Jesus is caught up to the Throne




και η ουρα αυτου συρει το τριτον των αστερων του ουρανου και εβαλεν αυτους εις την γην και ο δρακων εστηκεν ενωπιον της γυναικος της μελλουσης τεκειν ινα οταν τεκη το τεκνον αυτης καταφαγη

kai h oura autou surei to triton twn asterwn tou ouranou kai ebalen autous eis thn ghn kai o drakwn esthken enwpion ths gunaikos ths melloushs tekein ina otan tekh to teknon auths katafagh

Rev 12.4 and his tail drew the third part of the stars of the heaven, and he throws them to the earth. And the dragon stood before the woman being about to bear, so that when she bears he might devour her child.





και ετεκεν υιον αρρενα ος μελλει ποιμαινειν παντα τα εθνη εν ραβδω σιδηρα και ηρπασθη το τεκνον αυτης προς τον θεον και τον θρονον αυτου

kai eteken uion arsen os mellei poimainein panta ta eqnh en rabdw sidhra kai hrpasqh to teknon auths pros ton qeon kai pros ton qronon autou

Rev 12.5 And she bore a son, a male, who is going to shepherd all the nations with an iron staff. And her child was caught away to God, and to His throne.





Compare to 81.26…




فَأَيْنَ تَذْهَبُونَ

Faayna tathhaboona

81.26 Then where you may take away?




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





أَيْنَ = “ayna”

“ayna” definition:

An adverbial noun, an interrogative respecting a place; signifying where? In what place? whither? It also denotes a condition. It also occurs used as a proper name of a particular place; in which case it is divested of the meaning of an interrogative, and is imperfectly decl. Fatigue; a time; a season. He was, or became, fatigued, or tired. Its time came; it was, or became, present; it came, or attained to its time; to its full, or final time, or state; to maturity: it was, or became, or drew near.

فَأَيْنَ = “fa” + “ayna” = “faayna” = then where?

References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 138 - 139
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 39
A Dictionary and Glossary of the Koran, John Penrice, p. 14

Occurrences of “faayna” in the Koran: 1
Location: 81.26

Occurrences of the root “ayna” and its 3 forms in the Koran: 25
Locations: 2.115, 2.148, 3.112, 4.78, 6.22, 7.37, 7.187, 16.21, 16.27, 16.76, 19.31, 26.92, 27.65, 28.62, 28.74, 33.61, 40.73, 41.47, 51.12, 57.4, 58.7, 75.6, 75.10, 79.42, 81.26


Observe that in each and every Koranic occurrence of the root and its derivatives, it refers to a Resurrection event.

Special note goes to 19.31, which directly includes Jesus.




تَذْهَبُونَ = “tathhaboona”

“tathhaboona” definition:

Masculine singular. You may take away. It comes from the root “dhahaba”, which means he, (a man, and a beast), went in any manner or any pace; went or passed, along; marched; journeyed; proceeded; went, or passed, away, departed; and said of a mark or trace, or the like ( as meaning it went away); it wasted away; became consumed, destroyed, exhausted, spent, or expanded; to go, go away, depart, take away or go away with, pass along, die, be ended, hold an opinion of, hold a belief, adopt an opinion.

References:
An Arabic-English Lexicon, E.W. Lane, volume three, pp. 982 - 983
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 192 - 193

Occurrences of “tathhaboona” in the Koran: 1
Location: 81.26

Occurrences of the root “dhahaba” and its 34 forms in the Koran: 55
Locations: 2.17, 2.20, 3.14, 3.91, 4.19, 4.133, 5.24, 6.133, 8.11, 8.46, 9.15, 9.34, 11.10, 11.74, 11.114, 12.13, 12.15, 12.17, 12.87, 12.93, 13.17, 14.19, 17.63, 17.86, 18.31, 20.24, 20.42, 20.43, 20.63, 20.97, 21.87, 22.15, 22.23, 23.18, 23.91, 24.43, 24.62, 25.36, 26.15, 27.28, 33.19, 33.20, 33.33, 35.16, 35.33, 35.34, 37.99, 43.41, 43.53, 43.71, 46.20, 60.11, 75.33, 79.17, 81.26

Observe that in the overwhelming majority of the Koranic occurrences of the root and its derivatives, it refers to an action according to “allah”.





Summary of 81.26:

• The Book of Revelation dictates Koranic Eschatology
• Revelation tells us that after the serpent (i.e. the devil), and his angels (i.e. the stars) have been cast to Earth; he stands ready to devour the woman’s child (i.e. Jesus)
• Revelation also informs us that the woman’s child (i.e. Jesus) is “harpazo”, or snatched away
• 81.26 begins with the copulative particle “fa”, which indicates a close connection between the sentences before and after it; signifying either definite cause and effect or a natural sequence of events
• The cause, is the casting of the serpent to the earth (as detailed in 81.25), and the effect is described by the adverbial noun “faayna”
• “Faayna” is only utilized this once in the Koran, however, examining all 25 usages of the root and its derivatives completely demonstrates that the word is used only in conjunction with a Resurrection event
• “Faayna” is a Resurrection
• Of these 25 usages, honorable mention goes to 19.31, which directly includes Jesus
• 81.26 further describes this Resurrection event with the term “tathhaboona”, which is masculine singular and denotes, per the root, the taking away of a man
• Revelation continues by telling us that the child is taken to God, and to His throne
• This sheds light on the earlier ayahs of 81.20 & 81.21, in which a plurality is unmistakably described at the Throne
• Likewise, 81.26 via the root “dhahaba” and its derivatives, describes an action according to “allah”
• Thus, 81.26 has just described the singular Resurrection of Jesus, whereupon He is taken up to God, and resides at the Throne
• There can be no mistake; sura 81 continues to proclaim the divinity of Jesus, up to, and including His Resurrection and His residing at the Throne – the very same as described in the Book of Revelation