The Koran has a very definite message concerning the Bible or Scripture and the Law and the Covenant and confirms the message of the Bible. No professing Muslim can be of the faith without adherence to Scripture and the Law of God within the baptism and the body of the Church of God.

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The Torah and the Law of God were 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. 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 Ahmed, which means: "The Praised One". This was the comforter of the NT, the Holy Spirit, but the Hadith claims it was the name of the prophet in Arabia. However, Surah 5:110 identifies the Holy Spirit as the power of God in question, which was the means by which he was instructed also.

As with modern Christianity, the Imams keep the law of God, 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 [Surah 5:43]. 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]).

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.

[cf. Surah 5:66]

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]. No one can be of the faith of Islam without the Holy Spirit [5:110]. The Holy Spirit can only be obtained through baptism, which the Koran declares to be directly of God.

It is through this "baptism", which is in effect the transformation of the Holy Spirit that the new birth takes place. Some do not understand the character change from conversion. The effect of baptism is from the subsequent receipt of God’s Spirit.

Everyone should see that baptism is part of the true faith once delivered and which is still to be maintained by the faithful.

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 uses 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 [2:138-140].

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

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’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.

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 [2:168; 3:93].

In Surah 5 we see the food laws emphasised a number of times. The food laws are equated in the Koran as duty to God.

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, which 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.

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 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 does, or can disagree with the law and what was revealed before him in the testimony. 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].

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.

In Surah 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. The Koran holds that the prophets judged by the Law of God [5:44]. Thus, an unbeliever is one who does not conduct himself and judge by what is revealed in the Law and the Testimony [5:46].

Christ was sent in the footsteps of the prophets and confirmed all that was before him in the Torah. The Koran ties the Gospels and the NT into the OT and the Law of God and is clearly directed at the Trinitarian Christians who denied the laws of God [5:66].

The direction in Surah 5:66 is to the failure of the faith to keep up with the Torah and the Gospels. 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. This was directed originally towards false Christianity (Trinitarianism), 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 text of Surah 5:110.

The Koran binds the faith on the followers of Eloah 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)).

The Surah is clearly directed at the Church, and the term "Muhammed" is directed at a body rather than a man. The use of the term Muhammed often appears to be a generic term and refers to a body, which can only be the Church of God [48:29].

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.

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

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].

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

The Covenant of God was made through the prophets. The prophets that speak according to the Law and the Testimony must be aided [3:81]. 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].

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.

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

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).