foreheads EXACTLY like "those with Muhammad" in Q48:29.
Q58:22 is the proof because it tells us precisely how they get there. The answer is not just through having the spirit as any baptised mursal in the Church but by being STRENGTHENED in spirit, a phrase only used on one other occasion in the Koran. That text is used in Q5:110 about Jesus Christ.
Muslims need to understand
this sequence of the development of the faith and the message to the Church (which is the Koran),
in order to be properly developed in the faith.
A team has worked to restore the original Koran and translate it in plain English, and to make plain the biblical correlation to the Koran in this commentary. It is our view that one of the most important concepts in dealing with the Koran is that the references to the Christ and the Church have been distorted and hidden, not only by the major parties in Islam, but also by the Trinitarians outside of Islam, both of which stand condemned by the references.
For example Surahs 3:144 and 5:75 indicate that Muhammad was originally not a name at all but simply a way of describing those in communion with Christ. Muhammad is not a name in 3:144 at all. It is simply an adjective "advocated".
3:144: And nothing is advocated but religion
passed away similarly from before which all religions. So if such dies or is
slain you will turn back on your heels will you? He who turns back does no hurt
to Godhead but the Godhead will reward the thankful.
5:75: Nothing is The Christ son of Maryam but religion passed away similarly from before which all religions and his mother was a saintly woman and they both used to eat food (i.e. came in the flesh) See how we make the revelations clear for them and see how they are turned away!
These are the only two times in the whole of the Koran (or Qur’an) that this phrase is used. Surah 3:144 is obviously part of a passage starting from 3:137 talking about the death of Christ. The conclusion is thus that the terms advocated, Christ and alrasul (the religion) are all different terms for the same “religion passed away similarly from before which all religions” – the Churches’ seal given to the 144,000. The fact that not all prophets are “Muhammad” indicates that Christ is the seal given the 144,000 to preach, even if they fail to commune with it themselves, until the day when all are one.
All of the references to "Thou" used in the text of the Koran refer to the mursal – individual church member on a personal level – unless specified or otherwise qualified by the context like for example in 66:1 where the Qehilat is reprimanded for ruling by its married women's decision instead of consulting prophesy.
Alislam, meaning The Submission or The Surrender, is the term
used to refer to the religious system and has effectively become the name of
the religion. However, it really is the name of the legal system or Din (Q3:19,
85; 5:3; 61:7-9). The True Faith is the term. In the NT it was the sect called The
Way or the Faith Once Delivered to the Saints and that is the sense
used in Q61:7-9. It is clear from the Koranic usage,
and compared with the NT, that CHRIST is the embodiment of our religion as the
revelation of God to Maryam. In the letters of Paul
for example we read Christ is Christianity. Christians are followers of Christ
not followers of Christianity. The Religion is also called "Remembrance of
Allah" and Truth. Jesus's testimony is "The
Spirit of Prophesy”. There is another aspect seemingly applied also as
reflected in Gabriel (Q2:97). Gabriel is sometimes incorrectly referred to as
the Ameen Spirit (Q26:193) or the Spirit of Truth,
which is The Holy Spirit (see Jn. 14:17, 15:26, 16:13). The angel of the Lord
appeared to John on Patmos as the one like the son of man (Rev. 1:13). After
the incarnation of Christ, this being is identified as Gabriel, the
Angel to the Prophets and the Church (Dan. 8:15-12:13), as well as to Arabia's
Apostle in the cave.
There is only one reference (Q33:53) in the entire Koran to the brides of Christ in the third person (all others being a direct "Thou"). All references to wives of The Prophet on the other hand are references to the Qehilat's married women. Daughters of Alnabi are unmarried women of the Qehilat, as opposed to unmarried believing women who must take the oath of allegiance in order to join the Qehilat as a daughter. This has importance to the concept of the Brides of Rasulullah in the calling into the Kingdom of God.
The Prophet (Alnabi) is to be identified as The Qehilat (genetic family and full proselytes), Christ's Kingdom on earth and hence the Church. AlBayt refers to a house of the prophet, (i.e. a house of law) and AhlulBayt are the judges, lawyers, jury and their families (both of the Qehilat and now full proselytes), all together they are the Brides of Rasulullah and comprise the new Temple.
These are very important keys in understanding the Koran. Because the Church and its function are avoided by the Hadithic commentators, the meaning of the Koran (Qur’an) is trivialised and misconstrued so that the followers of Islam can make no real sense out of it.
It is argued that the Church was suppressed in what became corrupted Islam after the passing of the Four Rightly Guided Caliphs.
The Shiite saint Imam Husayn now has Shiites in Iraq free to make pilgrimages to his tomb. He was the last opponent to the corruption that had started to set in throughout the Muslim community directly after the Four Rightly Guided Caliphs. He was most probably a baptised leader of the Church of God and he was a practicing Sabbatarian. After his death the Church opted for political quietism for a time. Another imam called Jafar was connected to this underground movement though he only announced it publicly in 613 in so many words due to the dangers it entailed. In 613 CE the Prophet’s cousin Jafar led the persecuted of the church from Becca/Petra to Abyssinia. He became a church leader from this act (cf. Surah 19: Maryam (Q019) cf. also Chronology Part II: Becca and the Four Rightly Guided Caliphs (Q001D)). The Shiites in Iraq are directly descended from groups who elevated a Jafar to "pope-like” status and thus cut themselves off from the true church. If he was the Jafar that was the cousin that led the elect to Aksum and the Negus then that has to be assumed. Having severed the connections they developed along their own lines with Sunni influence while the Church moved into other areas and consolidated in what became centres of Sufi culture as far away as China.
The Church was guided by the Holy Spirit and this is the Ahmed/Advocate referred to in the Koran. The word Muhammad is equivalent to a plural meaning: advocated ones. Jesus was the biblical Son of Man, and Muhammad (or advocated ones) are the sons of man in their kingdom. Jesus was the firstfruit of the Muhammad. Mahmoodan is the adjectival form, e.g. “to reach the Mahmoodan state”. The Four Caliphs down to Hasan, Husayn and Jafar were also latter Muhammad.
We thus read these Mahmoodan as being referred to with the same language as is Christ:
3:144: And nothing is advocated but religion passed away similarly from before which all religions. So if such dies or is slain you will turn back on your heels will you? He who turns back does no hurt to Godhead but the Godhead will reward the thankful
33:40: Advocated is not one father over the men amongst you but is The Godhead's religion and The-(144000) Prophet’s-Seal...
Muhammad are not the father of any man, but such are The Godhead's religion and The-(144000) Prophet’s-Seal...
In this we might see Isaiah 9:6 and the Messiah as an everlasting father conferred the honour as The Godhead’s religion of the 144,000 prophets. Christ is the image (Greek: icon, Hebrew: Micha) of God (El).
Revelation chapter 7 deals with the 144,000 prophets and their allocation to the tribes (at 12,000 per tribe) and their being with Christ as personal priests over The Great Multitude, which is the Church.
47:2: while those who believe and do good works and believe in that which is revealed unto Muhammad -and that is the truth from their Director- it riddeth them of their ill deeds and improveth their state
The Mahmoodan state is that of being Christ's angel, and so Muhammad reveals Christ (who is truth) from the Godhead through him/herself. The importance here is that faith must be demonstrated through works. The concept is developed by the Apostles James, John, Peter and Paul. James states that faith without works is dead (Jas. 2:14-26). This text refers back to the sentiments in the NT on faith and works.
We see also here that Muhammad is The Godhead's religion that is, images of the One True God through the Spirit of God.
48:29: Muhammad is The Godhead's religion and those with it are hard against the disbelievers and merciful among themselves. Thou mursal seest them 'bowing and falling prostrate seeking bounty from the Godhead and (its) acceptance Their mark is on their foreheads from the traces of prostration' -such is their likeness in the Torah. And their likeness in the Evangelion is: As sown corn that sendeth forth its shoot and strengtheneth it and riseth firm upon its stalk delighting the sowers - that it may enrage the disbelievers with (the sight of) them the Godhead hath guaranteed unto such of them as believe and do good works forgiveness and immense reward.
This text shows that those of the faith, as representatives of the Churches of God, are as the Angels of the Revelation of God. They are the corn sown on fertile ground of the gospels. The Holy Spirit makes them as the image of the invisible God as the manifestation of the Godhead's religion. The text also refers to the devout praying as commanded and whose likeness was in the Torah. Thus they followed the laws of God in the Torah. Documentation regarding the sunnah of Arabia's Apostle testifies to the completeness of Torah observed by the man, and it is this that allows him to reach the Mahmoodan state and progress beyond being a regular Mursal.
Q42:51 addresses the Mursal concerning the progression from his/her past to the current condition. That is done through the Holy Spirit from baptism and by faith – The Ameen Spirit (Q26:193). Some Muslims identify the Ameen Spirit as Gabriel from Q2:97, when in fact one is the power of God in the individual and the other is the messenger of God to the Church assisting Christ.
In the text of Q17:79 we see that the Koran is stating that the head of the Church, i.e. God through Christ, will confer on the Mursal (a member of the Church or a bride of Christ), the Mahmoodan status or becoming Muhammad, that is, of being advocated or advocated ones provided the Mursal keeps the night vigil (compare this with the community rule of Qumran also). The Night Vigil is a direct reference to the Night of Watching meaning the night/s of the Passover. The process began at the beginning of 14 Abib, which is the Lord’s Supper and the beginning of the Passover. Just as Christ was strengthened at this time so too will the vigilant be strengthened. It was on this night that Christ was taken and tried, and executed the next day on the stake. He was the Passover Lamb and was killed as the Passover Lamb and that night the Church maintained a vigil called the Night of Watching or the Night of Observations until the early morning of the Holy Day of Unleavened Bread when they returned to their tents (cf. Deut. 16:5-7).
Q17:79 takes the concept of the Churches of God contained in Revelation chapters 2 and 3 on to develop the selection process of the Seven Churches. This period in which the Koran was written was the Pergamos era. The church of the Arabian Prophet, and that church of the Paulicians with which they were allied were warlike and could not be dragooned into so-called orthodoxy. However, they were not perfect and Christ said that they had to repent or he would come against them with the sword of his mouth.
17:79: and some part of the night awake for it a largess for Thou Mursal
It may be that Thy Director will raise Thee to a state of being Mahmood (i.e. of being Muhammad).
The Greek word paraclete (periklytos/paraklytos) which is the term rendered as the Comforter being identified in John 14:26 as the Holy Spirit, means literally “to call alongside of”. The term used to translate it into the Aramaic text of the Bible is Mahmed, which also has the meaning of praised or celebrated from the base Ahmed. This is held to convey the same concepts we see in the term “Muhammad.”
Hence Surah 7:157 refers to the Holy Spirit:
Those who follow the religion, the prophet for the nations, whom they will find described in the Torah and the Gospel with them, he will enjoin on them that which is right and forbid them that which is wrong. He will make lawful for them all good things and prohibit for them only the foul, and he will relieve them of their burden and the fetters they used to wear. Those who believe in him and honour him and follow the light which is sent down with him: they are the successful.
This text is conditional. ONLY those who follow the religion will see the guidance of the Holy Spirit through the Qehilat. The text cannot refer to the person who dictated the surah, and it is blasphemous to attribute it to any man. It refers directly to the comments in John chapter 14.
The text in John 14:26 regarding the Holy Spirit is again referred to in Surah 61:6:
"And when Jesus son of Mary (Maryam) said: O Children of Israel! Lo! I am the Godhead's religion unto you, confirming that which was (revealed) before me in the Torah, and exemplifying a religion which cometh after me, whose name is Ahmed. Yet when it had come unto them with clear proofs they say: this is mere magic" (Surah 61:6)
The reference to the Holy Spirit (Ahmed) also refers to the reactions that were seen when the Holy Spirit performed the miracles it did, and the fact that it was passed off as magic and, on the first instance as drunkenness among the apostles. That is the meaning of this ayat, or verse of Surah 61.
The Song of Solomon carries the meaning in chapter 5:16. The term translated lovely in the KJV is Strong’s 4261 Machmad which is derived from the verb chamad (SHD 2530), meaning to desire or take pleasure in, to delight in, hence beauty and greatly beloved. The Aramaic means, to praise or eulogise or approve of. It is the same as the root in Ahmed, which is HMD. This usage is linked to the concept of Christ praising the elect in the congregation of the Most High. The word in 5:16 is Machmadim conveying the collective sense of the object of affection.
Machmad or Mahmed means an object of affection and hence beloved. The beloved in Song 5:16 refers to Christ as the Song refers to Christ and the Church (see the CCG paper Song of Songs (No. 145)). Hence the meaning in the Hebrew can be transferred in its reference to Christ and the body and seen as the Mahmed in the Eastern Aramaic and hence the Arabic. Muhammad is Christ and the beloved or praised ones in the Church.
For example, in the
Torah the words attributed to God use two forms of "I am"; one is
masculine, "Ani" and the other is feminine, "Anki."
It was suggested that this structure may be the origin of two Mesopotamian gods
who came to be known as An and Enki. Ani always
exults Anki. In exactly the same way the narrating
voice (Anni Q11:2) throughout the Koran exults Allah.
If we were to write
the Koran out in a Hebrew style prior to the theological progression of
distinguishing Allah, we might convert the Arabic text to use Ani (I am) and Anki (I am) instead of having the narrating “I” voice exult
Allah. From the papers on the nature of God we can see that this "I
am" of the Torah is the same "I am" used in the revelations of
John, and was meant as a transcendent name of Allah instead of a
self-reference. It came from the text in Exodus 3:14 ‘eyeh
‘asher ‘eyeh or I will
be what I will become rather than I am. Thus we might read, "I
am (is) the Alpha and Omega" for one of those lines.
Another relevant piece
of information is that if we convert the royal We/Us/Our/Ours (the
origin of which shows the speaker is speaking for it in union with all Elohim)
used by the Godhead's Sifat (attributes) in the Koran
into the Hebrew style it would read, "Elohim says I/Me/My/Mine". In
the Bible we often hear this kind of accreditation to Elohim, but in the Koran,
since Elohim alone is speaking, we never see this phrase since the
commentaries were never written to interpolate the text (eventually being
jumbled with fabrications, being now the lost gems in the dark mines of the
The narrating voice of the Bible text is Ha-Davar as the Word of God in the OT Hebrew, which is rendered as the Logos in the Greek texts. As discussed above, it is the Godhead's Name that narrates in the Koran. This brings to mind the Hebrew tradition, “In the Beginning was God and The Name” which we can conclude is equal in meaning to, “In the Beginning was the Logos and the Logos was with Ton-Theon” (Jn. 1:1).
The names of the Church and its structure in the Koran deal with the formation of the body as it started from John the Baptist. AhlulBayt. The baptism of John did not lead to salvation as the NT clearly shows. John the Baptist’s baptism was for repentance (Teshuvah). The baptism of John had to pave the way, but subsequently be replaced by the baptism of Christ and the receipt of the Holy Spirit, which becomes the Church of God, AhlulBayt. That is the Church amongst which the Koran (meaning "Compilation" or "Repertoire") was revealed and the Church which continually anoints the Mursalin who serve and act as Muhammad of the Messiah. However, it is a great mistake to assume that the formation of the Islamic system was confined to that school rather than just commencing with it and progressing on to the body that grew from Christ and the Apostles after the death of the Baptist. It is this body that is the
The priesthood, which is in fact all the firstborn ordained men and women as kings and priests, is called Alnabi from the Koran and in Islam. Alnabi is Israel as the 144,000. The Church preaches the Gospel of the Kingdom of God and the Messiah to the nations as "The-Nunciary unto The-Gentiles" or "Al-nabi Al-emi." The priesthood of the Church, Al-Nabi, belong to the ancient old institution. Any individual is simply a mursal or plural Mursalin. Altogether the members comprise "The Temple People" or "Ahlulbayt". They are also called Alrasul's wives. Alnabi's houses are law-courts and centres of service for the Believers. "The Godhead's religion” is Rasulallah.
Among the individual people grafted into the temple, people comprising the announcery, are all those who come to the Church seeking refuge. They are called Ma Malikat Alaymen, "those the promises protect".
All married and anointed men are fathers (but are called Doddi - “My Uncle” - and never called Abbi -“My Father”- nor Abina -“Our Father” - which are terms reserved only for God), but the young betrothed menfolk who have only taken their first vows are called Sons. The Anglo Saxon words Dad and Daddy are derived from the Hebrew form of Doddi, thus avoiding the word Father as it applies to God. In the same way the Church in Europe, among the Waldensians, called the priests Barbes or Uncles so as not to breach the injunction of Christ regarding calling no man “father”.
All young unmarried menfolk who have only taken their first vows are called The Brethren's Sons, while all anointed unmarried men are called Brothers, and all other men are called The Sisters' Sons.
All women under vows are Sisters, married women moreover being Wives of The Nunciary (The Mothers of The Believers) too, all others are simply referred to as Womenfolk.
Only those who are baptised are mursaleen (F = morasulat, M = morasuloon). As the name implies, mursal indicates being a bride of Alrasul (TRUTH). Baptism is being wed to Alrasul.
Believers (muminin) are also mentioned but these are not yet Brides, nor are they Mursalin, nor part of the Ahlulbayt in any way, but they are the audience that the Church preaches to and recruits from. These are those in the process of being called into the body of Christ that is the Church of God.
Below the Believers are the Peace-makers
(Muslims) who are friendly to the Church and are destined to eventually become
sons of God though belief has not yet entered their hearts.
Although we talk of one man named Muhammad and attribute the Koran to him, the team does not think this is the case at all. Rather, we think the Koran is simply a compilation of hundreds of revelations that came through prophets of the Church over many years. That association is why some traditions say Arabia's Apostle was a Sabi. Sabiyah is the Arabic name for those who are non-genetic Israelites and who are not full proselyte members of the Nabi; it refers only to those who are grafted into the Church through baptism, but is claimed to refer to the followers of John the Baptist. However, the latter assertion is impossible from the testimony of the Scriptures and the Church histories. Sabiyah refers to the Sabbath-keeping Church of the Holy Spirit. All these revelations were compiled into one book in Arabia probably under Usman.
Somehow the sought-for and exulted Mahmoodan status became understood as a single person and the compilation of the repertoire was attributed to him. Many of the Hadiths concerning him are obviously stories of Moses that have been re-written.
The identical wording of Q5:75 and 3:144 indicates that Muhammad and Maryam's Christ Child are one in "religion which The religions passed from before it (or them?)". Perhaps "religion which passed The religions from before it" is indivisible, and Maryam's Christ Child and Mohamed simply describe two aspects of the same thing (i.e. Religion), at least one of which (Muhammad or Mohamed) is mortal (3:144), the other (Christ), is divine. This would explain how God's Word speaks of Jesus the man in the third person with the same terms as Muhammad.
It is a fact that some authority calling itself “Muhammad” existed among Rasulullah's Brides and it sent letters to Byzantium and China (the only independent historical proof of its existence is found at:
http://www.islamicresources.com/member/modules.php?name=Sections&op=listarticles&secid=5). Writings on Arabian fortresses show this word was also used to indicate an authority, but it is also clear that this government is not immortal (Q3:144).
It is clear from Q17:79 that being raised to a Mahmoodan state is the ultimate goal of any mursal. Ahmed certainly means Advocate and Muhammad (Q3:144, 33:40, 47:2, 48:29) and Mahmoodan (Q17:79) certainly express a relationship to Ahmed, but may have different nuances to what we expect as words that don't have an appropriate equivalent in English.
Jeses (or rather simply Jese; now Isa) is the name the Koran gives to the first man who was able to live the role of God's Salvation. As God's Salvation (Yahoshua in Hebrew hence Joshua) Je’ses (Jesus) was a mubasher of the ADVOCATE or Ahmed (which the ignorant called mere magic and which we think might actually be The Power). Jeses was a first fruit but not the only one. The firstfruits are the baptised church. We can see that the meaning of the title Muhammad is actually synonymous with whatever titles may be given to the most blessed ones among the First Fruits. Thus Jeses was actually the First Muhammad, and we see Muhammad coming into effect as a collective term for the body of the Church. But ultimately it is the destiny of all the Mursalin to reach the Mahmoodan state.
The problem is that it cannot be one person unless it is Jeses or Isa, the Christ (Q3:144 + 5:75 + 61:6), but it cannot be Jeses because of the abovementioned fortresses and letters. Thus it must be an authoritative body of more than one person. But what body of authority is it that is synonymous with Maryam's Christ Child and exists amongst every generation YET, like every generation dies and passes away?
We consider that "The Apostles" in Q23:51 refers to the "Muhammad" authority that we are looking for. This authority is the same as The Apostles mentioned in 1Corinthians 12:28 as the highest authority in the Church. The 12 are one with Maryam's Christ Child (Jn. 17:22), yet they are also mortal and may disintegrate, die, be slain, or be established.
It is very clear from Q3:144 that Muhammad and Maryam's Christ Child are "religion which passed the religions from before it" and that both with this title are nothing besides it. It is also clear that the death of such a (first)fruit/advocated is not to be regarded as a problem because "religion which passed The religions from before it" is immortal, although the individual saints that constitute this immortal aspect are obviously mortal until the day of resurrection. Thus the leaders of the Church are an executive body carrying the power and authority of God as the Power of the Holy Spirit or Advocate. Hence, the leadership was always understood as the Twelve. This tradition is common to both Islam and the Sabbath-keeping church and is why twelves were used so often in the formation of the Churches of God and applies even today. We have the council of elders and they are usually twelve in core and extend to national groups in that structure.
The Scriptures deal with the body of the twelve tribes. Those tribes are also founded in the twelve tribes of Ishmael, and together they form an inner and outer circle of the council, thereby mirroring the 24 elders and their thrones of authority in the heavens. Those tribes are allocated the elect as kings and priests and that elect forms the 144,000 and the Great Multitude that accompany them, which is the Church. The Seal is the common ground between them that makes them the body of Christ through the Holy Spirit.
The tradition of the twelve in Islam seems to relate also to the number as a mystery and regarded almost as a talisman. That tradition may well find its origin in the twelve seals of the apostles as the ongoing leaders of the Church. The seals were being used for the casting of votes and documentation through the time of the Arabian Prophet and the Four Rightly Guided Caliphs. From the Koran there is no doubt that the Arabian Prophet kept the Sabbath and was a baptised member of the Unitarian Sabbatarian Church of God in Arabia. He was taught by one of its educated officers who was the Prophet’s uncle (by marriage). He was succeeded by the members of the Church who were also Sabbatarians of the Churches of God until the end of the period of the Four Rightly Guided Caliphs with Jafar.
The 114 chapters in 26 pronouncements of Islam were set before the twelve as apostles and in whom the spirit of prophecy resided; the pronouncements were thus given the seals of authority of the Church as doctrine.
The commentaries or pronouncements are as follows:
There are 6 commentaries of the text called Eilami. It is the only set where the Godhead’s Name (seen perhaps as an everlasting father from Isa. 9:6 and also where MY Name is in him) directs a command to us as its child shortly after talking about Lukeman.
There is one commentary of Elamus.
There are 5 commentaries of Eilara.
There is one commentary of Eilamra.
The commentary of Kahaiyasu is the only one where the name of God is consistently given as The Mercies rather than The Power.
There is only one commentary of Taho.
There are two commentaries of Tusimi.
There is one commentary of Tuisi.
There is one commentary of Yosi.
There is one commentary of S.
Hami and Aisiqa
There are 6 commentaries of Hami. One of these commentaries is also of Aisiqa.
The last one is a commentary on Q, probably as the Qur’an. It is very final in character and seems to be regarded as the last Word of God for the revealed compilation, which, although unfinished, already had its place established in The Nunciary or the Church of God. The chapter N (68) is not a letter but is, as it is still pronounced, the remains of a word Noon meaning inkwell, and in some copies of the Koran it is still spelled in three letters; hence it cannot be considered as one of the seals.
See also the structure in Commentary on the Koran: Chronology of the Koran or Qur’an (Q001B) and Summary of the Commentary on the Koran or Qur’an (QS).
Thus we see that the Koran (Qur’an) is a commentary on Scripture by the Churches of God. To test that theory we will now examine the actual words of the text and place them all in context with the Law and Testimony against which they must be judged (Isa. 8:20). If the pronouncements of the Koran do not accord with the Law and the Testimony then the Koran fails as inspired testimony of the elect of God. As we will see, it does not fail; rather, when correctly rendered and explained, it is an exact commentary on the Bible and shows the position of the Churches of God in the Middle East in the seventh century of the Current Era.