The Lamb opens the Seventh Seal





και ο τεταρτος αγγελος εσαλπισεν και επληγη το τριτον του ηλιου και το τριτον της σεληνης και το τριτον των αστερων ινα σκοτισθη το τριτον αυτων και η ημερα μη φαινη το τριτον αυτης και η νυξ ομοιως

kai o tetartos aggelos esalpisen kai eplhgh to triton tou hliou kai to triton ths selhnhs kai to triton twn asterwn ina skotisqh to triton autwn kai h hmera mh fanh to triton auths kai h nux omoiws

Rev 8.12 And the fourth angel trumpeted. And the third part of the sun, and the third part of the moon, and the third part of the stars, was struck, that the third part of them might be darkened, and the third part of the day might not appear; and in the same way the night.





Compare to 81.15…




فَلَا أُقْسِمُ بِالْخُنَّسِ

Fala oqsimu bialkhunnasi

81.15 So I swear on account of the concealed stars




ف = “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





لَا = “la”

“la” definition:

An adverb of negation and particle of negative, “no”, “not at all”, “do not”, “not” (with nouns and verbs). When followed by the aorist conditional it serves as a negative imperative, such as in 2.286. The particle is sometimes used to draw pointed attention to the subject which is about to be introduced and to signify that it is so clear and obvious that it needs no swearing or reason to support it. It is sometimes redundant or pleonastic; as in 35.20; so also when commencing a form of oath; examples of this occur at 56.75, 75.1, and 75.2, where the words لَا أُقْسِمُ must be translated “I swear”.

References:
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 287
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 505
A Dictionary and Glossary of the Koran, John Penrice, pp. 129 - 130




أُقْسِمُ = “oqsimu”

“oqsimu” definition:

Singular. I swear. An oath by God; an asseveration. A conjurement. Accompanied with “bi”, the substance of the oath immediately follows the verb, without any intervention of any particle. It comes from the root “qasama”, which means to divide, dispose, separate, apportion, distribute; to divide into parts; to portion out.

References:
An Arabic-English Lexicon, E.W. Lane, volume eight, pp. 2988
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 454 - 455
A Dictionary and Glossary of the Koran, John Penrice, p. 118

Occurrences of “oqsimu” in the Koran: 8
Locations: 56.75, 69.38, 70.40, 75.1, 75.2, 81.15, 84.16, 90.1



Observe that in each and every Koranic location of “oqsimu”, it references Biblical Eschatological material.




Observe these startling facts from the context of 56.75…

• Praising the Lord’s name…56.74
• Swearing “Fala oqsimu” on account of the falling stars (i.e. the Lamb (Jesus) opens the Sixth Seal)…56.75
• In Him is an oath that you shall come to know…56.76
• In Him is a Koran (i.e. collection)…56.77
• In a kitabin (i.e. Book of Revelation), or book, well preserved… 56.78
• None touch except the pure…56.79
• The Revelation, or “tanzeelun”, from the Lord of the jinn, or genii, and of mankind…56.80
• It is with this holy tradition or narration (i.e. “alhadeethi”); what God has told to His prophet by inspiration, or by a dream, or in sleep, and the prophet has told in his own phraseology…56.81



Amazingly, the context of the phrase “Fala oqsimu”, in sura 56, unabashedly calls-out the Book of Revelation by name.

Furthermore, sura 56 makes the claim that the Book of Revelation is “maknoonin”, or well preserved.

Just like sura 81, sura 56 is swearing by the Eschatological material commenced by Jesus, making Jesus God Almighty Himself.






بِ = “bi”

“bi” definition:

An inseparable preposition, prefixed to the word it governs, which, when a noun, is put in the genitive; it has diverse significations as: in, by, at, with, to, into, upon, for, or by reason of; from; with the help of; during; On account of; according to, near, through. It is used to denote adhesion of the verb to that to which it is itself prefixed; and adjunction, or association. It is also used to render a verb transitive. It is used to denote the employing a thing as an aid or instrument. It denotes a cause. It is used to denote concomitance. Before a noun signifying a place or time. It denotes substitution, meaning instead of, as in place of. It denotes requital; or the giving, or doing, in return. It is said to be peculiar to interrogation. It denotes a part of the whole. It is used to denote swearing. It denotes the end of an extent or interval. It is also redundant, to denote corroboration: and is prefixed to the agent. Frequently an expletive, when put before the compliment of a negative proposition. It also denotes the object of a transitive verb and supports the subject that is termed “zaidah” (additional). It is also used as a corroborative to confirm and to make more certain. It also denotes swear, comparison, in place of, for, from, over, on, a part of, at all, rest of.

References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 141 – 144
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, pp. 278 - 279
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 40 - 41
A Dictionary and Glossary of the Koran, John Penrice, p. 14





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





خُنَّسِ = “khunnasi”

“khunnasi” definition:

Plural noun. Going back or backwards: receding; retreating; retiring; or retrograding: or remaining behind; holding back; hanging back; or lagging behind. Those which recede while advancing in one direction. As applied to 81.15…the stars; i.e. all of them; because they retire, or hide themselves, at setting; or because they become concealed in the day time: or the planets: or the five stars, Saturn, Jupiter, Mars, Venus, and Mercury: because they return, in their course: when you see a star thereof in the end of a sign of the zodiac, it returns to the beginning of it: or because of their retrogression; for they are the erratic stars, which at one time appear to retrograde, and at another time to pursue a direct and forward course: or because they sometimes return in their course until they become concealed in the light of the sun: or because they hide themselves, as the devil does at the mention of God. It comes from the root “khanasa”, which means he went, or drew, back or backwards; receded; retreated; retired; or retrograded; or he remained behind; held back; hung back; or lagged behind; from him, or it; he went back; he shrank or withdrew himself altogether; and he hid himself; became hidden or absent. Become hidden, like a gazelle in its covert, or like the devil when he hears the mention of God; or become concealed in the day time. To remain behind, hide away, sneak, recede, hold back, conceal, temper elusively and intangibly slink, do a deed stealthily.

بِالْخُنَّسِ = “bi” + “al”+ “khunnasi” = “bialkhunnasi” = on account of the concealed stars

References:
An Arabic-English Lexicon, E.W. Lane, volume two, pp. 816 – 817
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 166 - 167

Occurrences of “bialkhunnasi” in the Koran: 1
Locations: 81.15

Occurrences of the root “khanasa” and its 2 forms in the Koran: 2
Locations: 81.15, 114.4



Summary of 81.15:

• The Book of Revelation dictates Koranic Eschatology
• The Lamb (i.e. Jesus), by opening the Seventh Seal, causes the “tritos”, or third parts to be affected
• 81.15 begins with the copulative particle “fa”, which indicates a close connection between the sentences before and after it (i.e. 81.14 before & 81.16 after); signifying either definite cause and effect or a natural sequence of events
• 81.14 has already informed us that a man (i.e. Jesus; the Lamb) has come forth – thus 81.15 is a result of His coming forth
• This sequence of events to be described follows the word “la” and forms an oath with what follows. The particle “la” is sometimes used to draw pointed attention to the subject which is about to be introduced and to signify that it is so clear and obvious that it needs no swearing or reason to support it
• The “oqsimu”, or oath, as described in 81.15, is from God, which inherently makes Jesus God, as He is the one in the Book of Revelation who has control over these events that are to transpire
• Interestingly, the root of the oath, “qasama”, is defined as “to divide into parts; to portion out”…same as the third portions mentioned in Revelation
• The phrase “Fala oqsimu” is used in other places within the Koran and always refers to Biblical Eschatological material, up to and including the contextual assertion that the Book of Revelation has been well preserved
• Also observe in 81.15 that “alkhunnasi” is prefixed by the inseparable preposition “bi”, which denotes a part of the whole – fitting with the portioning-out as indicated by the root “qasama”
• Revelation tells us that the third part of the“aster”, or stars, will be skotizo, or darkened or covered
• Similarly, 81.15 informs us that the “khunnasi”, or stars, will become concealed in the day time
• It is beyond any reasonable doubt that author’s of this sura are continuing to borrow aggressively from the Biblical Book of Revelation, and in the process have confirmed the deity of Jesus