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All,

This is a study encompassing the understanding of the Koranic “Muhammad”.

Like most things that Christians (and Muslims!) are told by Islam, the truth of the matter, as written in their scripture set, is usually in diametric opposition.

So it is with Islam’s “prophet Muhammad”.

Let’s begin our exegesis by examining the classic Arabic definition for “Muhammad”; how frequently the term (by itself) is used; and how its root and all derivatives are utilized in the Koran.



محمد = “muhammadun”

“muhammadun” definition:

Passive participle. A man praised much, or repeatedly, or time after time; endowed with many praiseworthy qualities. Praised one.

It comes from the root “hamida” (ha-miim-dal), which means he praised, eulogized, or commended him; spoke well of him; mentioned him with approbation; sometimes because of favor received. Also implies admiration; and it implies the magnifying, or honoring, of the object thereof; and lowliness, humility, or submissiveness, in the person who offers it. He declared the praises of God or he praised God much with good forms of praise.

References:
An Arabic-English Lexicon, E.W. Lane, volume two, pp. 638 – 640
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 135 - 136
A Dictionary and Glossary of the Koran, John Penrice, p. 38
Concordance of the Koran, Gustav Flugel, p. 56


Occurrences of “muhammadun” & “muhammadin” in the Koran: 4
Locations: 3.144, 33.40, 47.2, 48.29

Occurrences of the root “hamida” and its sixteen derivatives in the Koran: 68
Locations: 1.2, 2.30, 2.267, 3.144, 3.188, 4.131, 6.1, 6.45, 7.43, 9.112, 10.10, 11.73, 13.13, 14.1, 14.8, 14.39, 15.98, 16.75, 17.44, 17.52, 17.79, 17.111, 18.1, 20.130, 22.24, 22.64, 23.28, 25.58, 27.15, 27.59, 27.93, 28.70, 29.63, 30.18, 31.12, 31.25, 31.26, 32.15, 33.40, 34.1(2x), 34.6, 35.1, 35.15, 35.34, 37.182, 39.29, 39.74, 39.75(2x), 40.7, 40.55, 40.65, 41.42, 42.5, 42.28, 45.36, 47.2, 48.29, 50.39, 52.48, 57.24, 60.6, 61.6, 64.1, 64.6, 85.8, 110.3

Observe the Koranic usages…

• 1.2…the praise belonging to “allah”
• 2.30…praise to the lord
• 2.267…“allah” is praiseworthy
• 3.144…a MAN praised much – praised one
• 3.188…they are praised – painful torture
• 4.131…praise to “allah”
• 6.1…the praise belonging to “allah”
• 6.45…and the praise belonging to “allah”, lord
• 7.43…the praise belonging to “allah”
• 9.112…the praise to “allah”
• 10.10…the praise belonging to “allah”
• 11.73…“allah” is praiseworthy
• 13.13…on account of the praise, “allah”
• 14.1…the praiseworthy – one of the names of “allah”
• 14.8…“allah” is praiseworthy
• 14.39…the praise belonging to “allah”
• 15.98…lord’s praise
• 16.75…the praise belonging to “allah”
• 17.44…on account of his praise, “allah”, lord
• 17.52…on account of his praise, lord
• 17.79…lord praised
• 17.111…the praise belonging to “allah”
• 18.1…the praise belonging to “allah”
• 20.130…lord’s praise
• 22.24…the praiseworthy – one of the names of “allah”
• 22.64…the praiseworthy – one of the names of “allah”
• 23.28…the praise belonging to “allah”
• 25.58…on account of lords praise
• 27.15…the praise belonging to “allah”
• 27.59…the praise belonging to “allah”
• 27.93…the praise belonging to “allah”
• 28.70…the praise to “allah”
• 29.63…the praise belonging to “allah”
• 30.18…the praise, “allah”
• 31.12…“allah” is praiseworthy
• 31.25…the praise belonging to “allah”
• 31.26…the praiseworthy – one of the names of “allah”
• 32.15…lord’s praise
• 33.40…a MAN praised much – praised one
• 34.1…the praise belonging to “allah”(2x)
• 34.6…the praiseworthy – one of the names of “allah”
• 35.1…the praise belonging to “allah”
• 35.15…the praiseworthy – one of the names of “allah”
• 35.34…the praise belonging to “allah”
• 37.182…and the praise belonging to “allah”, lord
• 39.29…the praise belonging to “allah”
• 39.74…the praise belonging to “allah”
• 39.75…the praise belonging to “allah”
• 39.75…lord’s praise
• 40.7…lord’s praise
• 40.55…lord’s praise
• 40.65…the praise belonging to “allah”
• 41.42…praiseworthy, lord
• 42.5…lord’s praise
• 42.28…the praiseworthy – one of the names of “allah”
• 45.36…the praise belonging to “allah”
• 47.2…a MAN praised much – praised one
• 48.29…a MAN praised much – praised one
• 50.39…lord’s praise
• 52.48…lord’s praise
• 57.24…the praiseworthy – one of the names of “allah”
• 60.6…the praiseworthy – one of the names of “allah”
• 61.6…a MAN praised
• 64.1…the praise belonging to “allah”
• 64.6…“allah” is praiseworthy
• 85.8…the praiseworthy – one of the names of “allah”
• 110.3…lord’s praise



Summarizing this data, we have the following premises upon which to build our understanding of the Koranic “Muhammad”:

• The word itself is not a proper name
• The word is a participle…i.e. it combines the functions of both adjective and verb
• It applies to one man
• This man is praised
• He is the only man praised
• The root “hamida”, from which “Muhammad” is derived, refers to the praising of God
• Surveying all 68 Koranic occurrences of the root “hamida” and its sixteen derivatives, demonstrates the overwhelming usage in direct relation to Koranic deity (i.e. “allah”, lord)
• The only Koranic instance of a derivative not pertaining to deity is in 3.188 - in which people are tortured for accepting praises – thus, reserving “praise” for deity only
• This leaves us with 5 ayahs that “appear” to buck the trend
• All 5 of these ayahs refer to a man
• All 5 ayahs refer to a man that is praised


Thus…

This begs the question…

1) How could the “praising” (that is reserved only for Koranic deity) be applied to a single man?



Feel free to join in with your feedback…

What is point Apple Pie? Did the authors of the Quran do a sloppy copy-paste job?
I see you are into word games. I have a game for you. Read the OT in the original language (Hebrew) and check whether "Muhammed" is mentioned (the answer is yes btw) and see whether you see this back English translations (the answer is no).
I am not a Muslim and not Christian just somebody who also like ridles.

Flying Dutchman wrote:What is point Apple Pie? Did the authors of the Quran do a sloppy copy-paste job?

Actually, Islam did a poor job of interpreting its own "scriptures"...

I see you are into word games. I have a game for you. Read the OT in the original language (Hebrew) and check whether "Muhammed" is mentioned (the answer is yes btw) and see whether you see this back English translations (the answer is no).

Why not show us your exegetical Hebrew?

Song of Songs 5:16

Flying Dutchman wrote:Song of Songs 5:16

And...?

If you believe the title of this post and the claim that you are making then instead of worshiping jesus why dont you start worshiping Mohammad

outworldish wrote:If you believe the title of this post and the claim that you are making then instead of worshiping jesus why dont you start worshiping Mohammad

Because the Koranic "Muhammad" is merely an epithet pointing to the Biblical Jesus Christ.

hahahahahha..... applie pie you crack me up..... you outta be a standup comedian.... and i would be your biggest fan of your sillyness.....

Continuing onward in our quest to understand the Koranic Muhammad; let’s review the preceding ayah to 48.29…

هو الذي أرسل رسوله بالهدى ودين الحق
ليظهره على الدين كله وكفى بالله شهيدا

Huwa allathee arsala rasoolahu bialhuda wadeeni alhaqqi liyuthhirahu AAala alddeeni kullihi wakafa biAllahi shaheedan

48.28 He, whom he sent, his messenger, on account of the sacrifice, and debt, The Truth, that he may purify Him for the sake of the debt, everyone His, and He sufficed, on account of “allah”, a witness.



His messenger…

Observe that we are told that “his messenger” (rasoolahu) was sent…i.e. perfect tense, completed action.

This “messenger” was sent on account of “The Sacrifice” (alhuda). A most revealing term indeed, as the Classic Arabic states that “huda” represents “a victim for sacrifice, an offering”.

This “messenger” was also sent on account of “The Debt” (alddeeni). “Deeni” is another very revealing term, as it can be defined as “a debt incurred by a thing taken unjustly, injuriously or by violence….and death”.

This messenger is also called “The Truth” (alhaqqi) – which is another name for “allah”.

Jesus is called "The truth" in the Koran.

Thus, the Koranic “Muhammad” is
being called “allah”.


This “messenger” is also stated as being “purified” (liyuthhirahu) for the sake of “The Debt”, with everyone being His.

Further, this “messenger” was sufficient as “a witness” (shaheedan)...i.e. the “messenger” bears witness to these facts.


So…


We have a “messenger” that:

• Was already sent
• Was sacrificed
• Paid the debt (by His own death)
• Is called “The Truth” (i.e.. a name for deity, and Jesus Christ)
• Was purified because of the debt
• Sufficed as a sole witness to these facts



This very, very, very powerfully suggests that the Koran is communicating the Biblical Jesus Christ to us.

“His messenger” can only be referring to the Biblical Jesus Christ.

Further, we have just encountered the intro to 48.29 in which the term “Muhammad” is used.

Who is “Muhammad”….?

Jesus Christ.


But…



Consider this ayah once again…

هو الذي أرسل رسوله بالهدى ودين الحق
ليظهره على الدين كله وكفى بالله شهيدا

Huwa allathee arsala rasoolahu bialhuda wadeeni alhaqqi liyuthhirahu AAala alddeeni kullihi wakafa biAllahi shaheedan

48.28 He, whom he sent, his messenger, on account of the sacrifice, and debt, The Truth, that he may purify Him for the sake of the debt, everyone His, and He sufficed, on account of “allah”, a witness.


It is used nearly verbatim again in this location…



هو الذي أرسل رسوله بالهدى ودين الحق
ليظهره على الدين كله ولو كره المشركون

Huwa allathee arsala rasoolahu bialhuda wadeeni alhaqqi liyuthhirahu AAala alddeeni kullihi walaw kariha almushrikoona

9.33 He, whom he sent, his messenger, on account of the sacrifice, and debt, The Truth, that he may purify Him for the sake of the debt, everyone His,, and though He detested the disbelievers in God.



And 9.33 is used 100% verbatim here…



هو الذي أرسل رسوله بالهدى ودين الحق
ليظهره على الدين كله ولو كره المشركون

Huwa allathee arsala rasoolahu bialhuda wadeeni alhaqqi liyuthhirahu AAala alddeeni kullihi walaw kariha almushrikoona

61.9 He, whom he sent, his messenger, on account of the sacrifice, and debt, The Truth, that he may purify Him for the sake of the debt, everyone His,, and though He detested the disbelievers in God.



The implications of these parallel usages of the same phraseology elsewhere in the Koran are obvious.

The usage in 9.33 has as its subject matter Jesus Christ!

The usage in 61.9 has as its subject matter Jesus Christ!

Thus, its usage in 48.28 must also have as its subject matter, Jesus Christ!



Thanks…

Following on the heels of 48.28 - which clearly establishes “his messenger” (rasoolahu) as none other than the Biblical Jesus Christ – we will now delve deeper into the Koranic description of the “messenger”, and observe the significant clues that inform us where this material emanated from, as detailed to us in 48.29…



محمد رسول الله والذين معه أشداء على الكفار
رحماء بينهم تريهم ركعا سجدا يبتغون فضلا من
الله ورضونا سيماهم في وجوههم من أثر
السجود ذلك مثلهم في التورية ومثلهم في الإنجيل
كزرع أخرج شطءه فءازره فاستغلظ فاستوى
على سوقه يعجب الزراع ليغيظ بهم الكفار وعد
الله الذين ءامنوا وعملوا الصلحت منهم مغفرة
وأجرا عظيما

Muhammadun rasoolu Allahi waallatheena maAAahu ashiddao AAala alkuffari ruhamao baynahum tarahum rukkaAAan sujjadan yabtaghoona fadlan mina Allahi waridwanan seemahum fee wujoohihim min athari alssujoodi thalika mathaluhum fee alttawrati wamathaluhum fee al-injeeli kazarAAin akhraja shat-ahu faazarahu faistaghlatha faistawa AAala sooqihi yuAAjibu alzzurraAAa liyagheetha bihimu alkuffara waAAada Allahu allatheena amanoo waAAamiloo alssalihati minhum maghfiratan waajran AAatheeman

48.29 (The) praised one, “allah’s” messenger, and whom, accompanied by Him, powerful over the disbelievers, having much mercy before them; you see them, those who bow down submissively, they seek grace from “allah” and The Guardian of Paradise; their mark is upon their faces from the scar of the healed wound (and) the acts of worship; this is their parable in the scriptures of the Jews and Christians, and their parable in The Gospel, as cast seed to bring forth sprouts so to make it strong, so the seed-produce became thick, so to be equal on its length of the shanks, delights the sowers; because this angered Him on account of them, the disbelievers; and “allah” he promised whom they believed and they did the righteous deeds, from their forgiveness of sin, and great reward.


48.29 elaborates upon 48.28 by identifying “his messenger” (rasoolahu) as being “The Praised One” (Muhammad…i.e. Jesus Christ).

Let’s summarize exactly what is being stated regarding “Muhammad” in 48.29:

• “allah” is accompanied by “Muhammad”. This is told to us using the indeclinable noun “ma’a”, which conveys the idea of concomitance; simultaneously; with; accompanied by; in the company of, etc. Basically, “allah” is not alone.

• This is followed by the masculine plural participle “ashiddao”. It is a permanent and inseparable nature of his personality. Interestingly, this is an epithet applied to a thing and to a man. Thus, we become further cognizant that “Muhammad” is actually a man that has an inseparable nature with “allah”, and that their actions work together.

• The authority, that “Muhammad” commands, is stated to be over “the disbelievers” (alkuffari).

• “Muhammad” also is stated to have much mercy before them, via the usage of the plural active participle/noun “ruhamao” – which also applies to a man. Observe the repeated usage of terms in the plural.

• We are told that “Muhammad” is worshiped by those who bow down submissively via “rukkaAAan”.

• The ones who bow down seek grace (fadlan), from BOTH “allah” AND “The Guardian of Paradise” (ridwanan). “Ridwanan” is a dual noun that carries with it the inherent meaning that he was pleased, well pleased, content, contented, or satisfied with him – with the object being a person. This is a most revealing definition as it clearly refers to Jesus (the Son); and that he is able to deliver grace upon the people. Further, this informs us that Jesus is acknowledged as being the keeper of Heaven i.e. the New Jerusalem i.e. Paradise.



The disbelievers…



We are given some startling clues as to whom “the disbelievers” (alkuffari) really are, by what follows:

• They all have a “mark” (seemahum), upon their faces (wujoohihim). Here’s where things get quite fascinating. The 2nd declension noun “sema” represents a “mark” by which the good is known from the bad. This “mark” resides upon the faces of the disbelievers.

• This “mark” on the faces of the disbelievers emanates from “the scar of the healed wound” (athari) – which is in the perfect tense. i.e completed action – and refers to a beast. This event that occurred in the past is defined as the scar of a wound remaining when the former has healed – with the former being caused by the stroke, or blow, of a sword.

• The disbelievers have their marks upon their faces due to the acts of worship (alssujoodi) performed to “athari”.

• Compare what we have just been told, to Revelation chapter 13…


Revelation 13

(1 – 18 ) And I stood on the sand of the sea. And I saw a beast coming up out of the sea, having seven heads and ten horns, and on his horns ten diadems, and on its heads names of blasphemy. And the beast which I saw was like a leopard, and its feet as of a bear, and its mouth as a lion's mouth. And the dragon gave its power to it, and its throne, and great authority. And I saw one of its heads, as having been slain to death, and its deadly wound was healed. And all the earth wondered after the beast. And they worshiped the dragon who gave authority to the beast; and they worshiped the beast, saying, Who is like the beast; who is able to make war with it? And a mouth speaking great things and blasphemies was given to it. And authority to act forty two months was given to it.
And it opened its mouth in blasphemy toward God, to blaspheme His name and His tabernacle, and those tabernacling in Heaven. And it was given to it "to war with the saints, and to overcome them." And authority was given to it over every tribe and tongue and nation. (Dan. 7:21) And all those dwelling in the earth will worship it, those of whom the names had not been written in the Book of Life of the Lamb having been slain from the foundation of the world. If anyone has an ear, let him hear. If anyone gathers captivity, into captivity he goes. If anyone will kill by a sword, by a sword he must be killed. Here is the patience and the faith of the saints. And I saw another beast coming up out of the earth. And it had two horns like a lamb, but spoke like a dragon. And it executes all the authority of the first beast before it. And it causes that the earth and those dwelling in it should worship the first beast, of which was healed its deadly wound. And it does great signs that it even causes fire to come down out of the heaven onto the earth before men. And it deceives those dwelling on the earth, because of the signs which were given to it to do before the beast, saying to those dwelling on the earth to make an image to the beast who has the wound of the sword, and lived. And was given to it to give a spirit to the image of the beast, so that the image of the beast might even speak, and might cause as many as would not worship the image of the beast to be killed. And the small and the great, and the rich and the poor, and the freemen and the slaves, it causes that they give to them all a mark on their right hand, or on their foreheads, even that not any could buy or sell, except the one having the mark, or the name of the beast, or the number of its name. Here is wisdom: Let the one having reason count the number of the beast, for it is the number of man and its number is six hundred and sixty six.


Observe the parallels:


Revelation

• Beast is wounded by the sword
• Beast’s wound is healed
• People worship the beast
• These people are at war with the Saints
• These people that worship the beast have a “Mark” on their faces/foreheads


48.29

• Beast is wounded by the sword
• Beast’s wound is healed (leaves scar)
• People worship the beast
• These people are the disbelievers
• These people that worship the beast have a “Mark” on their faces



It is quite apparent that the imagery described to us in the classic Arabic is the same as that previously dictated by the Biblical Book of Revelation.




Enter Jesus’ parable of the Growing Seed…




The Parable of the Growing Seed


Mark 4.26-29 And He said, So is the kingdom of God, as if a man should cast seed on the earth, and should sleep, and rise night and day; and the seed should sprout and lengthen of itself, as he does not know. For of itself the earth bears fruit: first greenery, then an ear, then full grain in the ear. And when the fruit yields, immediately he "sends forth the sickle, for the harvest has come." (Joel 3.13)



This next section of the ayah delves into Jesus’ Parable of the growing seed, as recorded in the Koran…

• The authors who penned this ayah (who were obviously very intimate with Biblical scripture) declare that their (the disbelievers) parable “mathaluhum” appears in both the OT (alttawrati) AND in the Gospel (al-injeeli). As we will discover from the text, there is only one parable that fits this description – and that is the Parable of the Growing Seed found in Mark chapter 4; which is utterly unique to anything found in the other Biblical Gospels, and ends with a quote from Joel 3.13 – thus, meeting the criteria set forth by the Koranic authors

• It is most interesting that “alttawrati” also carries with it the meaning of “the using a word, an expression, or a phrase, which has an obvious meaning, and intending thereby another meaning, to which it applies, but which is contrary to the obvious one.”

• The Koranic version of this Biblical Parable begins with the noun “kazarAAin”, and is rendered “as cast seed”. This term pertains to seed, corn, land sown with corn; seed-produce; what is raised by means of sowing; what is sown; while in growth, (i.e. standing corn, and the like), and also after it has been reaped.

• This sown seed brings forth (akhraja) sprouts (shat-ahu); or its ears; each grain producing ten, or eight, or seven. “Shat-ahu’s” root means to bring out the stalk (of a plant), sprout forth. Observe that the root of “akhraja” signifies a gestation period i.e. between the commencement of its formation and the period a little before the completion – thus indicating the passage of time after the seeds are first sown into the earth to the time that they begin to sprout.

• The sequence marker “fa” tells us that the stalks of sprouts are what make the plant strong via the usage of “faazarahu”.

• Another sequence marker “fa” again tells us what has taken place via the past-tense usage of “faistaghlatha” – which states that the seed-produce became thick.

• Once again, yet another sequence marker “fa” informs us of a past-tense event that occurred with “faistawa” – to be equal. It was made, or became, symmetrical; congruous, or consistent in its several parts. This equality relates to the length of the shanks (sooqihi) of the corn.

• The final verb used to describe the corn, is the imperfect tense “yuAAjibu”, which is rendered as “delights”, and has as its root meaning - the wondering at a thing of which the cause, or reason, is hidden, and not known. This “delight” is attributed to the sowers (alzzurraAAa).



Observe the parallels:


Mark

• The Kingdom of God
• Cast seed
• Time passes
• The seed sprouts
• The sprouts lengthen
• Man does not understand



48.29

• The Guardian of Paradise
• Cast seed
• Time passes
• The seed sprouts
• The sprouts lengthen
• Man does not understand




Again, it is quite apparent that the imagery described to us in the classic Arabic is the same as that previously dictated by the Biblical Gospel of Mark.




The Harvest…



The final part of Jesus’ Parable references Joel 3.13…

Put in the sickle, for the harvest is ripe. Come, go down, for the press is full, the vats overflow, for their wickedness is great.


The reference to Joel also is found in the book of Revelation chapter 14, and was completely copied-into sura 103, as thus:

103…

.1 The Harvest of the Earth…The Winepress...…………....Rev 14.12-20, 19.15
.2 The Harvest of the Earth…The Punishment.…………....Rev 14.8-11
.3 The Harvest of the Earth…The Reward………………....Rev 14.12-20


Keep in mind that sura 103 proclaims that Salvation is mandated only through Jesus Christ.

Further, sura 103 confirms the Biblical Truth that good deeds follow you into Heaven, and do not precede you…



In a similar theme, 48.29 concludes with the same material…


• We are told that “Muhammad” i.e. Jesus, is angered (liyagheetha) because of the disbelievers.

• The copulative particle “wa” then connects “allah’s” part to “Muhammad”, and reminds us of his promise (waAAada) to the believers and doers of righteous deeds – and that their sins will be forgiven (maghfiratan).

• Further, a great reward (waajran) awaits the believers. This reward is given in the sense of a wedding & and likened to a bridal dowry – just as it is in the Book of Revelation.

• Interestingly, the reward is called great (AAatheeman), and is rooted in the definition that is said a thing as meaning it was, or became, great, big, or large, in length and breadth and thickness. Thus, we are told that the reward exists in a large dimensional geography – much the same as Revelation describes the New Jerusalem.




So…


The evidence speaks for itself.

48.29 is totally loaded with Biblical evidence that speaks for the Koranic “Muhammad” to be the Biblical Jesus Christ…up to and including the centerpiece; Jesus’ Parable of the Growing Seed.



The Koranic “Muhammad” is Jesus Christ.