Christian Churches of God
Summary of the Commentary on the Qur’an or Koran
(Edition 1.0 20180609-20180609)
The Summary is dedicated to developing the Chronological Order of the Qur’an and its theological development in the mission to the pagan worshippers of the god Baal or Hubal and the goddess centred on the Ka’bah.
Summary of the Commentary on the Qur’an or Koran
Background to the Faith
The development of the faith as outlined in Scripture as found in the Bible and on to the Qur’an or Koran is detailed in the text on the Chronology of the Qur’an or Koran (Q001B).
As we have outlined in the Chronology and the sequence of the development of the Koran it is the same faith as outlined in Scripture and is based on the Scriptures in enormous detail.
However, both faiths whilst exactly the same originally have been distorted beyond measure to the point that they are almost irreconcilable and require a massive re-education program to get them back on track. Due to the manipulation of the demons or jinn and the intrusion of the sun and mystery cults and the worship of the god Baal (or Hubal) and the goddess Easter or Ashtoreth the two great religions of the world, Christianity and Islam, are at present opposed and on the verge of world war (see Mysticism B7_1 ff); see also the text on Mysticism in Islam (B7_5)).
On the surface, the faiths concern Abraham and his descendants as the nucleus of one world family. Theoretically, Islam (which means the surrender) embraces the worship of the same God as that found in the pages of the Bible. We know this from study of the Bible and the Koran. The great theologians (such as Calvin, Harnack and Brunner) agree that rational Theism, Judaism, the Bible and Islam are Unitarian. The faiths theoretically should be able to agree on the God they worship. Similarly, we should be able to find some common threads in the works.
Why then are they at odds to the extent that, in Egypt for example, after an existence of some 1,545 years since the Council of Chalcedon, the Egyptian Coptic Church is now so persecuted by Fundamentalist Islam in that nation that they sought affiliation with Rome, from whom they had severed communication since the Council of Chalcedon (c. 451). This very cause, from that Council (namely Trinitarianism), was the reason for the rise of Islam itself. Why, after more or less fourteen centuries of peaceful coexistence should this be so? Would the Prophet Qasim based on the evidence of the Koran, support this position? What does the Koran teach concerning Christ, and is Islam faithful to the faith it once was given? Our task was to examine what the Koran teaches about Christ and look at the modern position of both Islam and Christianity.
The God of the Bible and the Koran
The claim that the Islamic concept of God is, despite superficial resemblances, very different from the Christian concept of God, arises from considerations of the theological structure of both systems, which have been altered from the original. In the Christian sense, the Godhead was altered by the influence of the mystery religions with syncretic adoptions along a Triune or Trinitarian model. Islam, on the other hand, was influenced from the metaphysical developments of later Indian Monism as an extension of Aryan theology. The original concept of both the Bible and the Koran was, however, the Abrahamic concept of God and the nations descended from him shared this common apprehension. This included Israel, Judah, the Arab nation and the sons of Keturah.
For all of the Abrahamic peoples, God was a spirit and a power that manifested Himself to His people and had a clear plan and purpose for the creation under His leadership. The expectation of a Prince, Lord or Messiah has been evident since Abraham and was shared by the tribal groupings descended from him. The Arab nation is descended from Ishmael to the twelve princes (Gen. 17:20) (thus parallelling Israel and also providing another twelve divisions for the twelve tribes). Their traditions, down to and through the Arabian Prophet, are given to all Islam. From Isaac, the traditions were given to the nation, Israel, and thence carried in the two kingdoms of Israel and Judah (see also the Introduction to the Commentary on the Koran (No. Q001)).
The Jewish sects expected the Messiah in the 1st century and the sons of Zadok (attributed, on probability, as the Essene) stated that there would be two Messiahs, the Messiah of Aaron and the King Messiah of Israel, and that these two Messiahs were the one Messiah (see G. Vermes, The Dead Sea Scrolls in English, re: Damascus Rule VII and the fragment from cave IV). Thus the expectation was that the Messiah was to be of two advents. After the death of Christ, the apostles, the seventy and their recruits carried the gospel to the lost tribes and thus the traditions were carried to Europe, Egypt, Asia and India. Christianity thus broke free of Judaism and extended salvation to the Gentiles, which by that time had come to be understood as non-Jews. The locations of the Seventy are discussed in the Chronology of the Qur’an or Koran (No. Q001B).
We have shown beyond doubt in the Commentary on the Surahs that the Koran is a Christian document and that it relies completely on the Scriptures for its theology and revelation.
In the sequence of the chronology we see how the revelation unfolded. We will list the sequence by eras and explain each Surah in that sequence as it was outlined in the Chronology and the purpose of the Surahs from the beginning of the Revelation.
Very Early Meccan Surahs
611CE Commencement of the Mission at Mecca.
S 96, S 74. And then;
SS 68, 73, 89, 90, 91, 92, 95, 97, 99, 100, 101, 102, 103, 105, 106.
Surahs in Chronological Order by urls
Very Early Meccan Surahs
611CE Commencement of the Mission at Mecca.
96 The Clot Commentary on the Koran: Surah 96 (No. Q096)
The Angel Gabriel appears to the Prophet at Hira giving the first five verses to him then. The remainder (6-19) were given some time later.
74 The Cloaked One Commentary on the Koran: Surah 74 (No. Q074)
Al-Mudath-thir takes its name from a word in verse 1 meaning “The Enveloped” or “Cloaked One”. The traditions assert that the Prophet wrapped himself in his cloak at the time of his “revelatory trances” or meditation when he was given these Surahs. His first revelation was given in Surah 96:1-5 and about six months later he was given this Surah which was considered to be the beginning of the public mission of the Prophet some three years after his initial calling and education in 608 CE. Thus by the beginning of the Sacred year at the New Moon of Abib 611 CE the church had begun its mission to the Arabs at Mecca as the Council of the Muhammad.
The tradition was that he again saw the Angel Gabriel who appeared to him on Mt Hira in the first instance and he wrapped himself in his cloak to be given this Second Message.
The sequence of the Surahs here follows the texts of the passage of authority to the church from the Jinn and then the Lord’s Supper and Passover which confers the Holy Spirit to the direct manifestation of the messages of God to the prophets of the church council.
68 The Pen Commentary on the Koran: Surah 68 (No. Q068)
Al-Qalam “The Pen” takes its name from a word in the first verse and is a Very Early Meccan Surah. The first word is Nun which means “endurance” in the ancient Hebrew and the Bible text. Yahoshua son of Nun means salvation comes from endurance” which was the name of the successor to Moses and the leader into the Promised Land. The Messiah was named Yahoshua also. The early message was to the Arabs at Mecca who were as a rule illiterate and did not read the Scriptures and they are warned hereby of the weakness. To this day they do not read even the Koran let alone the Scriptures and the Laws of God. The text deals with the early rejection of the Message of the Prophet and the Scriptures by the idolaters at Mecca. This reaction was to continue and lead up to the First Hijrah in 613 when the persecuted of the church at Mecca went to Abyssinia and sought refuge from the Church of God there and the Negus as we see in Surah 19 “Maryam”.
The text reveals the calling of the faith and the placement of the called among the righteous and continues on that path to the last verses.
73 The One Wrapped in Garments Commentary on the Koran: Surah 73 (No. Q073)
We have seen the concept of the 70 in Surah 70 and then we went on to deal with the fall of the Host and mankind in Surah 71 “Noah.” In Surah 72 we saw the Jinn dealt with and in the introduction there we explained how the Jinn were replaced by the elect after their ordination. We now see the establishment of the ordinance of the Lord’s Supper for the clothing of the elect. These are the white robes of the Faith and the First Resurrection through the death of the Messiah, on the sacrifice of the Passover Lamb, which was the sacrifice of Christ at 3pm on 14 Abib. The Feast of the Passover from the Exodus was instituted by the church as the Night of Observations following the Lord’s Supper which commenced from 30 CE as the expectation of the Resurrection at the end of the three days and three nights in accordance with the Sign of Jonah. These aspects are explained in the papers dealing with The Lord’s Supper (No. 103) and (No. 103A), The Passover (No. 098), Significance of the Footwashing (No. 099), Significance of the Bread and Wine (No. 100), Timing of the Crucifixion and the Resurrection (No 159) and The Wave Sheaf Offering (No. 106B) and then The Forty Days Following Christ’s Resurrection (No. 159A)).
The Hadithic commentators did not understand the early text and its application to the Church and the last Ten Days of the wait until receipt of the Holy Spirit at Pentecost on the morning of the Fiftieth Day in the Third Month Sivan, at the end of the Omer Count.
Pickthall identifies it as the Month of Pilgrimage but makes no further comment. At the time of the Prophet it was part of the Omer Count and Ramadan ended that count at Pentecost. All that has been lost in Hadithic Islam after the death of the Four Rightly Guided Caliphs and the murder of Ali and Hussein. (See also The Islamic and Hebrew Calendar Reconciled (No. 053).)
The commentaries regarding verse 7 are usually based on the reading of iram as ‘irad and meaning “columns” or pillars. Picktall notes Ibn Kaldun’s diatribe against that rendering. The word meant “tent poles” in the days of the Prophet according to Ibn Kaldun but Pickthall relies on discoveries in his days in the Yemen and stays with the traditional rendering.
The proper understanding is derived from the context in which they are given and they are used by the A’ad who were condemned by God through the prophet Hud. Verse 8 says the like of which were not used in the land. That means they were specific and idolatrous poles and these are found in the Sun and mystery cults as the Asherah of the Goddess Ashtoreth or Easter consort of Baal and which were condemned by God.
Verse 9 continues on the link to the Thamud with the cleaving of the rocks in the valleys for which they were also destroyed under the warning by Salih. The sins were of idolatry and the creation of the Asherah and the idols of the groves as the symbols of the mother goddess.
90 The City Commentary on the Koran: Surah 90 (No. Q090)
The text refers to the City of God (No, 180) and when the elect are given the way of ascent to the city in the Holy Spirit.
It is a Very Early Meccan Surah that concerns the objectives of the faith.
91 The Sun Commentary on the Koran: Surah 91 (No. Q091)
Ash-Shams takes its name from verse 1. The translation could be taken to be incorrect in Pickthall as the Sun is feminine and represents the Goddess and the moon Al-Qamar is masculine. It represents the system of Baal and Easter in the Sun and Mystery cults. The Sun is male and the Moon is female in the Baal system in the Levant.
The terms are also applied Scripturally to the Messiah as the Sun of Righteousness.
It is also a Very Early Meccan Surah in the primary witness to the Meccans and Arabs generally.
92 The Night Commentary on the Koran: Surah 92 (No. Q092)
Al-Leyl is a Very Early Meccan Surah as part of the initial witness of the faith at Mecca. It takes its name from verse one as a commencement.
From the darkness follows the day resplendent and then the revelation of God who created them. The text is in three structures of seven as 21 verses. The first concerns the Revelation of God. The second concerns the disbelievers who hoard their wealth and do no goodness. The third concerns the Flaming Fire as the end of only the most wretched of mankind. Those who seek to do the will of God will be content.
95 The Fig Commentary on the Koran: Surah 95 (No. Q095)
An-Tin “The Fig” takes its name from the first of the two items in verse 1. It is a Very Early Meccan Surah in the primary revelation to the Meccans and Arabs generally and is a revelation that deals with man and his duties to God under the Laws of God and the surety of His Judgment with the Mysteries of God and the Plan of Salvation. The result was that they dismissed the warning and invented Sharia Law from the pagan system in Mecca in direct contempt of the directives of the One True God. The texts states it was the laws delivered at Sinai and hence the laws delivered to Moses.
97 The Night of Decree Commentary on the Koran: Surah 97 (No. Q097)
Al-Qadr takes its name from a word in verse 1. It refers to the night which was held to be one of the last nights of Ramadan which was the end of the Omer Count to Pentecost at the Feast of Weeks. That was the time when the Prophet received his call and the first verses of the Koran (S96:1-5) were revealed at Mt Hira. Thus S97 was revealed as immediately following S96.
The text is also tied to the giving of the Law to Moses at Sinai as revealed in the S95 “The Fig”.
The cutting of the Calendar loose from the Intercalations ensures that Islam has no idea when the true Calendar was in application.
The text refers to the sequence of the Receipt of the Holy Spirit at Pentecost and the decrees given at Sinai in the laws of God and in prophecy.
Read Exodus 20 on the giving of the Law on Pentecost at Sinai. The church was energised by the giving of the Holy Spirit on the day of Pentecost in 30 CE. The Muslim commentators believe as it is stated in 2.185 that the revelation to the Arabian Prophet was given on one of the nights during the last 10 days of the fasting month which equates to the last few days of the Omer Count to Pentecost. See also the text on the Forty Days Following Christ’s Resurrection (No. 159B). The “Ten Days” refers to the ten days after the last forty days and Christ’s ascent to the throne of God. Those ten days are the days to Pentecost and the empowerment of the Church of God at Jerusalem in 30 CE and the receipt of the Holy Spirit in power.
Time spent doing intense activity, fasting and praying is spiritually of immense value as compared to other normal days in our lives. We know that there is great rejoicing by the angels of God even when one sinner repents so there would be great activity among the loyal angels in every progression in the Plan of God. The night the revelation was given to the Prophet was one special event of activity and rejoicing.
Note also there are five verses which is the number of grace at Pentecost through the gift of God.
The texts in the sequence were all Very Early Meccan Surahs as was this text.
99 The Earthquake Commentary on the Koran: Surah 99 (No. Q099)
The final earthquake will be its greatest and following that the earth and mankind will be shown their activities in the areas in which they caused harm and their sins and deeds recounted to them.
Az- Zilzal takes its name from the quake referred to in verse 1. It is a Very Early Meccan Surah.
100 Those That Run Commentary on the Koran: Surah 100 (No. Q100)
Al-A’adiyat takes its name from a word in the first verse which Pickthall has rendered as “Coursers.” It has the meaning of those running in competitive pursuit. The meaning of the first five verses is not clear to the Muslim translators. The words “snorting” and “sparks of fire” indicate a mounted pursuit. They are “scouring” in a raid at dawn. Cleaving together as one in the centre. They are violent in their love of wealth and are ingrates to the Lord God.
They are all told that in the resurrection their Lord will know all concerning them.
101 The Striking Hour Commentary on the Koran: Surah 101 (No. Q101)
Al-Qari’ah is a Very Early Meccan Surah and takes its name from the references to the calamity in verses 1, 2 and 3. The text again refers to the Judgment between good and bad at the end days and the judgment and the end punishment of the Lake of Fire.
102 Emulous Desire Commentary on the Koran: Surah 102 (No. Q102)
At-Takathur. Pickthall titles this “Rivalry in Worldly Increase” which are the words of the first verse.
It is a Very Early Meccan Surah warning against preoccupation with worldly goods and increase.
A Very Early Meccan Surah that shows that salvation is only available to those called and exhorted to good works and who exhort one another to truth and endurance.
105 The Elephant Commentary on the Koran: Surah 105 (No. Q105)
Al-Fil “The Elephant” takes its name from a word in the first verse. It is a Very Early Meccan Surah. The text refers to the advance of the Abyssinians of the Himyarite kingdom in Yemen under Abrahah in ca 570 CE (at the year of the birth of the Prophet). Tradition says that at the last stages of the march the elephants refused to continue, perhaps from the insects. The idolaters claim that flying creatures pelted the Abyssinians with stones. Another tradition says that they retired after an outbreak of smallpox, or other disease, occurred among the Abyssinians. That is probably the reality. Dr. Krenkow considers they were swarms of insects carrying infections. This was held to be the salvation of the Ka’bah which the Christian Hymyarite Abyssinians intended to destroy. This view shows the failure of the Meccans to fully understand the danger of the Ka’bah as an idolatrous object in its own right.
106 The Tribe of Qureysh Commentary on the Koran: Surah 106 (No. Q106)
Ash-Shita “Winter” is also a name for the text (cf. v. 2) for dealing with the Qureysh.
The tribe of Qureysh had protection provided to them from their enemies in their journeys to Syria in the summer and to Yemen in winter, to carry on their trade. Their trading activities brought the daily necessities of life and other merchandise to the inhabitants of Mecca. So they were well fed and they had safety from fear. Here they are being reminded to be thankful for their benefits and their safety.
All of these texts are basic introductory texts for the conditioning of the Meccans for the understanding of the faith in its early form. The structure of the faith was built up from these texts and even in their simple form they engendered persecution with the First Hijrah to Abyssinia by the church under Jaffar, cousin of the Prophet, in 613 CE. Note that the next section has the later numbered Surahs that were designed to complete the primary mission to the Pagan Meccans and make them all aware of the faith of the Scriptures.
Early Meccan Surahs
SS 019, and perhaps 020
The prayer Surah 001 was introduced sometime after the First Series but no one is sure as to the exact time. In the same way the Koran ends with the Surahs 113 and 114 which are prayer Surahs for protection.
SS 34, 35, 51, 52, 53, 54, 55, 56, 70, 71, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 93, 94, 104, 107, 111, 112, 113, 114.
613 CE The First Hijrah to Abyssinia
019 Maryam Commentary on the Koran: Surah 19 (No. Q019)
Surah 19 “Maryam” is named by some (e.g. Pickthall) as Mary, being the putative name of the mother of the Messiah. However, the mother of the Messiah was named Mariam and her sister, the wife of Clophas, was named Mariah in the Greek text and the virgin is also named Maryam in the Koran.
Mary is the Anglo Saxon or British corruption of the Latin application of “Maria.” The Surah “Maryam” takes its name from verses 16ff.
The Surah was of Early Meccan origin. Most date it to the Fifth year of the Prophet’s mission in what was known as the First Hijrah when the persecuted poor of the church at Mecca were forced to flee to Abyssinia and take refuge with their Biblical Unitarian counterparts in the Church of God in Abyssinia (cf. the paper General Distribution of the Sabbath-keeping Churches (No. 122); cf. also Pickthall intr). There they would not be persecuted for the worship of the One True God Eloah.
This year was 613 CE, the Ninth year before the Flight to Al-Madinah from Mecca in 622 CE, which is the Second Hijrah, but the one most understood by the term. The Prophet’s mission, from this dating, began in 608 CE when he was called by the Spirit and educated in the Scriptures.
Pickthall draws attention to the fact that they were not Trinitarians. The Meccans cleverly used their position as Biblical Unitarians to claim they were not true Christians as Trinitarians. The idolatrous Meccans, in order to persecute them, sent ambassadors to the Negus for their extradition.
The Negus, against the wishes of the Meccan envoys, sent for the spokesmen of the refugees and questioned them in the court in front of the bishops of the churches in Abyssinia. The cousin of the Prophet, Ja’far ibn Abi Talib, was the spokesman for the church seeking refuge. What he said is known and recounted by Pickthall from the writings of Ibn Ishaq, which are restated in the Introduction to Surah 19.
The Early Meccan Surahs were for the purpose of explaining the structure of the throne and the place of God as the Most High or the Biblical Elyon and the Creator. The texts explain the place of Christ as the replacement Morning Star to remove and replace Satan at the end of his rule (cf. SS 86 and 87). So also were the Surahs 70-72 given to explain the progress of the creation from the witness under Noah to the sequence of the passage of the Jinn to the 72 as the church. Unless one has been baptised for repentance and has the Holy Spirit and a firm grasp on Scripture one has no chance of understanding the Koran.
020 (perhaps) Ta-Ha Commentary on the Koran: Surah 20 (No. Q020)
As we have said, Surah 20 Ta Ha was written in the year 613, the Fifth year of the Prophet’s mission which commenced in 608 CE. The message was given soon after the First Hijrah or Flight from Mecca to Abyssinia under the Prophet’s cousin Ja’far.
The poor were seeking shelter under the protection of the Sabbatarian Church in Abyssinia and the Meccans were trying to have them extradited to Mecca for suppression.
This Surah served to convert Omar ibn ul-Khattab who was a scribe. His conversion is related by Pickthall in his introduction to the Surah. He afterwards became Caliph.
Omar set out one day, sword in hand, with the intention of killing the Prophet – “This Sabaean who has split the unity of the Qureysh, calls their ideals foolish and their religion shameful, and blasphemes their gods.”
A friend met him and dissuaded him from killing the Prophet. He reminded Omar that if he killed him he would have to deal with the vengeance of a powerful clan. He is recorded as saying “Thinkest thou that the Banu abd Munaf would let thee walk on the earth if you had slain him” (cf. also Pickthall’s comments on Ta Ha regarding tribal pride surviving religious differences).
He then asked Omar if it were not better to return to the folk of his own house and keep them straight. Omar then asked which of the people of his own house. He was told: “Thy brother in law and cousin Said ibn Zeyd and thy sister Fatimah daughter of Al Khattab, for, by Allah, they have become Muslims and followers of [Muhammad] in his religion, so look thou to them.”
Note that Omar used the term Sabaean in his quote but the term is ignored by Muslim scholars and by Pickthall in his translation. The Sabaeans were from the area of Sheba and the Queen of Sheba was converted by Solomon. Modern Scholars have done their best to discredit the story; however the kingdom is held by many to date from ca 1200 BCE. After the conquest of the Yemen by the Negus of Abyssinia following the massacre of the Christians there by the Jewish king they ruled the Sabeans and thus the theology of the Prophet was tied to them.
At the time that Omar was using the term, he was not in favour of the religious beliefs of the Prophet which form the Koran. They are directly tied to Biblical Unitarianism and using Old and New Testament theology. He thus could only have been using the term in its sense of Biblical Unitarianism, as the pleas by the Meccans in the mission to the Negus of Abyssinia made it very clear that they had nothing to do with Trinitarianism, and the statements by Ja’far cousin of the Prophet show they followed Biblical Law and the worship of the One True God and followed the Messianic faith (cf. Surah 19 above).
The Islamic writers also stated that the Sabaean practices also infiltrated the Sharia as we see below. The marriage practices were derived from Scripture in the main. The pilgrimages were idolatrous and derived from mysticism.
The Muslim writer Muhammad Shukri al-Alusi compares their religious practices to Islam in his Bulugh al-'Arab fi Ahwal al-'Arab: (cf. Wikipedia article on the Sabaeans) 
The Arabs during the pre-Islamic period used to practice certain things that were included in the Islamic Sharia. They, for example, did not marry both a mother and her daughter. They considered marrying two sisters simultaneously to be a most heinous crime. They also censured anyone who married his stepmother, and called him dhaizan. They made the major [hajj] and the minor [umra] pilgrimage to the Ka'bah, performed the circumambulation around the Ka'ba [tawaf], ran seven times between Mounts Safa and Marwa [sa'y], threw rocks and washed themselves after intercourse. They also gargled, sniffed water up into their noses, clipped their fingernails, plucked their hair from their armpits, shaved their pubic hair and performed the rite of circumcision. Likewise, they cut off the right hand of a thief.
— Muhammad Shukri al-Alusi, Bulugh al-'Arab fi Ahwal al-'Arab, Vol. 2, p. 122
Sharia was thus derived from the ritual structure of the idolatrous Meccans pre-Islam, and was used to corrupt the Laws of God which were the basis of the Faith as delivered to Moses at Sinai (cf. the text of Surah 095 “The Fig”).
Surah 34 Sheba or “Saba” takes its name from verses 15ff, a region in the Yaman or Yemen.
Saba had a rich kingdom based on agriculture and irrigation and was considered the Sheba of the Bible. The irrigation system existed from before ca. 800 BCE to the collapse of its dam system ca. 570 CE. It reached its height ca 750s and the early system was associated with Solomon and the biblical Queen of Sheba. It was an example and a warning to the idolatrous Arabs as to what would happen to them. They are probably worse now than they were then.
The Sabeans were under Dominion of the Abyssinian Unitarian Himyarites and that is probably the origin of the term “Sabean” as applied to the Prophet by Omar in S 20 “Ta Ha” above.
35 The Angels Commentary on the Koran: Surah 35 (No. Q035)
Surah 35 Al Mala’ikah, The Angels, is also called Al Fatir The Creator from a word in verse 1. The text refers to the creation of the Angelic Host. One of the few transcription errors in the Koran occurs here in verse 1. The angels refer to those of two, three and four winged angels. The fact is that the creation of the Angelic Host was as the elohim, as two winged and four winged angels and the Morning Stars as Seraphim or six winged angels. The original text was most likely “having wings two and two x three and four”.
It is surprising that the error was not realised long ago. The idea of a three winged flying being is ridiculous. The distinction is Allah’s to multiply in creation what He will. This refers to the initial creation in Job 38:4-7 where all the sons of God were gathered together under their Morning Stars at the initial creation of the earth. The Seraphim are the six winged teaching heads of the Angelic Host. Also the Cherubim are six winged creatures that surround the Throne of God. Messiah was to become the Morning Star or the Al Tarikh as head of the entire Host from his sacrifice as we see in the Surah 86 “Al Tarikh” “The Morning Star” below.
51 The Winnowing Winds Commentary on the Koran: Surah 51 (No. Q051)
Adh- Dhariyat takes its name from the word in verse 1. The first four verses are usually taken to refer to winds or to Angels in their sifting of mankind. Their symbolic meanings also come out in verse 50 where the “warner” from Allah to the church was a revealing angel, which was assumed to be Gabriel in the mission to the church at Mecca. Verse 36 is the Arabic Muslimin meaning those who surrendered to Allah. Thus Lot was regarded as a Muslimin as was Abraham and then Moses and the prophets and the Churches of God were all Muslimin; meaning those who had surrendered to God.
52 The Mount Commentary on the Koran: Surah 52 (No. Q052)
At-Tur takes its name from the opening verse. It is an early Meccan Surah along with the others used to begin the instructions at Mecca and to explain the plan of Salvation of Scripture.
The early texts refer to the Scriptures used in the calling of the church at Mecca
53 The Star Commentary on the Koran: Surah 53 (No. Q053)
The star refers to the transition of power from Satan to Christ as Morning Star in accordance with prophecy in Numbers 24:17.
54 The Moon Commentary on the Koran: Surah 54 (No. Q054)
Al Qamr “The Moon” draws its name from verse 1 regarding “The hour drew nigh and the Moon was rent in twain.”
The text refers to the time when the companions of the Prophet were with him and when the time came for the Mission to the Arabs to begin the moon appeared to have been torn in two and was taken as a vision given for the mission, and the persecution of the church at Mecca began. Thus this Early Meccan Surah had to be well prior to 613 CE and the First Hijrah to Abyssinia. It may have been among the first of the Early Meccan Surahs. Its thrust was at the worship of the Pagans and of Qamar as we see with the previous texts (SS 51-53).
55 The Most Gracious Commentary on the Koran: Surah 55 (No. Q055)
The Surah Ar-Rahman “The Beneficent” is the title with which the Surah begins. It carries the concept of the Mercy and Graciousness of God.
From the question in verse 13: “Which is it, of the favours of our Lord, that ye deny,” ye and the verb to deny are in dual forms. The question is thus held to be addressed to mankind and the djinn. A dispute arose in Hadithic Islam that verses 46-76 refer not to the resurrections of paradise, representing the divisions of Eden, but to the later conquests of the Muslims, representing the four areas of Egypt, Syria, Mesopotamia and Persia, thus relapsing to the physical from the spiritual. The text examines this suggested double meaning.
This is an Early Meccan Surah and like the others is intended to open the eyes of those being called to educate them to the Scriptures.
56 The Event Commentary on the Koran: Surah 56 (No. Q056)
Al-Waqi’ab “The Event” takes its name from the event referred to in verse 1. It is an Early Meccan Surah introducing the Faith to the idolaters at Mecca and those of the Converted being called from among them. Its purpose was to explain the Day of the Lord and the Last Days (No. 192) and the texts of the Resurrections of the Dead (No. 143) and The First Resurrection (No. 143A) and the Second Resurrection and the Great White Throne Judgment (No. 143B).
Verse 40 is said to have been revealed at al Madinah as a later revelation that the resurrection would have a later element called in the Millennial System and translated at the Second Resurrection.
70 The Way of Ascent Commentary on the Koran: Surah 70 (No. Q070)
The number allocated to this Surah is not accidental. The Seventy relates also to the Seventy-two who were originally the Elohim of the Heavenly Host allocated the nations of the Earth in Deuteronomy 32 and Yahovah elohim, who became the Christ, was allocated Israel by Eloah as his domain, through which the entire human host would be called and placed in the elect in the City of God.
So also the Seventy were allocated to the Tribes of Israel as the Sanhedrin and then Christ ordained the Seventy as the Council of the Elders, and we see that in Luke 10:1 and 17. These were called in the original texts the Hebdomekonta [Duo] or the Seventy [two]. These were given the power to baptise and ordain to create the means of Salvation and the ascent into the Resurrections by means of the Holy Spirit.
The ascents of Moses were also indicative of the preparation of mankind for the Law of God in order to meet the Messiah at his First and Second Advent (cf. the paper the Ascents of Moses (No. 070)). See also the Introduction to Surah 72.
The church under Christ became the only means by which man could ascend to God in the Holy Spirit. The Prophet was merely of one of the leaders of the Churches of God, all of which were the Muhammad that was able to rule the Churches of God in the Ahmad or Holy Spirit.
This Surah takes its name from the subject matter which is the prophecies of the prophet Noah and the destruction of the world.
It is an Early Meccan Surah to induct the early church at Mecca to the Scriptures of the Bible. It was also to show the early witness against the Jinn and the antediluvian world.
75 The Resurrection Commentary on the Koran: Surah 75 (No. Q075)
Al-Qiyamah takes its name from the reference to the Resurrection in verse 1. It is an Early Meccan Surah placed here to follow the initial warning to the Arabs in the preceding Surah (S74).
The texts here from verses 1-4 refer to the texts in Ezekiel and also to Job and Isaiah regarding the physical aspect which is to occur to mankind on the resurrections, both the First and Second Resurrection, to which all men are allocated for their judgment and reward or correction.
The worshippers of the Sun and Mystery cults at Mecca worshipping Hubal or “The Lord” held that when they died they went to heaven, as did the worshippers of Baal who met on Sundays, kept Christmas and Easter and penetrated Christianity in Rome from the worship of the god Attis (see the paper Origins of Christmas and Easter (No. 235)).
Anyone who says that when they die they go to heaven is not a follower of the faith of Christ and the Apostles and Prophets but are all worshippers of the Sun Cults and Baal or Hubal. These same infidels control Mecca and Rome and pseudo-Islam and Christianity to this day.
76 Man or Time Commentary on the Koran: Surah 76 (No. Q076)
“Al-Insan” or Ad-Dar in either case takes its name from verse 1. It is an Early Meccan Surah concerned with the doctrine of Predestination (No. 296) of the elect in the plan of Salvation and ties in with the other Early Meccan Surahs bringing attention of the calling to the ears of the Meccan idolaters and to those who were to be called out and baptised from among them.
77 The Emissaries Commentary on the Koran: Surah 77 (No. Q077)
The text shows that God sends forth His messengers Al-Mursalat as emissaries with specific purpose for the guidance of mankind. He uses both natural and spiritual means. This is a reference to the book of Hebrews (F058) and the purpose of the Angelic Host as ministering spirits to mankind.
It is an Early Meccan Surah to begin the explanation of the Ministry to the Arabs.
78 The Tidings Commentary on the Koran: Surah 78 (No. Q078)
An-Naha’ takes its name from the awful tidings referred to in verse 2.
It is an Early Meccan Surah as part of the initial proclamations after the commencement of the Mission of the Council of the Church, which is the Muhammad, under the Prophet.
79 Those Who Drag Forth Commentary on the Koran: Surah 78 (No. Q079)
An Nazi’at takes its name from a word in verse 1 which refers to those who drag forth with the intent of facing the Resurrections with the possibility of destruction. Verses 2 and 3 are referred to by some as referring to Angels in their heavenly roles and (as noted by Pickthall) as “those who console the spirits of the righteous tenderly” and those who come floating down from heaven with their Lord’s command.” Pickthall’s rendering is the more obvious. However the meaning of the angelic support of the elect is the intention.
It is an early Meccan Surah to accord with the themes of the warning of the Arabs and the spectre of the Resurrection and Judgment.
80 He Frowned Commentary on the Koran: Surah 80 (No. Q080)
‘Abasa is a rebuke of the Prophet for respect of persons when he turned from a blind man who asked him a question when he was speaking to one of the leaders of his tribe, the Qureysh, when he was seeking to explain the faith to the leader. He turned from the obviously interested blind man and frowned. In this Surah he was rebuked for respect of persons and was told that a man’s importance was not to be judged by his appearance or worldly station. God is not a respecter of persons (Acts 10:34).
Again an Early Meccan Surah concerned with the calling of God’s elect in the faith.
81 The Overthrowing Commentary on the Koran: Surah 81 (No. Q081)
Al-Takwir takes its name from verse 1. It refers to the overthrow of the Sun system under the angelic order of the Fallen Host. Satan’s time is short and his world order of the working week of 6000 years is coming to a close. From the Bible texts Adam and Eve were created in 4004 BCE. The Garden of Eden was closed and the world placed under Satan’s rule thirty years later, when Adam was fully responsible, in 3974 BCE, for the First Jubilee. The 120th jubilee ends in 2027. Messiah will be sent early to cut this rule short or there will be no flesh saved alive (cf. Outline Timetable of the Age (No. 272)).
The Sabbath rest of the Messiah lasts 1000 years after the First Resurrection for the Millennium.
The texts refer to the Satanic system of the Sun and mystery cults and their slaughter of children and infants generally at Mecca and in Syria under the Sun cults and the Baal and Easter systems in the Levant and in Babylon and the Middle East generally.
This is a warning to the Arabs and the Middle East and North Africa generally. It will be reinforced again in these last days and the last of the Wars of Amalek foretold by Moses to occur in the last days and which are underway now in the Middle East (Exodus 17:14-16). The Lord said to Moses “Write an account of this victory and read it to Joshua. I want the Amalekites to be forgotten forever.” (15) Moses built an altar and named it “The Lord gives me victory” (16) Then Moses explained, “This is because I depended on the Lord, but in future generations, The Lord will have to fight the Amalekites again.”
The Arabs brought the wars of the end on themselves from 1948 through to 1967 and on now to the end of the wars and the coming of the Messiah to cut the time short and force the Vials of the Wrath of God on people who must repent to live into the Millennium (cf. Wars of the Last Days and the Vials of the Wrath of God (No. 141B)).
The Middle East was destroyed by the idolatrous Arabs in spite of being given the Koran and the Laws of God. They were told to obey the Food Laws (S 3:93) and corrupted them with so-called Halal. They ate camels inherited from the sacrifices at Mecca at the Ka’aba along with child slaughter and they ate every foul and unclean thing except pork.
Under the Romans, North Africa was the bread basket of the Mediterranean and with trees from the Nile to the Atlantic and Asia was still rich and productive and treed. It has been turned into an arid wilderness and has to be subdued and re-forested and stabilised again. That will not happen under the current rule. The Gulf of Oman has been turned into the greatest dead zone in the oceans of the world due to the continual harvest of the sea animals, oysters and shellfish that maintain its oceans and clean its waters. All of this was done in disobedience to the laws of God. These infidels both pseudo-Islam and pseudo-Christian have killed the area as they are destroying the whole world.
The Surah has 29 verses which mark the general number of Judgment (cf. the paper Symbolism of Numbers (No. 007)).
82 The Cleaving Commentary on the Koran: Surah 82 (No. Q082)
Al-Infitar refers to the cleaving of the primary heaven (singular). The planets being dispersed is linked with the text of verse 4 referring to the sepulchres being overturned. The places of pagan worship from Mecca to Rome and their star gazers will be overturned and dispersed. All false religious systems will be destroyed from the Ka’aba to the Vatican.
Note again the text has 19 verses which is the number of immediate judgement. The text shows that each is judged by their own conduct and their careless worship or disregard.
Again, an Early Meccan Surah grouped with the initial missionary texts.
83 Those Who Deal in Fraud Commentary on the Koran: Surah 83 (No. Q083)
At Tatfif “Defrauding” is named from the first verse. It deals with the Eighth Commandment and those who break it.
84 The Splitting Asunder Commentary on the Koran: Surah 84 (No. Q084)
Al-Inshiqaq takes its name from the heaven being split asunder in verse 1. This is the arrival of the Messiah and the heavenly council responsible for monitoring the Saints referred to as the guardian angels of Surah 82. They are the council of the Throne of God responsible for the monitoring of the prayers of the saints. They are Twenty-four and the Twenty-fifth is the Messiah as the High Priest we see in Revelation chapters 4 and 5. These are the heads of the twenty-four divisions of the priesthood to be established at Jerusalem.
The earth has cast out all in the judgment in the First and then the Second Resurrection at the end of the Millennium referred to in Revelation chapter 20.
Again it is an Early Meccan Surah emphasising the Judgment and the Advent of Messiah for that purpose.
85 The Mansions of the Stars Commentary on the Koran: Surah 85 (No. Q085)
Al-Buruj takes its name from the text in verse 1. Pickthall translates it mansions of the Stars and that is the sense that is retained here. The word has the meaning of mansions or towers and as Pickthall states it is applied to the Signs of the Zodiac. We will examine that aspect later.
Verses 4 to 7 are generally taken to refer to the massacre of the Christians of Najaran in Al-Yaman by the Jewish King Dhu Nawas. This was to prove of great historical importance as it caused the intervention of the Negus of the Abyssinians into the Yemen and resulted in their supremacy there. As was pointed out in the intro to S019 The Abyssinian system was a Sabbatarian Unitarian system generally and the Negus granted sanctuary to the church at Mecca under Jaffar cousin of the Prophet in 613.
The supremacy of the Himyarite kingdom from the Yemen saw Arabic developed by the Sabbatarian Christians in 470 CE and that supremacy lasted until the War of the Elephant (see Surah 105) which was in the year of the birth of the Prophet i.e. 570 CE.
The words “owners of the ditch of the fuel fed fire” refer to the condition of all persecutors of the faith in the hereafter who do not repent and are destroyed in the lake of fire at the end of the Second Resurrection. Professor Horowitz seems to be of this view and Pickthall mentions that in his introduction also but does not seem to understand the function of the Lake of Fire of in Revelation chapter 20.
The text no doubt refers to the necessity of the First Hijrah in 613 for which this text was also undoubtedly issued supporting the text in Surah 019.
(Refer also to Islamic Culture, April 1929, Hyderabad, Deccan)
86 The Morning Star or Al Tarikh or the Night-Comer Commentary on the Koran: Surah 86 (No. Q086)
This text was explained more fully in the paper Christ in the Koran (No. 163).
The title can be rendered as Al Tariq or Al Tarikh or Al Tarik. The name has multiple derivatives or meanings in the Aramaic and Christ used those references to refer to himself in parables in the gospels and in Revelation to John.
Jesus Christ as Messiah
The Messiah or anointed one of the Old Testament was fulfilled in the advent of Yahoshua or Jesus by birth from Mariam (or Mary) of Nazareth. The genealogy of Christ (see the paper Genealogy of the Messiah (No. 119)) in the New Testament at Luke is understood by rabbinical Judaism as that of Heli, Mariam’s (Mary’s) father. The entire family and the structure from Moses is developed in the Family of Imran (No. Q003).
The term Christ means anointed one in Greek. This word has the same meaning as Messiah, as an anointed one, in Hebrew. Thus, The Christ and The Messiah have the same meaning. The Arabic form in the Koran has the same meaning of anointed one or God’s Messiah. The Arabian Prophet (incorrectly termed Muhammad), refers to Jesus Christ as the Messiah at various sections of the Koran and noticeably in his condemnation of the then new heresy of the Trinity at Surah 4 Women 171 where he also called him the Word; and at Surah 4:172. The Surah 86, Al Tariq (The Morning Star - as translated by Pickthall) was given to explain the significance of the death of Christ, the new Morning Star, in that all men were created anew or reborn by his death, signified by the emanation of blood and water from the spear wound between the loins and rib.
Other original ancient meanings of Al Tariq are significantly He who comes in the night (cf. Dawood’s Translation) and He who knocks at the door. The significance of Christ’s statements to the Sardis Church and era and the churches generally at Revelation 3:3 and 16:15 and to the Laodicean Church at Revelation 3:20 are then more obvious. He is saying to the Laodicean Church and era that he is coming as Messiah. He is saying that he is Al Tariq, the Morning Star or the King Messiah. He is also saying that the churches, particularly the Sardis and Laodicean, will not expect him when he comes. Those church eras are thus extant at his return. The significance of this Surah Al Tariq is completely lost on modern day Islam.
Jesus, the Word, the High Priest after the order of Melchisedek, is the new Morning Star of the planet Earth. Unfortunately in English some of the deeper understanding of the name is lost and requires some light shed on the matter. It can be seen from Job 1:6; 2:1 and 38:4-7 that there were Morning Stars and sons of God present at the creation of the world and that those sons of God, which included Satan, had access to the throne of God on an ongoing basis. Christ alluded to who he was in the gospels, but the full significance of what he said was not understood. The name Morning Star in the original Hebrew and Aramaic meant that which comes in the night or one who knocks at the door. This is preserved in the Arabic Al Tariq and is understood by them. The Koran shows a clear and definite understanding of who the Morning Star was.
87 The Most High Commentary on the Koran: Surah 87 (No. Q087)
The text refers to the Elyon who is the Most High. He is the One True God Eloah (or Allah’) who became the Ha Elohim with the creation of the sons of God who are the elohim as a class. The text of this Surah follows on from the text of the Morning Star to show that He is the God of Messiah as the Morning Star as the coming ruler of the world so that it is put in subjection and then The Elyon comes to the earth to establish the universal rulership from the earth as we see in Revelation chapters 21 and 22.
93 The Forenoon Commentary on the Koran: Surah 93 (No. Q093)
It is an Early Meccan Surah reinforcing the Very Early Messages on which it builds. It follows the texts leading to the persecution and the First Hijrah of 613 CE and shows that God has not forsaken them. The latter portion will be better than the former and they will be content.
There are 11 verses so that the matter is not complete and is only at its intermediary point which is half that of the complete figure of 22.
Once again we were beggars and orphans and God protected us and enriches us and so He requires us to do the same to those who are orphans and in need. Therefore the bounty of the Lord is the discourse of the elect.
94 The Solace Commentary on the Koran: Surah 94 (No. Q094)
Al–Inshirah “Solace” takes its name from the subject of verse 1 and the subject of the Surah which is freedom from anxiety. It was most probably issued at the height of the persecution and the flight of the church in the First Hijrah in 613 to Abyssinia. It was issued together with Surah 093. It would have seemed ridiculous to the Meccans, as the Prophet and the church were derided and shunned and the poor and weak forced to flee.
Yet the Holy Spirit had given the church the inward assurance of things to come and the tranquility that comes from the sure knowledge of the will of God in a future not yet realised but seen as promised by God and thus assured.
The Prophet was sure of the recognition to come and so was the church or Muhammad that was the subject of persecution.
The eight verses culminate in striving to please the Lord and with that comes relief but even so we are to continue in toil in the faith.
104 The Slanderer Commentary on the Koran: Surah 104 (No. Q104)
Al-Humazah takes its name from the slanderers referred to in verse 1.
At the time of the Prophet the infidels at Mecca waylaid newcomers to Mecca and slandered the Prophet to negate the faith. The same is true of the faith to this day and even more so in the corrupted Churches of God.
It is an Early Meccan Surah
107 Small Kindnesses Commentary on the Koran: Surah 107 (No. Q107)
Al-Ma’un is an early Meccan Surah which takes its name from the last verse.
It refers to false worshippers who are unkind to the needy and to orphans and do not heed their prayers but merely desire to be seen at worship, much as they are today.
111 Palm Fibre Commentary on the Koran: Surah 111 (No. Q111)
Al-Masad takes its name from a word in the last verse. It is the only Surah in the entire Koran where an opponent of the Prophet is denounced by name and he is referred to as Abu Lahab or the “father of flames”.
Abdul-‘Uzzå, a relative of the Prophet and a first cousin of his grandfather Abdul Muttalib, was apparently known by the name of Abu Lahab i.e. the Father of Flames because of his ruddy complexion or his fierce temper. He and his wife harbored hostility towards the Prophet and were the thorns in his life. They are cursed because of their deeds and thoughts. His wife participated in his hostile moves against Islam.
He is reported to have died soon after hearing of the defeat of the Qureysh at the battle of Badr.
The wife here is stated to be a wood carrier or as bearer of fuel which would mean she added fuel to the tales between people to involve them in slander. She must have been involved in the spreading of false reports against the Prophet.
She is said to have being strangled by the very rope she used to bring the thorny bushes from the woods which were placed in the paths used by the Prophet. The necklace of jewellery she wore symbolically became a rope of twisted fibre that ended her life.
112 The Unity Commentary on the Koran: Surah 112 (No. Q112)
At-Taubid “The Unity” takes its name from its subject and is often regarded as the essence of the Koran of which it is really the final and basic fundamental surah of the faith. It is an Early Meccan Surah. Pickthall states that some authorities consider it was revealed in the Madinah period and consider it was in answer to a question by some Jewish authorities as to the Nature of God.
The theme is based on the Scripture in John that states clearly: “And this is eternal life that they know thee the Only True God and Jesus Christ whom thou hast sent” (John 17:3).
113 The Daybreak Commentary on the Koran: Surah 113 (No. Q113)
Al-Falaq is an Early Meccan Surah. It and Surah 114 are both prayers for Safety. In this case it is for protection from fears proceeding from the unknown. The two Surahs are known as Al-Mu’awwadhateyn the two cries for refuge and protection.
114 Mankind Commentary on the Koran: Surah 114 (No. Q114
An-Nas is the second of the two cries for protection and is also an Early Meccan Surah. It takes its name from the recurring word in the Arabic which forms or marks the rhythm in the Arabic. In this prayer protection is sought from the evil in man’s own heart but specifically from the evil slander of the sneaking whisperer both from the Jinn and in mankind.
The faith was developed further with the Second series developing the theme of the First series.
Middle Meccan Surahs
SS 30, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 50, 67, 69,
015, 017 (- vv 81 and 76-82), 018, 021, 025 (-v 68-70 (AH)), 026 (-224-227 (AH)), 027, 031 (mid or last Meccan period –vv27-28 (AH)), 032.
30 The Romans Commentary on the Koran: Surah 30 (No. Q030)
Surah 30 Ar-Rum “The Romans” takes its name from a word in the first verse. The history is repeated from the Introduction to the Surah as it is important to the historical sequence and understanding.
The Roman-Persian wars were, in essence, the longest running series of wars in human history. The conflicts began in essence after the fall of Babylon to the Medes and Persians and the Persian invasion of Greece as the Torso of Silver of Daniel Chapter 2. The Greeks under Alexander symbolised by the “He goat” ran at the “Ram” of Persia and took over from Persia as the Babylonian kings of the North. The Seleucid Empire was the successor to the Greek system and after its fall the Seleucid system ruled the east. The Romans ruled the west from Rome succeeding the Greeks as the legs of Iron in Daniel Chapter 2 and then developed the empire in the east from Byzantium ruled from Constantinople from the rule of Constantine.
The Parthians ruled from Persia and Arabia and came into conflict with Rome from 54 BCE and this section of the conflict was to last through the late Republic and until the fall of the Parthian Empire (and the move of a number of their tribes into NW Europe in the Second century); and through the rule of the Sasanian Persian Empire.
There were several vassal kingdoms in the form of buffer states as well as several allied nomadic nations who also played a role.
After the fall of the Parthians the border between the empires shifted from north of the Euphrates to the east to the Tigris River and north into Armenia and the Caucus.
The wars were ended by the Arab Muslim invasions, which led to the Fall of the Sasanian Empire and huge territorial losses for the Byzantine Eastern Roman Empire, shortly after the end of the last war between them.
The war lasted for seven centuries up until the rise of Islam and the border remained relatively stable between them but towns near the border and often provinces were sacked. The Paulicians in the area were persecuted. While the Unitarian churches there and in Arabia were persecuted, they could not be subdued. With the rise of Islam the face of the Middle East changed.
By the Sixth century the armies there had adopted each other’s tactics and were more or less evenly matched. This was the scene for Surah 30. It was delivered in the Middle Meccan period ca. 615-616 some seven years before the Hijrah in 622. In 613 the persecutions saw the poor of the church flee from Mecca to Abyssinia and seek refuge under the Negus and the Sabbatarian church in Abyssinia. We see the details from the Introduction to the Surah 19 “Maryam.”
The Persians had defeated the armies of the Eastern Roman Empire in all the territories near Arabia. In 613 CE, at the time of the first Hijrah, Jerusalem and Damascus fell and in 614 Egypt fell. At the time of this Surah a Persian Army had invaded Anatolia and was threatening Constantinople itself.
The pagan Arabs rejoiced in Persian victories over the Muslims as they, like the Romans, were believers in one God, even as a triune system, whereas the Persians were not. Thus the claims of the Supremacy of Allah were being refuted by the victories of the Persians. That view however was destroyed after the subsequent battles, from Badr onwards, and the fall of Mecca as we saw in Surahs 8 and 9 following.
The Roman-Persian wars proved catastrophic for both empires. Exhausted and vulnerable they were faced with the Caliphate which invaded both empires a few years after the last Roman-Persian war.
With the rise of Islam, the Caliphate then took over the Persian conquests and the former Roman possessions of the Levant and the Caucasus, Egypt and the rest of North Africa.
Surah 30 opens with two prophecies. The first being that the Romans would overcome and have victory over the Persians. The second was that within ten years the Muslims would have reason to rejoice also. In 624 the Muslims had their first victory at the Battle of Badr and then subsequently they were to overcome the Meccans, then build the Armies of Islam.
By 624 the Romans had defeated the Persians and entered Persian territory. This conflict was in fact to extend to the Last Days under the prophecies of Daniel to which the Prophet referred; although Islam does not understand these prophecies because they do not study, not being baptised with the Holy Spirit.
The connection to the Book of Daniel is clear. Even Pickthall understands that the prophecies were only the prelude to the universal Kingdom of God which was to be established by Messiah as we see from the “Stone uncut by human hands” that strikes the empire of the last days on the feet of the Ten Toes of “iron and miry clay” (cf. Daniel chapter 2:41-45). The text also shows a knowledge of the Roman aspects of the Feet of Iron and Miry clay of the Holy Roman Empire (590-1850 CE) and the impact of the last empire of the Ten Toes of Daniel chapter 11 also.
The text then deals with the Laws of God as laws of nature in the Physical sphere and subject to the Laws which proceed from His very Nature. They are subject to His Mercy but are equal and just and not subject to respect of persons. None can escape them by wisdom or cunning. His Law surrounds all, and the same standard of judgment applies to all. Those doing good earn His favour and those doing evil earn His wrath no matter what their creed or tribe. All judgment is according to the Laws of God in which there is no respect of persons.
Ya Sin is generally held to signify Yah Insan (O Man). This Surah is held by scholars to be a Surah held in special reverence and is recited in adversity, illness, fasting and on the approach of death.
This is a Middle Meccan Surah and is intended to warn the Meccans, whose fathers were held to not have been warned. The Meccans are stated here to have been made a stiff necked people and their warnings are irrelevant as they are stiff necked and will not believe.
The text refers to the open opponents of God and the Meccans who worship the god Hubal or Baal and the Goddess. They keep neither the Sabbath under the Covenant (4:154), nor the message of the Koran and they will be punished soon.
37 Those Who Set The Ranks Commentary on the Koran: Surah 37 (No. Q037)
As Saffat takes its name from the text of verse 1 being Those Who Set the Ranks in Battle Order. It is from the Middle group of Meccan Surahs and refers back to the Scriptures as the Word.
The traditions attributed to the coming of the Prophet were that the soothsayers and astrologers throughout the East were baffled by the appearance of a comet and many meteors contrary to their understanding of science and made them afraid to sit on the high peaks observing the stars as was their general custom. They told enquirers that their familiars were at a loss to explain matters to them and all were afraid.
It is this theme that is given in explanation of verses 7-9 and of the similar text in S72 (LXXII): 8-10 and also S 67 (LXVII):5. S72 refers to the Jinn or “elemental spirits” and also the “clever” foreigners such as those who served Solomon. It is thus also called “The Congregation” for the three variations of meaning in the Koran. These are the congregation of the elect.
38 Sad (Saad) Commentary on the Koran: Surah 38 (No. Q038)
Sad. This surah takes its name from the first letter which stands alone as the First verse. Tradition holds that the first ten verses were revealed when the leaders of the Qureysh tried to persuade Abu Talib to withdraw his protection of the Prophet. Others suggest it was when Abu Talib died. The former is considered the most probable. It is an early Surah of the Middle Meccan group.
The text in the first eleven verses contains reference to the fallen Host and their multiple demons and idols and draws attention to the inability of the Meccans and others to understand that there is only One True God.
39 The Troops Commentary on the Koran: Surah 39 (No. Q039)
Az-Zumar “The Troops” has its name derived from a peculiar word meaning troops or companies occurring in verses 71 and 73. Pickthall holds that it belongs manifestly to the Middle Group of Meccan Surahs, although Noldeke places it in his last group, and some authorities hold that verses 53 and 54 were revealed at Al-Madinah.
The text from verses 71 to 73 refers to the sequence of the Resurrections again where the elect are sent in companies or troops to the Garden of Paradise of the First Resurrection and the others are sent in troops to wait in the grave of Sheol or the pit to await the Second Resurrection. This basic and recurrent theme of the Koran is reinforced Surah after Surah so that there can be no doubt among the Arabs and those associated with them that the dead face judgment according to the Laws of God and the Faith and Testimony of the Scriptures under Messiah and the elect. Anyone claiming to be of the Faith and who says that when they die they go to heaven is a Baal worshipping infidel.
The text deals with the supremacy of the One True God in the creation and the fate of those within it.
40 The Believers Commentary on the Koran: Surah 40 (No. Q040)
Al Mumin, “The Believer” takes its name from verses 28-45 describing the attempts of a believer in the house of Pharaoh to dissuade his people from opposing Moses and Aaron. It is more appropriately termed The Believers.
This text is the first of seven Surahs beginning with the letters Ha Mim and all of which are referred to as the Ha Mim.
It is from the Middle Group of Meccan Surahs although some authorities claim verses 56 and 57 were revealed at Al Medinah.
The text concerns mankind from Noah through the messengers sent to mankind and the disbelievers. It goes on to the punishment of the Second Death making reference to the two lives granted mankind and the two deaths allotted to the disbelievers at the end of the Judgment (verses 10-22). Then from verse 23 we see the disbelievers who refuse to repent in the faith. God sent Moses to Egypt and to Haman the Amalekite and to Korah the Israelite regarding their rebellion and disbelief.
The end of the disbelievers is stated from verses 50-85. In verse 51 we see that the messengers are aided by God to assist those who believe in the life of the world and when the Witnesses arise (cf. Revelation 11:3ff) and this reference is to the Witnesses. From verse 53 we see that Moses was given the guidance and Eloah caused the Children of Israel to be given the Scriptures. They maintain this responsibility to this day and it is not placed with Judah nor their converts but with the Ten Tribes and the Churches of God.
41 Fusilat Commentary on the Koran: Surah 41 (No. Q041)
The Surah is the second of the series of seven Surahs known as Ha Mim from the opening letters.
The term Fusilat or “They are expounded” comes from the text in 41:3 as the second verse. The text refers to the exposition of the Scriptures as a lecture in Arabic for people who have knowledge and thus assumes prior knowledge of the faith.
Like Surah 40 “The Believers” above it is a warning to the idolaters at Mecca and a call to the study of the Scriptures and to repentance and obedience so that the people may be granted their place in the First Resurrection and warned of the dangers of the Second Death in the Second Resurrection.
The Arabs are warned here of the thunderbolts as we saw from the previous Surahs on Surah 11 “Hud”, Surah 13 “The Thunder” and Surah 15 “Al Hijr” above that destroyed the A’ad and Thamud and which will ultimately destroy Amalek and the subsequent Arabs due to the unbelief, idolatry and disobedience.
The theme of the seven “Ha Mim” is summarised in the Seventh of the sequence Surah 46 in which we see the calling of the faithful and a reference is made to the Children of Israel, with a reference to the Scriptures given to Moses and the Children of Israel and a summation of the works of the prophets (and reference to Hud is allegedly made) and of the Scriptures given to the later prophets and revealed to the Gentiles for which the word djinn (or Jinn) is sometimes used as clever or biblically knowledgeable non-Arabs.
42 Consultation Commentary on the Koran: Surah 42 (No. Q042)
This text is the third of the Ha Mim series. “Counsel” or “Consultation” takes its name from a word in verse 38. It belongs to the Middle Group of Meccan Surahs. As stated, it is directed at the Qureysh as the centre of the Arabs at Mecca and is a specific warning to them and the Arabs generally.
The warning has so far not been heeded except in the very short term.
43 The Gold Adornments Commentary on the Koran: Surah 43 (No. Q043)
Surah 43 (XLIII) Az-Zukruf or “The Gold Ornaments” or adornments (also called “Ornaments of Gold” from the word meaning “Golden Ornaments” in verse 35. These refer to the disbelievers that seek the riches of this world such as the “doors of silver” and the “ornaments of gold” to no avail.
It is the Fourth of the Ha Mim Surahs written in the Middle Group of Meccan Surahs. It refers to the Scriptures and is here summarised to be made plain to the Arabs as a Qur’an. This word is translated as “lecture” as it makes clear that the Scriptures are rendered as a Qur’an to the Arabs in Arabic so they might understand. However, only the called will understand as the texts show again and again. The Hadithic Imams pretend that the Scriptures were lost and the terms refer only to the Koran which is false.
The text attacks the false teachings of the idolatrous Arabs and their failure to follow the Scriptures. The Prophet reinforces the roles of Moses and Jesus, the Messiah, who gave the laws and commandments of God (v. 63). He also reiterates in verse 81 that the Benificent One had no son (meaning by procreation, in that the Messiah was one of the creation by divine fiat, as we see in the many Surahs dealing with the subject).
44 The Smoke Commentary on the Koran: Surah 44 (No. Q044)
The Fifth of the Ha Mim series, Al Dukban or “The Smoke” takes its name from a word in verse 10 that reportedly came from the conditions of dust and haze at Mecca during the drought that occurred just before the conquest of Mecca by the forces of the Prophet and the church.
Unless this text was to be a prophecy of the destruction of Mecca many years later and the pseduo-conversion of its people then it could not have been written at Mecca many years prior as a Ha Mim text of the Middle Group of Meccan Surahs. It is in reality a prophecy of the Last Days under the pseudo-Muslims and applies to the penalty of the people of Egypt under Pharaoh when they rejected Moses (vv. 17ff.). The text then refers to the Children of Israel in their deliverance at verse 30 and their selection as the chosen of God (v. 32). The text then refers also to the Arabs as the people of Tubb’a as successors to the Amalekites in the last days and the fate of the idolatrous Arabs (see S 15 Al Hijr above).
45 The Kneeling Commentary on the Koran: Surah 45 (No. Q045)
The Surah 45 is Al-Jathiyah named from verse 28 where the nations are all brought before God. Pickthall translates it as “the Crouching” but it refers to the nations when they are brought before God in Judgment and is thus more appropriately termed “the Kneeling”.
It is the Sixth of the Seven Ha Mim series and is specifically a warning to the Arabs both in Mecca and Arabia then and in the Last Days for the Judgment in the Two Resurrections of the Dead.
The text shows clearly that the Children of Israel were given the Scriptures, the Command and the Prophethood and with Christ it was vested in the Church of God as the Children of Israel, and the nations would be judged according to the Commands given to them (vv. 16-17).
46 The Wind-curved Sandhills Commentary on the Koran: Surah 46 (No. Q046)
Here we see the last of the Ha Mim series as the Warning to the Arabs and the World generally.
Al Akhaf is what is technically a Barquand. It is readily seen in the sandy deserts of the world. It is understood to have especially characterised the area of the A’ad at Al Hijr in Arabia (see S15 Al Hijr). The text derives its name from verse 21. The warning is specific and follows the texts that were directed at the Arabs from the A’ad to the Amalekites generally and their successors.
It is from the Middle Group of Meccan Surahs but verses 10, 15-18 and 35 were added at Al-Medinah and Pickthall states that in his commentary.
Summary of the Ha Mim texts:
As we see above Surah 40 is a warning to the idolaters at Mecca and among the Arabs and is a call to the study of the Scriptures and to repentance and obedience so that their people may be granted their place in the First Resurrection and are warned of the dangers of the Second Death in the Second Resurrection.
Surah 41 Fusilat deals with the exposition of the Scriptures in Arabic to people who are assumed to have prior knowledge of the Scriptures. It thus establishes that knowledge of the Scriptures is essential to an understanding of the Koran and of the Faith. The Surah takes up the warnings from Surah 11 “Hud,” Surah 13 “The Thunder” and Surah 15 “Al Hijr.” These texts portray the sequence of the destruction of the Arabs and Amalekites over the ages into the Last Days for their idolatry and the rejection of the Scriptures and the Command of God.
Surah 42 “The Consultation” or Counsel is directed at the Qureysh and the Arabs generally based from Mecca. It is a specific warning to the Arabs generally for their idolatry and rejection of the Laws of God. The entire Ha Mim are directed to this purpose of the conversion of the Arabs and their salvation which to date has not been effected.
Surah 43 “The Gold Adornments” also termed “The Ornaments of Gold” derived from a word in verse 35 is the Fourth of the Ha Mim. The text refers to the Scriptures and the fact that the Koran is a summary in Arabic to make plain the meaning of the Scriptures. Indeed that is why the Arabic was reduced to a written language ca 470 CE by the Christians under the Himyarites. It is not a substitute for them. The Hadithic Imams pretend that the Scriptures were lost and that the terms refer only to the Koran which is false. The text attacks the false teachings of the idolatrous Arabs and their failure to follow the Scriptures and is in fact prophecy. The Prophet reinforces the role of Moses, and that the Messiah, the Christ gives the Laws and the Commandments of God (v. 63). He also reiterates in verse 81 that the Benificent One had no son (meaning by procreation), in that Messiah was born by divine fiat, as we see in previous Surahs, as were the other sons of God (Job 1:6; 2:1 and 38:4-7).
Surah 44 “The Smoke” refers to the conditions of the Last Days but the Hadithic scholars attempt to limit it to the conditions before the conquest of Mecca following the drought there before the armies of the Prophet and the Church conquered Mecca and took in the thousands of unconverted and later unbaptised infidels as Muslims.
It is a prophecy of the Last Days for those under the pseudo-Muslims (and pseudo-Christians) and applies the penalty of the people of Egypt under Pharaoh when they rejected Moses (vv. 17ff). Then the text refers to the Children of Israel in their deliverance (v. 30) and their selection as the chosen of God (v. 32). The Arabs are then referred to as the People of Tubb’a as successors to the Amalekites and the fate of the idolatrous Arabs (see also Surah 15 Al Hijr at Q015).
Surah 45 Al Jathiyah “The Kneeling” also termed “the Crouching” is named from verse 28 where the nations are all brought before God in judgment and thus more appropriately termed “the Kneeling.” This is the Sixth of the Seven Ha Mim and is specifically a warning to the Arabs both in Mecca and Arabia then and in the Last Days for the Judgment in the two Resurrections of the Dead.
The text shows clearly that the Children of Israel were given the Scriptures, the Command and the Prophethood; and with Christ it was vested in the Churches of God as the Children of Israel and the nations would be judged according to the commands given to them (vv. 16-17).
The Ha Mim are clear prophecy of the Faith and the 7th, “The Barquands” or the “Wind Blown Sandhills” is a final reinforcement of the warning to the Arabs of the Scriptures and the Commands of God and the fate of them and the nations in the Last Days. It is direct rebuke of the Binitarians/Ditheists and Trinitarians of their placement of any of the Host with Allah or Eloah and their fate in the Judgment (vv. 4-6).
The Prophet denies he is any new thing among the prophets of God and that he is another mere warner as were the prophets before him (v. 9).
The Koran states that it is a confirming Scripture of the Scriptures before it from Moses onwards (v. 12) and cannot therefore be read independent of the Scriptures, and cannot therefore contradict them.
It also says that those who refuse to believe the Scriptures say that this is an ancient lie (vv. 11, 30), which is exactly what these false teachers did to the Koran with the Hadith and they will be judged and punished in the Second Resurrection.
The text places the Fifth Commandment as the basis of the acceptance of the elect and also even as we saw with Samuel at such a young age (vv. 15-16).
We see that the Arabs and the nations will all be punished for not following the Laws of God and for praying to others aside from the One True God (vv. 19-28). The Arabs from the A’ad on down are identified, and also it is from the A’ad that we derive the name of the Wind-curved Sandhills and warning of the early Prophet to the A’ad, whom they disregarded.
All who died and were not baptised and converted of the Saints will be in the Second Resurrection as will those who pray to other than the One True God Eloah or Allah. Thus, those who pray to Christ, let alone the dead, such as Mariam and the saints, will also be punished.
The text summarises the requirements for acceptance in the First Resurrection following on from the warnings of the previous Ha Mim.
There is only One Lord; One Faith; and One Baptism and those who teach against the Faith and the Scriptures will die and go to the Second Resurrection.
The text takes its name from the Arabic letter that stands alone at the head of the first verse.
It is asserted to belong to the Middle Group of Meccan Surahs. It reinforces the Resurrection of the Dead and the failure of the Meccans to understand that they were not and are not going to heaven. That was their belief as Baal worshippers along with the Sunday worshipping pseudo-Christians who were also Baal worshippers within the structure of the Triune god. The later idolaters under Islam, prevented from moving the Sabbath to Sunday by the Trinitarian occupation of Sunday from the Sun and Mystery cults, were faced with declaring the preparation period of the Friday as the Jumaah in order to avoid the Fourth Commandment and thereby negate the Laws of God.
67 The Dominion Commentary on the Koran: Surah 67 (No. Q067)
The Surah Al-Mulk takes its name from the word for Dominion or Sovereignty in the first verse. The number of verses is 30 which delineates the inner council of the Sovereignty of God in Revelation 4 and 5 which is the 24 Elders or Elohim under the Messiah as High Priest (as explained in Surah 2 above) with the four cherubim and God as seated on the throne in the centre. So this is the inner council of the thirty.
This sequence of the Thirty and the Seventy continues through Surahs 67 through to 70 and 72 and they are important texts.
69 The Reality Commentary on the Koran: Surah 69 (No. Q069)
At-Haqqah takes its name from the word in the first three verses which poses the question as to the reality but it could also be termed “The Inevitable” in that the Judgment is applied to all.
It belongs to the Middle Group of Meccan Surahs.
The text begins with a rebuke of the A’ad and Thamud who disbelieved in the Judgment to come. Thamud was destroyed by lightning and A’ad was destroyed by a fierce roaring wind after they had disregarded the prophets, Salih and Hud, sent to them as we saw in Surah 15.
So also Egypt was punished after rejecting Moses and those before were also punished from Noah onwards as a memorial.
Verses 13 to 17 refer to the Judgment. The reference in verse 17 to the eight angels around or upholding the throne refers to the covering cherubs but is in the advanced phase of the City of God where the combined Host are present and the four cherubim of the Host are combined with the leaders of the Temple of God of the Human Host upholding the Throne of God (cf. Revelation chapters 21-22 and also The City of God (No. 180)).
The texts from verse 18 to 31 deal with those placed under Judgement and placed on the right and left hand of God for reward and correction. Verses 32ff. deal with the fettering of those under correction and those exposed to the Second Death of Revelation chapter 20. The reference to poets and diviners is a derogatory message to the idolatrous Lords of Mecca concerning their rites of divination, which they practice to this day. The false sayings of the Imams and the Hadith will be punished and soon.
015, 017 (- vv 81 and 76-82)
(Reference links are to the various Wikipedia articles.)
Al Hijr takes its name from what appears to be a place name derived from verses 80-84. These people were, from the text of the Surah, cave dwellers who carved dwellings out of the hills. They sinned and ignored the prophets (e.g. Hud and Salih) cf. Surahs above) sent to them and appear to have been destroyed (except for one tribe).
Al Hijr is the locale of the tribe of Thamud who succeeded the A’ad as rulers in Arabia. The Surah Al Qamar describes how they of Thamud were destroyed by a bolt of lightning which later academics have rationalised as a volcanic eruption. Modern authorities agree that there is only one tribe of the Thamud left and that is the tribe of the Banu Thaqif south of Mecca.
These, as we saw, were derived from the sons of Shem and not Abraham and they were Arabs, and so we must deduce that the Arabs are derived from the descendants of Shem and are much more widespread than just being the sons of Keturah and the sons of Ishmael.
In their history we see that the ruling tribes descended from the sons of Shem according to Ibn Kaldun (cf. Wikipedia for ease of access).
“Historian and scholar, Ibn
also mentions the Thamud several times in his universal history al-Kitābu l-ʻibar (Arabic: الـكـتـاب الـعـبـر) (the Book of the Evidence) written in the late 14th century, but only in passing, seldom giving much information.
This can be illustrated by what happened among the nations. When the royal authority of ʿĀd was wiped out, their brethren, the Thamud, took over. They were succeeded, in turn, by their brethren, the Amalekites. The Amalekites were succeeded by their brethren, the Himyar. The Himyar were succeeded by their brethren, the Tubba's, who belonged to the Himyar. They, likewise, were succeeded, by the Adhwa'.130 Then, the Mudar came to power.
— Muqaddimah ("Introduction"), Chapter II 
have long been in Arab possession, but for thousands of years, the rule of these areas has belonged to different (Arab) nations in succession. They also founded cities and towns (there) and promoted the development of sedentary culture and luxury to the highest degree. Among such nations were the ‘Ad and the Thamud, the Amalekites and the Himyar after them, the Tubba‘s, and the other South Arabian rulers (Adhwa) . There was a long period of royal authority and sedentary culture. The coloring of (sedentary culture) established itself firmly. The crafts became abundant and firmly rooted. They were not wiped out simultaneously with (each ruling) dynasty, as we have stated. They have remained and have always renewed themselves down to this time, and they have become the specialty of that area. Such (special Yemenite) crafts are embroidered fabrics, striped cloth, and finely woven garments and silks.”
— Muqaddimah Chapter V 
From this text we must deduce that the Amalekites are an Arab tribe which carries their line and sovereignty. The final battle faced by authority is of Amalek. The last war of Israel will be with the Amalekites according to prophecy. The Koran is written to bring them to repentance and save them, but it is unlikely they will repent and the final wars will occur as foretold. The aim is to save some of them.
The Ḥimyarite Kingdom, which was a Yemeni Kingdom, was the dominant polity in Arabia until 525 CE. Its economy was based on agriculture, and foreign trade centered on the export of frankincense and myrrh. It took over from the Amalekites ca 110 BCE and then was in turn replaced from 525 CE by the Tubba, brethren of the Himyar involving the area of Aksum in Ethiopia involving the Negus there and was Christian. They were the ruling polity up until the rise of Islam under the Arabian Prophet and the Rightly Guided Caliphs from ca 622 CE onwards.
In examining this period we see the effect of the Jewish conversions in Himyar in the Arabian Peninsula and the Jewish-Pagan wars with the Christians both Unitarian and seemingly Binitarian/Trinitarian. Many of the Jews were converted from Arab tribes in part or in whole. After the Jews had been expelled from Judea by the Romans from 70 CE to 135 and onwards they moved into the neighbouring countries and many conversions occurred. The last major conversion to Judaism was in the north in the Black Sea and Steppes area of the Khazars in 730 CE. These people became the bulk of the Ashkenazi Jews.
The end of the Amalekites coincided with the capture and conversion of the Edomites by John Hyrcanus of the Maccabees. He was a Hasmonean (Maccabeean) leader and a Jewish High Priest of the 2nd century BCE (born 164 BCE, reigned from 134 BCE until his death in 104 BCE). He opposed the rise of the Parthians and their occupation of Hyrcania which is a conjectural origin of his name.
Amalekite power in the West from Petra was broken with Edomite subjection and when they ceased to control the Arabian and Edomite system in the West and at Petra. Their demise over the Arabian south-west led to the weakening of the Amalekite power and trade.
Their influence with the Phoenicians continued and led to the military influence of Herod with the Romans through the battle of Actium (2nd September 31 BCE) which enabled the Idumean Kingdom to be established from Judea with Herod as king with the rise of the Roman power into Syria and the Levant with the Parthians in control of the East, including Arabia and Persia and Iraq.
The Battle of Actium was a naval battle off a promontory in the north of Acarnania, on the western coast of Greece, where Octavian (known as the emperor Augustus after 27 BCE by his decisive victory over Mark Antony) became the undisputed master of the Roman world. Herod was empowered by supporting Octavian against Mark Anthony and the Egyptians under Cleopatra.
The weakening of the Amalekite power from the rise of the Parthians and the Maccabees in Judea, though opposed initially, enabled the rise of the Himyar in the Yemen. They became the heirs of the Amalekites.
Early Rule of Himyar (115 BCE-300 CE)
The "Homerite Kingdom" as it was termed by the Mediterranean powers is described in the southern tip of the Arabian peninsula in the 1st century Periplus of the Erythraean Sea (cf. Wikipedia links). During this period, the Kingdom of Ḥimyar conquered the kingdoms of Saba' and Qataban and took Raydan/Zafar for its capital instead of Ma'rib; therefore, they have been called Dhu Raydan (Ar: ذو ريدان). In the early 2nd century CE Saba' and Qataban split from the Kingdom of Ḥimyar; yet in a few decades Qataban was conquered by Hadhramaut (conquered in its turn by Ḥimyar in the 4th century), whereas Saba' was finally conquered by Ḥimyar in the late 3rd century.
The Nabataeans ruled from Petra to Damascus and East into Arabia after the demise of the Idumean kingdom and the destruction of Jerusalem. The Nabatæan kingdom ended under Trajan with the nearer portions of it brought into the Roman province of Arabia. In 106 CE, so Schurer records, Arabia belonged to Petra; in other words, Nabataean Arabia was made a Roman province by Cornelius Palma, governor of Syria on the orders of Trajan (Schurer., p. 585) (see also the history in Descendants of Abraham Part III: Ishmael (No. 212C)).
The defeat of the Parthians by the Romans after they were weakened by a conflict with the Persians caused major dislocations in the area and a vast section in the north moved into Europe and the Himyar rule was free to develop in Arabia.
The horde going into Europe included the Angles, Saxons and Jutes as well as the Norse groups and the Lombards, Heruli and the Vandals and Goths. These tribes were of two groups. They were two thirds Hg. R1b and some Hg G. and one third Hg I Semitic tribes. The Anglo-Saxon calendar was based on the New Year from the March Equinox equivalent to the Israelite Calendar with the New Year on 25 March as a standard date. The calendar was called the Almanac which is Arabic for “the Counting.” There is a copy extant in the Cambridge Library. All months are based on the New Moon Conjunctions and are 59 day bi- months.
The Wikipedia article states “The Himyarite kings appear to have abandoned polytheism and converted to Judaism around the year 380, several decades after the conversion of the Ethiopian Kingdom of Aksum to Christianity (340), though no changes occurred in its script, calendar, or language (unlike Aksum). This date marks the end of an era in which numerous inscriptions record the names and deeds of kings, and dedicate buildings to local (e.g. Wagal and Simyada) and major (e.g. Almaqah) gods. From the 380s, temples were abandoned and dedications to the old gods ceased, replaced by references to Rahmanan, ‘the Lord of Heaven’ or ‘Lord of Heaven and Earth’. The political context for this conversion may have been Arabia's interest in maintaining neutrality and good trade relations with the competing empires of Byzantium, which first adopted Christianity under Constantine the Great and the Sasanian Empire, which alternated between Zurvanism and Manichaeism.
One of the first Jewish kings, Tub'a Abu Kariba As'ad (r. 390-420), is believed to have converted following a military expedition into northern Arabia in an effort to eliminate Byzantine influence. The Byzantine emperors had long eyed the Arabian Peninsula and sought to control the lucrative spice trade and route to India. The Byzantines hoped to establish a protectorate by converting the inhabitants to Christianity. Some progress had been made in northern Arabia but with little success in Ḥimyar.”
Abu-Kariba's forces reached Yathrib and, meeting no resistance, they left the king's son behind as governor over the city. The forces of Yathrib killed Abu-Kariba’s son. He turned back on the city. After cutting down the palm trees from which the inhabitants derived their main income, he laid siege to the city. The Jews of Yathrib are recorded to have fought side by side with their pagan neighbors.
“During the siege Abu-Kariba fell severely ill. Two Jewish scholars in Yathrib, Ka'ab and Asad by name, called on the king in his camp and used their knowledge of medicine to restore him to health.” (cf. Wikipedia art.) They healed the king and pleaded with him to lift the siege and make peace. He was persuaded and he called off his attack. He also embraced Judaism along with his entire army.
The Jewish scholars accompanied the Ḥimyarite king back to his capital, where he demanded that all his people convert to Judaism. Initially reluctant, many Himyarites embraced the truth of the Jewish faith, and supported Judaism. Some historians argue that Judaism, by its philosophical, simplistic and austere nature, was attractive to the nature of the Semitic people.
Abu-Kariba met his death under unclear circumstances. Perhaps his own soldiers killed him. He left three sons, Ḥasan, 'Amru, and Zorah, all of whom were minors at the time. After Abu-Kariba's death, a pagan named Dhū-Shanatir seized the throne.
“The first Aksumite invasion took place sometime in the 5th century and was triggered by the murder of some Byzantine merchants. Two Christian sources, including the Zuqnin Chronicle once attributed to Dionysius I Telmaharoyo, which was written over three centuries later, [indicate] the Himyarite king motivated the killings by stating, "This is because in the countries of the Romans the Christians wickedly harass the Jews who live in their countries and kill many of them. Therefore I am putting these men to death." In retaliation the Aksumites invaded the land and thereafter established a bishopric and built Christian churches in Zafar.
The Jewish monarchy in Ḥimyar ended with the reign of Yṳsuf, known as Dhū Nuwās, who in 523 attacked the Christian population of Najrān.  By the year 500, on the eve of the regency of Marthad'īlān Yanūf (c. 500-515) the kingdom of Himyar exercised control over much of the Arabian peninsula. It was during his reign that the Himyarite kingdom began to become a tributary state of Aksum, the process concluding by the time of the reign of Ma'dīkarib Yafur (519-522), a Christian appointed by the Aksumites. A coup d'état ensued, with Dhu Nuwas, who had attempted to overthrow the dynasty several years earlier, assuming authority after killing the Aksumite garrison in Zafār. He then proceeded to engage the Ethiopian guards, and their Christian allies in the Tihāma coastal lowlands facing Abyssinia. After taking the port of Mukhawān, where he burnt down the local church, and advanced south as far as the fortress of Maddabān overlooking the Bab-el-Mandeb, where he expected Kaleb Ella Aṣbeḥa to land his fleet. The campaign eventually killed between 11,500 and 14,000, and took a similar number of prisoners. Mukhawān became his base, while he dispatched one of his generals, a Jewish prince by the name of Sharaḥ'īl Yaqbul dhu Yaz'an against Najrān, a predominantly Christian oasis, with a good number of Jews, who had supported with troops his earlier rebellion, but refused to recognize his authority after the massacre of the Aksumite garrison. The general blocked the caravan route connecting Najrān with Eastern Arabia”.
(cf. Wikipedia article Himyar)
The Amalekites were removed by the Himyar but they did not disappear and up until 110 BCE they had been the ruling influence in Arabia.
The Book of Esther records that they were stopped in their attempted destruction of the Jews under Haman during the reign of the Persians, during the Jewish captivity (cf. Commentary on Esther (No. F017)).
The Amalekites: One or more peoples
Scripture portrays the Amalekites as descendants of Amalek, a grandson of Esau, through Eliphaz of Teman (and Timna his Horite concubine the sister of Lotan), who derive their origins from Edom (Genesis 36:11–12, 15–16). Genesis 14:7 shows that the use of "Amalekites" refers to a people in the area of Kadesh that was in place in the days of Abraham. That area was not occupied by the sons of Esau, i.e. the Edomites, until the captivity of Judah. Rashi holds that this reference refers to the later occupation and other scholars agree with this position that it is a later editorial insertion (i.e. Freedman). The likelihood, however, of the sons of Amalek numbering or rivalling Israel under Joash and being named for one of the grandsons of Esau is difficult. However, Eliphaz was with Job son of Issachar in the Arabian peninsula and they may have merged with the Arabian elements before the time of Moses when he went to Midian. Job has been attributed to Moses in the time of his sojourn in Midian.
The Wikipedia article on Amalek and the Amalekites refers to later Arabic scholars. It states that “During the Islamic Golden Age, certain Arabic writings claimed that the Amalekites existed long before Abraham. Some Muslim historians claimed that the Amalekites who fought Joshua were descendants of the inhabitants of North Africa. Al-Masudi said that the Amalekites originated in the region of Mecca well before the days of Abraham. Ebn Arabshah purported that Amalek was a descendant of Ham, son of Noah”.
It is, however, possible that the name Amalek may have been given to two different nations from two different ancestors. “The Arabians mention Imlik, Amalik, or Ameleka among the aborigines of Arabia, the remains of which were mingled with the descendants of Joktan and Adnan and became Mostarabs or Mocarabes, that is, Arabians mixed with foreigners”. (Ibid)
The probable explanation is that there were two or more groups in the Arabian Peninsula and Sinai named Amalek and they became mingled over time. Their rule over the area succeeded the tribe of Thamud from A’ad the grandson of Shem in Arabia and that they actually came from that area South of Mecca adjacent to the Ishmaelite Qureysh at Mecca. The accounts of the Arabs mix them with Joktan Hebrews which moved into the area of Persia and as far as the Indus. The text in Genesis 14 links them as Allies of the Elamites and the Nations that were in the invasion of Sodom and the Jordan area and opposed and defeated by Abraham after the capture of Lot. It was for the reason that Abraham had killed the grandsons of Shem that he may have tithed to him as Melchisedek, priest of God.
Wikipedia holds that: “By the 19th Century, there was strong support by Western theologians for the idea that the nation of Amalek could have flourished before the time of Abraham. Matthew George Easton advocated that the Amalekites were not descendants of Amalek, by taking the literal approach to Genesis 14:7. However, the modern biblical scholar David Freedman uses textual analysis to glean that the use of Amalekite in Genesis 14:7 is actually an anachronism, a chronological inconsistency of (in this case) a group of people in a misplaced time. Also in the early 19th century, Richard Watson enumerated several speculative reasons for having a "more ancient Amalek" than Abraham.
In the exegesis of Numbers 24:20 concerning Balaam's utterance: "Amalek was the first one of the nations, but his end afterward will be even his perishing", Richard Watson attempts to associate this passage to the "first one of the nations" that developed post-Flood. According to Samuel Cox, the Amalekites were the "first" in their hostility toward the Israelites.”
The article also states that many nomadic groups from the Arabian desert, apparently including Amalekites, have collectively been termed "Arab(s)".
We all understand that while considerable knowledge about nomadic Arabs has been recovered through archeological research, no specific artifacts or sites have been linked to Amalek with any certainty. However, it is possible that some of the fortified settlements in the Negev highlands and even Tel Masos (near Beer-sheba) have Amalek connections. Easton claims that the Babylonian inscription Sute refers to the Amalekites, as well as the Egyptian term Sittiu. Easton also claims that the Amarna tablets refer to the Amalekites under the general name Khabbatti, or "plunderers".
It appears without doubt that the Amalekites referred to in Scripture were associated with the Elamites. They also were associated with the early sons of Shem. Eliphaz the Temanite features also in the book of Job. He was the father of Amalek of Edom.
The Amalekites occupied and ruled Arabia after the destruction of Thamud and that the area occupied by the descendants of Thamud were adjacent to Ishmaelite Qureysh of Mecca and that this Surah takes the name of that area as its title and holds a direct place in prophecy in relation to the last days in Scripture. The rejection of Scripture by Arabs probably stems from the prophecies of the Bible that deal with the events of the last days that show Middle East conflicts and the demise of the Arabian Peninsula, and the Syrians, Lebanese, Gazans, Iraqis and many Persians due to their own wilful idolatrous disobedience following the Sharia and the structure of the Baal system.
The Children of Israel or Night Journey Commentary on the Koran: Surah 17 (No. Q017)
Surah 17 “Bani Israel” begins and ends with references to the Israelites as “Children of Israel.” In verse 1 the Prophet relates his vision where he was carried by night on a steed from Mecca/Madinah to the location of the Temple at Jerusalem: Hence the alternate title of “Night Journey.”
At this time the Temple Mount had become a rubbish tip under the Trinitarian Christians who did not understand the faith at all. It would take the moblisation of Islam under Omar to retake it and to clean it up. This text was to make the reclamation possible and show it was necessary.
Here we refer back to the laws of Moses and the Scriptures. It seems that this recurrent theme is because the Arabs simply will not accept Scripture, and it is so to this very day. The lineage of the Faith from Noah through Shem to Abraham and thence to Moses and the Israelites to the prophets and Messiah and the Churches of God is a constant theme, as we will see later in the texts on The Ranks and Those Who Set The Ranks.
Like Trinitarian Christianity, Islam does not study even the Koran, and they have no idea of the Scriptures. They in fact blasphemously teach that God has allowed the Scriptures to be lost and destroyed. Most of Islam is being taught, by Paganised Baal worshippers, that when they die they go to heaven and those that die in battle then are gifted seventy-two virgins. Yet the Koran clearly tells those deluded people again and again that they are to work for the resurrections of the dead to the Gardens of Paradise (see above Surahs and below). Many are called but few are chosen. Even two of the last divisions of the Churches of God are excluded from the First Resurrection due to their Binitarian/Ditheism and the keeping of the Babylonian intercalations and the Hillel Calendar, as was done at Mecca under the worship of Hu-Bal according to the calendar under the control of the Bani Kinana of the Qureysh (see the paper Role of the Fourth Commandment in the Historical Sabbath-keeping Churches of God (No. 170)).
Surahs 018, 021, 025 (-v 68-70 (AH))
This text was placed in sequence following Surah 17 for good reason. The Surah 17 mentions the journey of the Prophet to Jerusalem. It concerns the place of Jerusalem as the centre of worship of the Faith. The prophet Zechariah and the many texts of Scripture place Jerusalem as the centre of the Faith during the Millennium and afterwards as the centre of the rulership of the universe. This text of S18 shows the sequence of the Faith in history and its place until the return of the Messiah. These aspects are explained also in Revelation chapters 2 and 3.
“Al-Kahf” or “The Cave” was written after the idol worshipping taunters of Mecca were given a series of three questions by the Jewish doctors of Yathrib to test his prophethood. The third question regarding the Holy Spirit is answered at Surah 16:85ff. The first question regarding the Cave is a story of the youths who took refuge in the cave from persecution (verses 10-27) and were preserved as if asleep there for some time.
The text is identified by western writers (such as Gibbon) as being of the legend of the seven sleepers at Ephesus. This would identify the prophets as answering the story of the legend among the early church. However, later tradition of Hadithic writers asserted that it was associated with Arab tradition along with Dhu’l Qarneyn (The Two Horned One) verses 83-89 and possibly that of Moses and the Angel, verses 61-82. These texts were revealed to the Prophet to refute the questions the Jews at Yathrib (Madinah) posed through the idolaters to test the Prophet.
The later tradition is probably to divorce the Prophet from the earlier Christian and Jewish faith, which was a later Hadithic ploy. The Koran makes no such effort.
Pickthall recounts the questions of the Rabbis of the Jews at Yathrib as being:
The tormentors of the Prophet returned to Mecca and they put these questions to the Prophet. They had told the people there that it was to be a crucial test.
The Prophet improperly said that he would surely answer them on the morrow as though God would do his bidding on the questions. He should have ended with “if God wills.”
As a result of the omission God withheld the answers for some days. When the answer was given it included the rebuke in verse 24 (cf. Pickthall).
The Jews must have been satisfied by the answers as they made no further reference to the matter after the flight of the church to Yathrib (Al-Madinah) from Mecca. They taunted the Prophet daily about all sorts of other matters. Pickthall holds the view that the questions must all relate to Jewish lore rather than the Christian legend of the sleepers at Ephesus. The story of the two horned one actually does belong to Jewish lore (cf. also Pickthall). The text belongs to the Middle Group of Meccan Surahs.
The first reference actually concerns the Seven Churches of God and the Angels of the Seven Churches, the first of which was the Ephesian church under the apostle John and those who knew the Messiah in his lifetime (see the paper Fate of the Twelve Apostles (No. 122B) and also Death of the Prophets and Saints (No. 122C)). Hence the sleepers are called the Seven Sleepers of Ephesus. Their collective treatment and the 309 years allotted to them are specific identifications of the persecution of the churches until the appointment of Constantine as emperor at York in 309 CE and the edict of Toleration in 313.
The eras of the Seven Churches are named for the churches at Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. These eras are named for the churches based in Anatolia in what is now Turkey. They represent the ages of the Churches of God over 2000 years until the return of the Messiah
They are each given the lampstand in turn and the first three eras of Ephesus, Smyrna and Pergamos were concerned with the church from Asia and into Arabia and the Taurus Mountains and into Europe.
The first era was raised and trained by John at Ephesus and the Seventy ordained and spread by Christ across the world from Britain to India. This was known as the First love of the Faith.
Smyrna trained the bishops after the death of John under Polycarp. Rome was corrupted by the worshippers of Mithras and Attis as forms of the worship of Baal and the goddess Easter. The worship of Adonis corrupted the Greeks and Egypt was corrupted by the rituals of Osiris, Isis and Horus. It was from these Sun cults that Sunday worship and Christmas and Easter festivals arose (see also Origins of Christmas and Easter (No. 235)).
Pergamos became the warlike phase of the Faith when the churches in Arabia and the Paulicians to the west were forced to fight to survive against Byzantium and the idolatry at Mecca and the East generally.
These eras are explained in detail in the paper Role of the Fourth Commandment in the Historical Sabbath-keeping Churches of God (No. 170). The distribution is explained in the paper General Distribution of the Sabbath-keeping Churches (No. 122). The last four eras have elements alive at the return of the Messiah, when we will rule from Jerusalem.
Read also Revelation chapter 2:1-29 for The message to the church at Ephesus.
Pergamos started in the Middle East and led to the rise of what is now understood as Islam. (vv. 12-17)
The above text refers to the era in which the Prophet existed and wrote. These comments apply to that era and their sins and shortcomings. The next era, Thyatira, existed through the massive persecutions of the Middle Ages that led up to the Reformation. Elements exist now but they are to be given no further burden (vv. 18-29)
The Morning Star mentioned in the section on Thyatira is the rulership and education of the world under the Messiah. We have dealt with this more in the Surah At Tariq, the Morning Star and below in the final sections.
The final eras in Revelation chapter 3 refer to the Sardis, Laodicean and Philadelphian eras. Sardis and Laodicea are rejected by God and sent to the second Resurrection.
Revelation 3:1-22 "And to the angel of the church in Sardis write: `The words of him who has the seven spirits of God and the seven stars. "`I know your works; you have the name of being alive, and you are dead. 2Awake, and strengthen what remains and is on the point of death, for I have not found your works perfect in the sight of my God. 3Remember then what you received and heard; keep that, and repent. If you will not awake, I will come like a thief, and you will not know at what hour I will come upon you. 4Yet you have still a few names in Sardis, people who have not soiled their garments; and they shall walk with me in white, for they are worthy. 5He who conquers shall be clad thus in white garments, and I will not blot his name out of the book of life; I will confess his name before my Father and before his angels. 6He who has an ear, let him hear what the Spirit says to the churches.' 7"And to the angel of the church in Philadelphia write: `The words of the holy one, the true one, who has the key of David, who opens and no one shall shut, who shuts and no one opens. 8"`I know your works. Behold, I have set before you an open door, which no one is able to shut; I know that you have but little power, and yet you have kept my word and have not denied my name. 9Behold, I will make those of the synagogue of Satan who say that they are Jews and are not, but lie -- behold, I will make them come and bow down before your feet, and learn that I have loved you. 10Because you have kept my word of patient endurance, I will keep you from the hour of trial which is coming on the whole world, to try those who dwell upon the earth. 11I am coming soon; hold fast what you have, so that no one may seize your crown. 12He who conquers, I will make him a pillar in the temple of my God; never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem which comes down from my God out of heaven, and my own new name. 13He who has an ear, let him hear what the Spirit says to the churches. 14"And to the angel of the church in La-odice'a write: `The words of the Amen, the faithful and true witness, the beginning of God's creation. 15"`I know your works: you are neither cold nor hot. Would that you were cold or hot! 16So, because you are lukewarm, and neither cold nor hot, I will spew you out of my mouth. 17For you say, I am rich, I have prospered, and I need nothing; not knowing that you are wretched, pitiable, poor, blind, and naked. 18Therefore I counsel you to buy from me gold refined by fire, that you may be rich, and white garments to clothe you and to keep the shame of your nakedness from being seen, and salve to anoint your eyes, that you may see. 19Those whom I love, I reprove and chasten; so be zealous and repent. 20Behold, I stand at the door and knock; if any one hears my voice and opens the door, I will come in to him and eat with him, and he with me. 21He who conquers, I will grant him to sit with me on my throne, as I myself conquered and sat down with my Father on his throne. 22He who has an ear, let him hear what the Spirit says to the churches.'"
Sardis and Laodicea are the two eras of the Seven that are removed from the First Resurrection. Philadelphia is the last era before the Messiah that has the lampstand. In this era Judah and the elements of the church that refers to itself as Islam and the last four eras of the Churches of God will be called to repentance and prepared to serve under the Messiah. Those that do not will be killed by Messiah and the elect, with the prophets, and sent to the Second Resurrection.
No unrepentant person will survive and be allowed to enter the Millennium under Messiah.
S 21 The Prophets Commentary on the Koran: Surah 21 (No. Q021)
Surah 21 Al-Anbiya “The Prophets” is named from its subject matter which is the history of the former prophets. The speaker in verses 4 and 112 is the Holy Spirit giving voice to every prophet. There is no historical reference or tradition to enable the scholars to fix a date. It is considered to be of Meccan origin and Pickthall and others think that it lacks the characteristics of the latest and earliest Meccan Surahs. Thus they place it in the Middle Group of Meccan Surahs. It’s dealing with the prophets and their subjects incline to the earlier groups laying out the basis of the faith from Scripture. Its position in the Qur’an following 19 and 20 indicates it is an earlier Surah around the time of the flight to Abyssinia.
The subject of the coming judgment on mankind (and especially those of Mecca) supports such a view.
The Criterion Commentary on the Koran: Surah 25 (No. Q025)
Surah 25 Al-Furquan “The Criterion” takes its name from the subject in verse 1 The Criterion (of Right and Wrong). This is the preparation in the Holy Spirit of the elders of the Muhammad or Council of the Church in their preparation to become messengers to the faithful and to mankind under direction of the Holy Spirit. These are the ones who become the 144,000 and the Great Multitude of Revelation chapter 7 to be called out over the 2000 years as the 72 of the elect councils per year of the 144,000 (and with the Great Multitude) of the called and chosen of the Churches of God. These elements are explained in the paper The Harvests of God, the New Moon Sacrifices, and the 144,000 (No. 120).
Surah 026 (-224-227 (AH))
Surah 26 Ash-Shu’ara “The Poets” takes its title from verses 224ff. where the difference between poets and a prophet is pointed out. The Koran was delivered to the often illiterate Arabs as poetry and prose. The text carries on from the previous Surah dealing with the criterion of the elect as the true believers and the leaders of the faith in prophecy. The elect live by faith and never lie no matter what the reason. The poets are referred to as they are those who say things they often do not mean. The pagan Arabs believed the work of poetry and its inspiration to be the work of the jinn or demons.
The persecution of the prophets and the elect of the faith and the Churches of God is not a new thing and the persecuted of the church there are given this text to sustain and reassure them. The prophets have been persecuted and killed over the centuries as recorded in Scripture and that was the inspiration of the Prophet in Arabia under this persecution. Pickthall makes the comment here in his introduction that it is the persecutors that always suffer in the end and the Hadithic persecutors of pseudo-Islam will indeed be made to suffer in these days.
This text shows that the prophets of true Islam of the Scriptures always came with the same message and the Prophet here had the same message as did Abraham, Isaac and Jacob and Moses and Aaron to Elijah and John and Messiah and the apostles and the Muhammads or councils of the Churches of God. There is one God, one Faith, and one Baptism.
The text comes from the Middle group of Meccan Surahs with the exception of verses 224-227 which were edited at Al-Madinah. The texts were taken from the Scriptures for the inspiration of the church under persecution as the Prophet declared at the beginning.
Surahs 027, 030, 031 (mid or last Meccan period –vv27-28 (AH))
Surah 27 An-Naml “The Ant” gets its name from the ant in verse 18 that gives the warning in the Valley of the Ants to the other ants regarding the impending approach of Solomon’s army.
It was Solomon that instructed the sluggard to go to the ants to consider their ways. Here the ant takes the place of the Prophet metaphorically as the warner or prophet to the idolatrous sluggards in Mecca. The Surah comes from the Middle Group of the Meccan Surahs.
Some commentators sense that it was a warning to the Arabs and claimed that the ants was reference to an old Arab tribe perhaps at the time of Solomon, and the birds depict cavalry. They identify the Hudhud (the hoopoe) as a man’s name. Indeed it is the duplicate of the prophet Hud who was sent to warn the sequence of the tribes from the Aa’d (S11) to the Thamud and the Amalekites, Himyarites and the rest of the Arabs symbolised by the inhabitants of the area Al-Hijr (S15) symbolising Arab rulership under the control of the valley south of and adjacent to Mecca. This does not seem to be understood; although the jinn are explained as the foreign troops. Certainly the demons undermined the Arabs and destroyed the meaning of the Qur’an with the Hadith and the traditions.
Solomon was symbolic of the church over the last 40 jubilees and to the coming of Messiah. The ant represents the last warning of the Church of God before the Witnesses.
Again we are directed to the Scripture being for the Believers as were the previous Surahs 24, 25 and 26.
Surah 31 Luqman takes its name from verse 12ff. The Arabs try to divorce the text from the Bible and attribute it to a black slave who was wise, and they then associate the slave and the wisdom of the Surah with Aesop’s fables (according to Pickthall and other scholars) and associate the two. The reality is that the text of Luqman associates with the Book of Luke and the message of the Gospel according to the apostle.
The text encourages the elect under persecution and has nothing to do with Greek fables.
The Surah was given in the latter stages of the Meccan persecution. The texts regarding the Resurrection from the dead at verses 27-28 are attributed to the post-Hijrah at Al Madinah from late 622 CE. There seems to be little reason for the assertion given the context but let us examine the text. The Hadith purposes to dissociate the texts from the Scriptures.
032 The Prostration Commentary on the Koran: Surah 32 (No. Q032)
This Surah is a direct reference to the Revelations of the One True God in Scripture. It contains thirty Ayat or verses which is symbolic of prophecy. The Hadithic heretics, despite the clear texts, seek to confine the term for Scriptures to the Koran or Qur’an only and do not understand their heresy and the punishment that awaits them. This was given to them in the Middle group of Meccan Surahs and they continued to deny and persecute the faith.
The Middle Meccan Series then began to deal further with the history of the Meccans and Arabs and their idolatry, which infuriated the Meccans and they rose to new heights of persecution
The History of the church was also given here in Surah 18 The Cave and the 309 years of persecution and the end of that period with the appointment of Constantine as emperor at York in 309 CE and then the issue of the edict of Toleration in Milan.
This next section of Late Meccan Surahs emphasises the Dominion of God over His creation and the place of the Host in that creation.
End tape 2
Late Meccan Surahs
SS 64 (Last year, 621or 2 or 1 AH),
72 (re the Jinn and ties back to 70 and 71 etc.).
006, 010 (+3vv AH), 011(-v 114), 012, 013, 014, 016 (-v. 110 + 2AH), 022 (much belongs to the Late Meccan Period but vv. 11-13. 25-30, 39-41 and 58-60 were reportedly from Madinah).
023, 028 (vv 85 and 52-55 AH), 029).
Late Meccan Surahs
64 (Last year, 621or 2 or 1 AH)
Mutual Loss and Gain Commentary on the Koran: Surah 64 (No. Q064)
The Surah At-Taghabun takes its name from the Day of Judgment in verse 9 which is deemed to be a day of mutual disillusion or of loss to the sinners and gain to the believers who obey God.
It is considered as being from the First year of the Hijrah but is a late Meccan Surah as verses 14ff. are taken as being indicative of the pressure brought to bear by wives and families to prevent Muslims from leaving Mecca in the Hijrah of 622 CE.
Surah 72 (re the Jinn and ties back to 70 and 71 etc.)
Al-Jinn has a number of applications and can refer to the elemental Spirits of the Heavenly Host and then refer to the demons in rebellion to God and also to those under their influence in the nations. Thus the Arabs referred to them as “clever foreigners” in relation to those humans of the Nations. It is a later Meccan Surah attributed to the return of the Prophet from his failed mission to the Ta’if.
The reference to the nations under the Jinn are to those under the rulers appointed by Eloah in Deuteronomy 32, and where the nation of Israel was placed under the Christ as the future ruler of the world as we see in verse 8 and also the (Morning) Star that was to come out of Jacob in Numbers 24:17. This is referred to as the Surah Al-Tarikh (or Tariq) “The Morning Star” (Surah 86) below, dealing with the death of the Christ. The Masoretic Text (MT) of 32:8 was altered to read sons of Israel instead of sons of God as we know from the texts of the LXX and the DSS and which has been corrected by the RSV translation team.
The traditional view was that the nations were 72, based on the heavenly throne, and the human host was organised in that number. So also Moses, under instruction from the Yahovah of Israel we know to be the Christ, organised the elders of Israel into the Sanhedrin at Sinai, referred to as the Seventy but always organised as 72. In the same manner the church was ordained as the Seventy in Luke 10:1 and 17 (cf. Fate of the Twelve Apostles (No. 122B)) but always it was written as the Hebdomekonta (Duo) in the Koine Greek, which was Seventy (Two) as the leadership of the church from over the two thousand years of the Forty Jubilees in the wilderness. The apostles and prophets and elders of the faith became the 144,000 and the Great Multitude of the First Resurrection.
This Surah on the Jinn is placed in its order and is numbered as 72 in the Koran based on the significance of the number of nations and their placement under the Demons or Jinn of the god of this world, who is Satan (for the time being) (2Cor. 4:4). It is part of the seal of the elect and the church at Mecca.
Surahs 006, 010 (+3vv AH), 011(-v 114), 012, 013, 014, 016 (-v. 110 + 2AH), 022 (much belongs to the Late Meccan Period but vv. 11-13. 25-30, 39-41 and 58-60 were reportedly from Madinah).
006 Livestock Commentary on the Koran: Surah 6 (No. Q006)
Surah 6 derives its name “Livestock” or “Cattle” from a word in verse 137 repeated in veses 139, 140 where cattle are mentioned in relation to superstitious practices, as we saw from S.5 with the four categories of cattle used by the paganised Arabs. The main thrust in those texts refers to the murder of the children of the people whilst in the bellies of the women and condemns abortion and the sacrifice of the children which was a standard practice at Mecca and the Middle East over the millennia both before and after Christ and very nearly ended the life of the Prophet as we see here. The term “livestock” really refers to the sheep and the goats and shows the extension of the unity of God to the salvation of mankind as the sheep of the Resurrection.
The sheer immensity of the conversions saw that the pagans overran Islam and corrupted it with their practices, as they did in Christianity. However, the purity of the message is able to be retained by the strict adherence to the Scriptures on which the Qur’an is built.
Pickthall holds that with the possible exception of nine verses, which some authorities, such as Ibn Salamah, ascribe to the Madinah period, the whole of this Surah belongs to the year before the Hijrah. Ibn Abbas claims that it was revealed on the authority of one visitation.
It follows the Fifth Surah because it deals with the sequence of the divine revelation concerning the place of the Messiah in the faith and then the allocation of the priesthood under Messiah as high priest in the Service of the One True God and the faith in His Service.
The Surah is concerned with the Divine Unity. There is only One True God Eloah and He sent Jesus Christ (Jn. 17:3). Eloah created the heavens and the earth (Job 38:4-7) and then sent Christ for the recreation in Genesis 1 when the earth became Tohu and Bohu for He did not create it that way, as we are told in Isaiah 45:18.
The Surah is held to be a late Meccan Surah. Some hold that the note of certain triumph sounded in the circumstances of the struggles of 13 years which saw the Prophet and the body at Mecca forced to flee Mecca and seek help in the hands of strangers at Medina, to be quite remarkable. Most do not appear to understand the spirituality and core unity of the faith.
This Surah is a reprimand to the people of Mecca and the half converted Arabs and a warning of that which is to come. Whilst they made a later pretence, they are yet to face the nexus of the Law of God under the Witnesses and the wrath of the Messiah and the Councils of the Church of God to come.
Mecca and the pagan Arabs never got rid of the idolatry at Mecca, which was in the hands of the Arabicised Arabs of Ishmael. Nor did the Baal worshippers of Israel and the Mother goddess system of Easter ever eradicate their idolatry from the lands to which they moved all over the world.
The god Hubal most prominently appeared at Mecca, where an image of him was worshipped at the site of the Kaaba (or Kaabah). According to Karen Armstrong, the sanctuary was dedicated to Hubal, who was worshipped as the greatest of the 360 idols the Kaaba contained, which probably represented the days of the year. The Wikipedia record.
The shrine reportedly contained many idols internal to it. Hubal as a name is associated with Baal worship. Philip K. Hitti, who relates the name Hubal to an Aramaic word for spirit, suggests that the worship of Hubal was imported to Mecca from the north of Arabia, possibly from Moab or Mesopotamia. Hubal may have been the combination of Hu, meaning "spirit" or "god", and the Moab god Baal meaning "master" or "lord". Outside South Arabia, Hubal's name appears just once, in a Nabataean inscription;
Hisham Ibn Al-Kalbi's Book of Idols describes the image as shaped like a human, with the right hand broken off and replaced with a golden hand. According to Ibn Al-Kalbi, the image was made of red agate, whereas Al-Azraqi, an early Islamic commentator, described it as of "cornelian pearl". Al-Azraqi also relates that it "had a vault for the sacrifice" and that the offering consisted of a hundred camels. Both authors speak of seven arrows, placed before the image, which were cast for divination, in cases of death, virginity, and marriage.
The deity seems to have originated in Iraq at Hit and the process of using arrows for divination, a practice followed by the pagan Arabs, was used in the Second and First millennia BCE.
The Ka’aba (or Kaabah) is to this day used for the pagan practice of the Seven circumambulations of the shrine used as the axis mundi or centre of rotations according to the mystical rites of the animist pagans of Arabia posing as Islam (cf. the work Cox W.E, Mysticism, CCG Publishing 2000).
“According to Ibn Al-Kalbi, the image was first set up by Khuzaymah ibn-Mudrikah ibn-al-Ya's' ibn-Mudar, but another tradition, recorded by Ibn Ishaq, holds that Amr ibn Luhayy, a leader of the Khuza'a tribe, put an image of Hubal into the Kaabah, where it was worshipped as one of the chief deities of the tribe. The date for Amr is disputed, with dates as late as the end of the fourth century AD suggested, but what is quite sure is that the Quraysh later became the protectors of the ancient holy place, supplanting the Khuza'a. The prophet himself was of the Quraysh.” (cf Wikipedia art.)
“A tale recorded by Ibn Al-Kalbi has Muhammad's grandfather Abdul Mutallib vowing to sacrifice one of his ten children. He consulted the arrows of Hubal to find out which child he should choose. The arrows pointed to his son Abd-Allah, the future father of Muhammad. However, he was saved when 100 camels were sacrificed in his place. According to Tabari, Abdul Mutallib later also brought the infant Muhammad himself before the image.”
After defeat by Muhammad's forces at the Battle of Badr, Abu Sufyan ibn Harb, leader of the Quraysh army, is said to have called on Hubal for support to gain victory in their next battle, saying "Show your superiority, Hubal". When Muhammad conquered Mecca in 630, he removed and had destroyed the statue of Hubal, along with the other 360 images at the Kaaba(h), and dedicated the structure to Allah.
There may be some foundation of truth in the story that Amr travelled in Syria and had brought back from there the cults of the goddesses ʻUzzāʼ and Manāt, and had combined it with that of Hubal, the idol of the Khuza'a. According to Al-Azraqi, the image was brought to Mecca.
There is no connection whatsoever between the origin of the names of these pagan deities and the name of Allah’ which derives from the Eastern Aramaic and the prior Biblical Chaldean Elahh and the Hebrew Eloah from which the Western Aramaic originated (see the paper the Name of God in Islam (No. 054)).
We see from the text that the One True God Eloah or Allah’ created the heavens and the earth (cf. Job 38:4-7) and the heavenly host of the sons of God and the Morning Stars were present there. Genesis 1:1 shows that it was The One True God that was creator but that the earth became tohu and bohu or waste and void (v. 2). God says through Isaiah that God did not create it waste and void. It became that way. The elohim were then sent to earth to reform it and create Adamic mankind.
Eloah or Allah’ was alone and singular and the name admits of no plurality. Then He decided to create and He created the sons of God as elohim and thus became Ha Elohim or The God as the centre of a plural entity as the family of God (see the paper How God Became a Family (No. 187)).
He extended Himself and through the Holy Spirit He became Elohim as the central power as Ha Elohim or The Elohim or Yahovih (SHD 3069) and all of the elohim bore the name Yahovah when they became Messengers to mankind after their creation as “He causes to be” or Yahovah (SHD 3068). They were named as Malak or “malaikat” meaning Messengers which became Aggleos in Greek and hence became termed Angels. This became a noun as a name for the Angelic Host. The sons of God as elohim were created beings of Eloah or Allah’ as One True God who alone was immortal (1Tim. 6:16).
Both Christ and Gabriel were created sons of God as was Satan or Iblis. Iblis objected to the creation of mankind as the second element of the Host. Iblis, Azazel or Satan, interfered with the creation and condemned man to death and the resurrection through the death and resurrection of Christ. These acts were predestined from before the foundation of the world.
In this Surah we see the sequence from the creation of the earth to the creation of mankind and the position of the Heavenly Host and the place of Christ and the sons of Adam as the “Sheep” or “Livestock” of the creation that proceed from the First Resurrection with the “Goats” of the world moving to the “Second Resurrection”.
These Surahs move from the beginning in Surahs 1 and 2 under the Messiah and the Sanctification of the Elect and the Temple of God. It proceeds through the Reddish or Adamic Heifer and then Golden Heifer through the process we saw with Moses before the Angel of the Presence in Sinai who was Christ (1Cor. 10:4). The text then goes to the sequence of the Priesthood at Surah 3 from The Family of Imram and then to the place of the church at Surah 4 in families. Surah 5 “The Feast” or “Table Spread” deals with the Sacraments of the church among the elect at the Lord’s Supper and Passover and the death of Christ. In Surah 6 we proceed to the Unity of God that prepares us all to become elohim as we are shown in Psalm 82:6 and Zechariah 12:8 and John 10:34-36. We are all to become elohim or the plurality of the sons of God, as gods or elahhin in the Chaldean, from which the Arabic is developed, through the Eastern Aramaic. We are all enabled in this process by the Holy Spirit. In this process we are all the Sheep of the Host as the body of Christ and the Surahs explain this process with its cross references to the Scriptures.
Surah 7: “The Heights” then goes on to the opposition to God’s Will by Satan and then through the sequence of Creation.
The outline of the plan of Salvation is also developed through subsequent surahs, such as “The Ranks” and “Those Who Set the Ranks”.
The Hadith was designed to destroy this understanding and separate the Scriptures from the Qur’an. It was designed by the Jews and the paganised Arabs with the major attacks on the Pauline documents aided by the post-Exilic Jews and the Talmud and Hillel. It is about to be destroyed completely as a system.
So also the Gnostics and the Baal and Easter Sunday worshippers have done their best to destroy the understanding of the Faith and the Law of God and the Testimony. Anyone who says that they are Christians or Muslims (which should be interchangeable terms) and the law is done away and that when they die they go to heaven are not to be believed. They are neither Muslims nor Christian (cf. also Justin Martyr, Dialogue with Trypho, LXXX).
010 Yunis or Jonah Commentary on the Koran: Surah 10 (No. Q010)
Surah 10 “Yunis” or “Jonah” is a late Meccan Surah delivered in the last four years before the Hijrah (i.e. Post 618 to 622 CE). It derives its name from a reference to the prophet Jonah in verse 98 referring to the repentance and salvation of Nineveh: “If only there had been a community (of those that were) destroyed of old that believed and profited by its belief as did the folk of Jonah.”
The reference to Jonah is not a throwaway line. Messiah told us that no sign would be given the church save that of the prophet Jonah. The entire sign covers from Jonah’s warning to Nineveh and their repentance and then Messiah’s warning to Judah and their failure to repent, and their destruction at the end of 40 years with the complete destruction of the Temple and Jerusalem on 70 CE and the closure of the Temple in Egypt at Heliopolis by 71 CE by order of Vespasian. The church was begun with the baptism of Christ and the selection of the Apostles in 27 CE with the mission of John the Baptist for one day’s journey and then the two years preaching of Messiah from 28 to 30 CE, and then the Three days and Three nights of Messiah in the Belly of the Earth as Jonah was in the belly of the great fish. Both died and both were resurrected. Nineveh was given 40 days and repented. Judah was given 40 years to 70 CE and did not repent and was destroyed. The end of the 40 Jubilees and the time frame will be complete by 2027 (see The Sign of Jonah and the History of the reconstruction of the Temple (No. 013)).
This Surah is a warning to the Arabs over their future idolatry. The rejection of the other prophets and the Biblical texts was to cost them their place in the First Resurrection. We will see in this Surah how there are messengers to be sent all over the world from Christ and the Apostles and over the 40 Jubilees from his ordination of the Seventy at Judea in 28-29 CE. In this way the church sent prophets to every corner of the known world and then beyond. He also warned them of obeying the prophets of God which they ignored and invented the idolatrous shirk that Muhammad (which was in fact the council of the church of which the Prophet was chairman and leader) was the (only) prophet of God in contradiction to this Surah.
The Prophet is directing the comments to those who disregard the instructions in the Koran. He then goes on to address the people who are the ones not converted in Islam who disregard the Commandments of God and the Faith and Testimony of the Messiah and indeed the proper calendar of the Church of God (cf. also S9 above) as undertaken in the Temple system and under Messiah and the Apostles. It was in effect a prophecy of both the Hadithic total corruption of Islam and its calendar and the later Church Calendar which came to use the Babylonian intercalations in Hillel from the Jews that entered the Churches of God in the 20th and 21st centuries.
The Surah takes God’s direction from the Creation in the faith and the establishment of the sun and moon as regulator of God’s Calendar (No. 156) and the purpose of the Messiah as mediator between God and man by the explicit direction of God. No one else can be mediator without the express direction of God.
The Surah then goes on to explain the purpose of the calling. These verses refer to the “Wise Scripture.” In other words the Surah is referring back to Biblical Scripture and the Laws of God.
The Prophet (formerly Abu Qasim) was a baptised authorised officer of the Church of God established by Christ and the Apostles which church had been established in the early First century from 30 CE. The Prophet was given the gift of prophecy as messenger to Arabia. Beforehand the Apostles and the 70 had been sent all over Parthia and India and the East including Arabia and the Middle East. The Pagans had resisted it from that time. However, we had sent officers all over the world from the 70 and then later many centuries before the church grew into the force it became at Mecca and Medina. Archbishop Meuses of Abyssinia had established the church in China from India in the Fourth century. However, by 1850 they had become Sabellianist and thus disqualified from the First Resurrection until they repent, as is Hadithic Islam and as are the Binitarian/Ditheists and Trinitarians disqualified (see the papers The Fate of the Twelve Apostles (No. 122B); General Distribution of the Sabbath-keeping Churches (No. 122) and Role of the Fourth Commandment in the Historical Sabbath-Keeping Churches of God (No. 170)).
This Surah 11 “Hud” takes its name from verse 50 which begins the story of Hud of the tribe of A’ad, one of the prophets of Arabia who is not mentioned in the Scriptures either OT or NT. The text also has the story of two other Arab prophets; Salih of the tribe of Thamud and Shu’eyb of Midian. Jethro of Midian is mentioned in the OT but Shu’eyb is not. However, Jethro as father-in-law of Moses is indisputably listed as a priest of God in Midian. Pickthall states Shu’eyb is identified with Jethro and states that he, Noah and Moses were identified with Divine Revelation. Thus Surah 11 takes over the story and the truth is vindicated in a manner supplementary to Surah 10.
It should be noted that Job was written prior to the Torah and the people noted in Job were mentioned in the texts of the Torah. Job himself was a man of the tribe of Issachar and he must have left Egypt prior to the persecution of Israel and taken up residence in Arabia and perhaps in Midian.
It is regarded as a late Meccan Surah (i.e. pre 622) except for verse 114f. which was revealed at Al-Medinah. These texts relate to the prophets and the warnings that the demons and mankind together are given and that they both will be sent to Sheol (hell) i.e. to the grave.
The text shows the end problems of Islam by virtue of its paganised system.
As we understand, the Church of God established the Arabian branch in Arabia through the groups that had been there after the spread of the church into Syria, and out north into what is now Iran and into the Northern elements of the Parthian Empire into Georgia and Armenia and the areas around the Black Sea.
As we have explained previously a man named Qasim ibn Abdullah (or Abd Allah’) ibn Abdul-Muttalib bin Hashim, of the tribe of Qureysh of Ishmael of the Arabicised Arabs among the Arabs of the sons of Keturah, was taught the faith by his wife’s family and taught to read. He is thought to have been initially a Nestorian (Abu Qasim) but was baptised into the Church of God sometime after 608 CE. He became one of the Muhammad which was the name of the Council of the Church of God in Arabia. In other words he was made an elder of the Church of God and appointed to its governing body. The structure and his background and identity are discussed in the papers Introduction to the Commentary on the Koran: Prologue (QP), Introduction to the Commentary on the Koran (No. Q001) and the paper Descendants of Abraham Part III: Ishmael (No. 212C).
The church lasted only three generations through the Four Rightly Guided Caliphs and after that was taken over by the paganised Arabs and the Shia split was forced with the barbaric execution of the grandson of the Prophet Ali and of Hussein. The writings of the Church known as the Muhammad were collected and formed what is known as the Qur’an or Koran. They were meant to be read as a commentary on the faith in Arabia and based on the Scriptures before them, both OT and NT. These (Sabbatarian Unitarian) churches were referred to as the “People of the Book” and they were recognised in the Koran as the supreme authority of the meaning of the Scriptures and of the faith.
The paganised Arabs then began writing a series of false documentation which became the ongoing commentary on the Koran in much the same way as the Talmud was developed on the Mishnah over the third and subsequent centuries to destroy the effect of Scripture. This was called the Hadith, referred to also as the Sunna, and became the basis of Sunni Islam. The Jews themselves had converted Arab tribes that tried to completely destroy the church in Arabia and the head of the church, the Muhammad, who was the prophet Qasim ibn Abdullah, was forced to take up arms against them in order to survive. This was part of the Pergammos Era.
The western elements in the Middle East were in Anatolia and extended to the Taurus Mountains. They were known as Paulicians and they and the Muhammad of Arabia had to take up arms simply to survive as they were attacked by the Byzantine so-called Christians at Constantinople and the Paganised Arabs in the East in Iraq and Arabia. This is intimated in the comments in Revelation chapter 2 where the Messiah, the Christ, is said to come against them with the sword of his mouth because they had become corrupted.
The war in Islam stems from the seizure of the faith by these paganised Arabs, using the Hadith or the Sunna, and they were resisted by the Shia faction which also lost the understanding of the faith due to these influences in much the same way as the Jews had and as the Christians had in their divisions from the Trinitarians to Nestorians.
The rapid spread of Islam had also exposed it to the corrupting influences of the Indians and the Chinese and we will see how the original teachings were corrupted and in that examination we will once again look at the teachings of the Church as laid out in the Koran.
It is for these reasons that Modern Hadithic and Shia Islam cannot survive.
Yusuf or Joseph Commentary on the Koran: Surah 12 (No. Q012)
This Surah is the only single topic Surah in the Koran or Qur’an dealing with the story of Joseph son of Jacob in the Bible. He was the father of Ephraim and Manasseh and played a very important part in the development of Egypt at the beginning of the sojourn there. The story reveals some detail in the historical traditions or the revelation of the matter to the Arabian prophet and has significance for the tribes of Joseph in the last days also. It also deals with Jacob as a prophet and the issues of God’s revelation to him and the control of that revelation.
Tradition states the Surah was revealed at Mecca to the first converts of Yathrib (Al Madinah) in the Second year before the Hijrah. Noldeke points out, and Pickthall records, that it may have been revealed long before then but was given to them at that time. Often prophets are given information but restrained from issuing the details until much later, or to reissue the details when needed. It is certain that he was told the story when being instructed in the Scriptures.
In this instance Jacob was not taken in by the other sons’ tales of the death of Joseph, but God withheld his location and circumstances from Jacob, his father. There is no doubt from the Bible text that Jacob was a prophet and he had great understanding of the structure of the Host and the place of the Elohim or Angel of the Presence as the being responsible for Israel and the sons of Abraham and that he understood the fate not only of the sons of Joseph but also their critical importance to the nations and the calling of the gentiles in the latter days when he says that Ephraim shall be a company of nations (cf. Gen. 48:15-20). This Angelic being of the Host became Jesus or Isa the Christ or Messiah who was the star that was to come out of Jacob and who was the high priest of Melchisdek, whom the prophet also served (Num. 24:17).
We see that the Arabian Prophet is quoting Scripture and is stating that it is explained in Arabic so it is made plain to them.
The Thunder Commentary on the Koran: Surah 13 (No. Q013)
Surah 13 Ar Ra’d takes its name from verse 13. The texts in 12 and 13 sing the praise of the Messiah in the creation. The text of the Surah concerns Divine Guidance and the relationship of consequence flowing from the breaches of the Laws of God. There is no respect of persons with God in relation to His Laws and punishment flowing from their breach. Reward and punishment are the direct result of obeying or rejecting Divine Laws. However, Satan under his rule broke the nexus of the Laws of God and it rains on the just and the unjust. That nexus will be restored in the near future.
As a result of the Hadithic rejection of Scripture this text has to be explained as applying to natural law as though they do not reflect the Nature of God, which reflects itself in the Laws of God coming from His Nature.
Authorities are divided as to whether it is a Meccan Surah with two verses given at Al-Madinah or entirely a Madinan Surah with two verses given at Mecca. Pickthall is of the opinion that the very division of opinion favours a Meccan origin as he considers there could be no such division of opinion concerning a complete Madinan origin owing to the great number of witnesses. He holds it is a late Meccan Surah for the most part.
The reality is that the position on the law was a standard view of the Churches of God and they were reminded of it continually. It was only with the Hadith that the law was undermined, as was the law undermined with the Trinitarians and Binitarian/Ditheists, which the Koran systematically condemns.
It is no coincidence that the position in the Koran at Surah 13 reflects the system of Rebellion against the Laws of God that was, and was to be a feature of the Arab peoples, and the world generally (cf. the paper Symbolism of Numbers (No. 007)). The preceding twelve Surahs concern the creation, the position of Messiah and the elect, and the prophets acting as messengers to mankind in the rebellion and mankind’s refusal to follow the Laws of God.
Ibrahim or Abraham Commentary on the Koran: Surah 14 (No. Q014)
Surah 14 derives its name (Ibrihim) from Abraham’s prayer in verses 35-41. It was stated to be uttered from the time when he was establishing his son Ishmael in the valley of Mecca, which was considered incapable of cultivation. Pickthall considers Ishmael to be the ancestor of the Arabs but he was not. He was the ancestor of the Arabicised Arabs, and the sons of Keturah were the progenitors of the Arabs.
It is similar to other Meccan Surahs and the subject of verse 46 being the plot of the idolaters, indicates it was perhaps one of the last of the Meccan Surahs before the Hijrah. Verses 28-30 are considered later additions from Al-Madinah.
Once again it is listed as Scripture but as a revelation to the Prophet.
The Surah An-Nahl “The Bee” derives its name from verses 68ff. referring to the Bee and its activities and produce. The sequence refers to the providence of God in the creation and the provision of all produce, including strong drink such as wine and mead in the creation. His guidance is necessary to mankind in managing the creation and its rejection is as unwise as rejecting food and drink.
The Surah is ascribed to the last Meccan group but some authorities ascribe verses 1-40 to Mecca and the later verses as being from Al-Madinah. The only verse that is of evident Madinan origin is verse 110. Here the Muslims were recorded as having fought.
In the Meccan period the Muslims were constrained from fighting. Many of the Meccan period were forced to flee and take refuge in Abyssinia (cf. Pickthall). There was a strong Sabbatarian church there from the Fourth century under Archbishop Meuses (see the paper General Distribution of the Sabbath-keeping Churches (No. 122)).
However, their very survival depended on their taking up arms from the Hijrah in 622 and it became more and more necessary for their survival. However, their dominance emerged from this military change in doctrine and thus the latter section from verse 110 and perhaps many others had to be from 2 AH (623/4CE) and thus Medinan.
The Surah follows on from Surah 15 Al Hijr as a continuation of the warning to the Arab peoples and all who follow them. The Semites were all warned from the prophets down from Hud and Salih to the A’ad and Thamud and to Lot and Abraham to Sodom and Gomorrah, and then through Moses and the Biblical prophets and on to Messiah and the Apostles who warned them all, as we see in the many previous Surahs.
They, and the idolatrous Churches of God, are now to be warned again for the last time in this work and then they will be dealt with by the Witnesses, Enoch and Elijah, and then by the Messiah himself immediately afterwards (cf. The Witnesses (including the Two Witnesses) (No. 135)).
The primary warning of the Surah comes to those of Mecca and the idolatry centred there. The warnings may well have produced the conflict that forced the Hijrah. The warning is at first an exaltation of the One True God Eloah above the elohim. There is no room for Binitarianism or Ditheism or Trinitarianism in this text as in all others in the Koran.
The worship of the god Baal and the goddess Ashtoreth or Easter was taken to Mecca as the god Hubal or “The Baal” meaning “the Lord” and centred on the Ka’aba with the 360 idols of the rulers of the day in the prophetic year. It was also associated with child sacrifice (cf. Binitarian and Trinitarian Misrepresentation of the Early Theology of the Godhead (No. 127B)).
The Bee is the symbol of the Mother Goddess. The Surah strikes at the idolatry associated with that system in the Levant and centred on Syria and in Mecca with the god Baal or Hubal and the goddess there.
At Ephesus the many-breasted goddess Artemis was attended by Essene (meaning King Bees) who remained celibate during their period of service even though some were married. This is probably the reason Pliny referred to the community at Qumran as Essene. They would have rejected this label. Celibacy of the clergy entered Christianity from Gnosticism and these cults. The term Father was a rank of the Mithras system and was actually forbidden by Jesus Christ to be applied to Christians (Mat. 23:9). Hence why Qasim had to be Nestorian firstly (as Abu Qasim) and then Sabbatarian or it was simply a misguided application by the ignorant of the Arabs..
The females of the Ishtar cult were not celibate but promiscuous. Artemis and Diana were both patrons of fertility and fruit trees. It seems that Artemis and Diana were associated as the same deity and hence the crowd at Acts cried Great is Diana of Ephesus, when in fact the ancient name in Ephesus was Artemis, and Diana was the name used elsewhere.
Dionysius was also god of fruit trees and we begin to see an intertwined relationship in these fertility and Mystery cults.
As Queen of May, the Mother goddess, was representative of the spirit of vegetation. This was prevalent in Europe and Britain.
The Mother goddess was also goddess of the corn (a term for any grain).
However, many Essene priests were celibate (some were eunuchs) and also abstemious and the Surah identifies this aspect and points out that the grapes were made for strong drink and the Bee itself produces strong drink (as mede or mead). It is from this idolatry and the desire to undermine the Lord’s Supper, Bread and Wine and the Passover that this custom of abstinence has become part of the idolatrous rituals of Hadithic Islam. See also the paper Wine in the Bible (No. 188) and also Vegetarianism and the Bible (No. 183).
So also the Mosques that originated from Mecca and around the world were symbolic of the idolatry of the Baal and Easter or Ashtoreth systems. The rooves of the Mosques were shaped as the Breasts of the goddess and the Minarets were shaped as the Phallus of the god Hubal. Initially they were the symbols of the crescent of the horns of the Moon God Qamar or Sin on the breasts of the sun goddess Shams with the star of the goddess as Venus. They are there to this day and on their flags. These were also represented by, or as, the bens or Ben Bens of the obelisks in Egypt. These were also central or world poles of the fertility cults and are prohibited by Eloah in Scripture. So also were the Asherah or poles of the goddess. They were spread from the Sidonians to the Arabian Desert and Mecca (cf. 1Kgs. 11:33; 2Kgs. 23:13).
As is usual in ancient pagan animism the idol or world tree, acting as the Axis Mundi, was used as the centre of worship in which the devotees circumambulated in sequences of five or seven or nine as decreed. In Mecca the circumambulations of the Ka’aba were seven in the worship of Hubal and the only thing that has changed in all these centuries is that the 360 idols have been removed (although retained symbolically in architecture surrounding the Ka’aba). The Ka’aba is still there and the devotees still do seven circumambulations and they also proceed to the stoning of Satan in ritual. Many are often killed during these pagan rituals that are still carried on under the guise of Islam, which they are not. These aspects are explained in the work Mysticism Chapter 1 (B7_1).
The Pilgrimage Commentary on the Koran: Surah 22 (No. Q022)
Surah 22 Al Hajj is given the name “The Pilgrimage” from the assumption that the text in verses 26-38 refers to a pilgrimage to the idolatrous house in Mecca as a central place of worship, which it cannot do. The text actually refers to the Feasts of God of the Bible texts and the requirements of the laws of God. The Churches of God, after the fall of the Temple in 70 CE, saw the dispersion of the Jews. From the move of the church to Ephesus the feasts were kept wherever the church decided that God was to place His hand as the place of worship and that would continue until the Return of the Messiah and the re-establishment of the Temple at Jerusalem. All nations will send their representatives to Jerusalem under the Messiah or the nations will be punished and destroyed (Zech. 14:16-19).
Abraham had determined the early place of worship by the naming of the place as Bethel or the House of God. He also allocated the centrality of worship at Jerusalem with the tithing to Shem as priest of Melchisedek (No. 128). He also dedicated Beersheba as the “well of the oath” where he swore the oath of the covenant. God had sworn through the prophet Zechariah that Jerusalem was the centre of worship and would be under the Messiah at his return. Zechariah Chapter 2 shows that the One True God sends the Messiah to Jerusalem to redeem it from the idolaters in the Last Days and the Bible is absolutely clear that the world will be run from there forever as will be the universe be run from there after the Second Resurrection and the Great White Throne Judgment (No. 143B). The Prophet also stated that to be the case in the Surah on the “Night Journey” where Jerusalem was made the centre of the faith. The Koran cannot contradict the sheer volume of the Scriptures that state that as fact and thus this supposition by the Meccan idolaters is false and we will explain what the real meaning and intent is during the Surah.
Pickthall holds, from his copy, which is dated from the days of the Ottoman Empire ascribing it to the Al-Madinah period, that is in fact the case. That is quite recent in the period. However, it is by no means certain as it was located there in order to establish Mecca as the place of Pilgrimage, which it was not. Pickthall holds that verses 11-13, 25-30, 39-41 and 58-60 were all revealed at Al-Madinah. Noldeke agrees with that ascription from the nature of their contents but holds that much of the Surah belongs to the last Meccan period. All of this stems from the assumption that the “pilgrimage” is to be at Mecca, which contradicts Scripture entirely.
That is why the Hadithic writers have to blasphemously claim that the Scriptures have been lost and the current texts must be disregarded.
There seems little doubt that S22:36 has a serious problem in that it refers to the sacrifice of camels and their provision to the poor from their sacrifice and the consumption of their flanks (allegedly in strips) by the poor. The Hadithic Muslims use this to justify the sacrifice of camels at Eid. This is contrary to Scripture and elsewhere in the Koran at S3:93. Moreover, God is not a respecter of persons and the Law requires the provision of cattle and clean animals by the rulers of the people for all the people at the Sabbath, New Moons and Feasts. One must consider that this text was a latter addition very much after the Madinan period and perhaps well after the death of the prophet to justify their slaughter of unclean camels. Some critics of the text think it came from the Ummayad period.
It refers to dire necessity for the poor and destitute and thus no person who is not destitute can eat them in any case no matter how they construe the text.
Surahs 023, 028 (vv 85 and 52-55 AH),
023 The Believers Commentary on the Koran: Surah 23 (No. Q023)
Surah 23 Al- Mu’minun “The Believers” is held to be named from a word occurring in the first verse. Certainly its subject is the triumph of the believers and would thus be appropriately named. It is understood to be the last Surah revealed at Mecca before the Prophet’s flight to Al-Madinah in 622 CE and is thus a late Meccan Surah.
The text of “The Believers” refers to the church and its structure. The texts from the previous Surahs follow on to the prophets and their tasks and prophecies. They continue on to the Believers of the Saints of the Elect in the Churches of God.
The comments also deal with the structure of the church in the heavens and the construction of the Temple at Jerusalem. These seven paths are the seven steps or the seven weeks to Pentecost and the receiving of the Holy Spirit in the believers baptised into the Body of Christ.
"This structure represented the Temple, which became the living Temple of the Church. It had seven stages to the entire edifice. Six of these were one on top of the other in the nave and the seventh was the main hall proper, which led into the Holy of Holies. We could not enter this last stage until Christ died and split the Temple veil and made it possible for us to enter. This is the significance of the seven weeks to Pentecost. On this last phase the Holy Spirit entered the Church, enabling God to become all in all. "
(cf. the paper The Old and the New Leaven (No. 106A)).
The terms Third Heaven (NT), and Seventh Heaven (Qur'an) are generic. The New Testament term refers to the classifications of the basic Atmosphere, Solar and Galactic structure of the Earth and the heavenly structure of the Throne of God in the “sides of the North.” The seven classifications of the Koran are developments of these making distinction between the Atmospheres, inner and outer space, the Solar system, the Galaxy and so on (see FAQs in Islam at (No. 055)).
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.
Indeed this is the real sense of withholding the Truth of God in unrighteousness (Rom. 1:18, 25).
028 The Narration Commentary on the Koran: Surah 28 (No. Q028)
Surah 28 Al-Qasas is called “the Story” or “the Narration” from verse 25. It was revealed at the last phase of the persecution of the church at Mecca and at the time of the flight from Mecca to Medina in 622 CE. Some Arabic writers even say that verse 85 was revealed during the flight and verses 52-55 were claimed to be revealed after the Flight at Al-Madinah. These texts are asserted to be edits. Verse 85 appears to be a later Hadithic edit to divert attention from the facts of the direction to Scripture from verses 52-55; Hence the assertion of a later date to them; which appears spurious, given the context.
The text concerns the trials of the life of Moses once again as we have seen from Surah 27 and those previously that relate to the story of Moses and his persecution following the story of the prophets and the elect and their place in the Resurrection.
Here the Surah encouraged the church by reference to the Exodus and the intervention of God through the Angel of the Presence given Israel as his inheritance (Deut. 32:8ff.). This Angel of the Presence was later to become the Messiah (1Cor. 10:4).
029 The Spider Commentary on the Koran: Surah 29 (No. Q029)
Surah 29 Al-‘Ankabut “The Spider” is named from verse 41 where false beliefs are likened to a spiders web for frailty. Most of the Surah is attributed to the Middle or Last Meccan period. There is confusion as to the origin. Some authorities attribute verses 7 and 8 and many others attribute the whole latter section of the Surah to the period at Al-Madinah. It gives comfort to the community under persecution.
In this text we again get Haman linked with the time of Moses and again the Amalekites are tied in to the period with Egypt. It has to be considered that Haman may have been a traditional ancestral name of the Amalekites that Moses and the Israelites fought in the last year of the Exodus near Kadesh. There seems little doubt that the Prophet is tying the Arabs in as the latter day Amalekites in the last wars of the end time persecutions.
The text introduces the concept of testing by affliction those of the faith who believe.
End tape 3
622 The Hijrah
The message to the Meccans fell on deaf ears and the church converts were persecuted and it increased until they had to flee to Al-Madinah in 622 CE. From Al-Madinah the church was forced to resort to arms and their success in battle forced the surrender of the Meccans and the surrounding tribal groups and Islam began to consolidate its theology and explanations of the faith. However, it also filled the church with false converts from the pagan idolatrous systems for reasons of conquest.
The Biblical structure of the treatment of women began to develop along the lines of Biblical Law also. After going to Al-Madinah the Church dealt with the Jews also and their traditions and laws of Kashrut and the Hillel Calendar as the church under the Prophet did not follow Hillel and he and the church kept the Day of Atonement on a different day to the Jews and Hillel. These matters are also dealt with in the papers on the Koran and the Sabbath in the Qur’an (No. 274) and the paper Hebrew and Islamic Calendar Reconciled (No. 053).
Surah 003 deals with the Food Laws and says that both Jews and Christians and Islam must keep the correct food laws laid down in Scripture (S3:93 cf Lev. 11 and Deut. 14). The church also tied the Sabbath to the Covenant of God at Surah 4:154 and there was never any suggestion that Sharia was ever contemplated. It did not exist in its present form at the time. It was developed after the death of the Prophet from pagan traditions in existence before the Prophet. Only the Laws of God as delivered at Sinai (S95) were to be observed. Their understanding of the Covenant of God was as explained in the papers The Koran on the Bible, the Law. and the Covenant (No. 083); The Covenant of God (No. 152).
Revealed at Al -Madinah
SS. 47 (1-2 AH), 98 (1 AH?), 002 (1-2 AH),
008 (2AH), 003 (3-4 AH), 62 (2-4 AH),
004 (4AH), 59 (4AH), 63 (4 AH), 58 (4-5 AH), 65 (5-6 AH),
024 (5-6 AH),
33 (5-7 AH),
005 (5-10 AH), 48 (6 AH), 61 (6AH),
60 (8 AH)
57 (8-9 AH)
009 (9 AH)
49 (9 AH)
110 (10 AH)
It is not known with any certainty when SS 007 and 66 were given AH).
The revelations after the Hijrah at Al-Madinah are often complete theological treatise and the longest and most involved is Surah 2 which is preceded by S1 The opening prayer, the date of which is unknown.
Surah 47 (1-2 AH Muhammad Commentary on the Koran: Surah 47 (No. Q047)
The Surah allegedly takes its name from the use of the term Muhammad in verse 2 which is then asserted as the name of the prophet Qasim. It is in fact a reference to the authority of the Council of the Church in the Revelation of God and the name and seal of the 144,000 throughout the church as the prophets of God (see Introduction to the Commentary on the Koran (Q001)).
The Surah is held to have been revealed in the period after the Hijrah and verse 18 is held to be referring to the period when in the flight the Prophet looked back on Mecca. However, the “hour” that it refers to is the Hour of the destruction of the Last Days under Messiah. The Hadithic traditions seek to make distinction between the Koran and the Scriptures in prophetic references.
Surah 98 (1 AH?) The Clear Evidence Commentary on the Koran: Surah 98 (No. Q098)
Al-Beyyinah takes its name from a word in the first verse. There is no certainty as to the date of revelation. Many regard it as a Late Meccan Surah. The Mushaf attributes it to 1 AH as the probable date of revelation and Pickthall follows this view as he has done throughout his translation.
The text refers to those who err and disbelieve among “the people of the Scriptures” and also the idolaters. They could not have but erred until they were given clear proof.
The re-education period will determine the faithful from the erroneous in the Judgment.
Surah 002 (1-2 AH) The Heifer Commentary on the Koran: Surahs 1 and 2 (No. Q002)
The longest and most extensive of the Surahs is based on the place of the Messiah and the commencement of the purification of the church as the red heifer under the laws given by Christ as the Angel of the Presence to Moses.
Remember, the Red Heifer was used to commence the sanctification process of the Temple of God.
We dealt with the Surah section by section and then teased out the meanings of each section.
The Qur'an is a collection of teachings to the Arabian church and reminders of the spiritual identity of those following this book. We compared Paul and his letters and epistles to the Qur'an and its Surahs, and we compared the CCG with its study papers. All of these works have been, and still are being taught to the church after the death and resurrection of Christ; all hold to the law and the testimony. Taken as an isolated book not dependent on any previous word of God it is comparable to the works of Paul and can be and has been twisted into meanings that it wasn't meant to convey. The Bible must be understood in order to understand the Qur'an properly.
The name of this Surah, the Cow, does relate to the physical red heifer and its function in the sanctification process. This Surah speaks to the elect and what they must do to be pure and to be presentable to God. The red heifer is actually the ruddy heifer based on the word derived from adam meaning the ruddy. The Surah here refers to the “golden heifer” derived from the glowing countenance of Christ that was reflected in the countenance of Moses that glowed when he was seen by Israel at Sinai. It reflects the spiritual glorification of the elect.
Surah 2 lays down the foundation of the beliefs of the Arabian church and gives the basic understanding of the identity of a Christian. This chapter speaks of requirements for eternal life, baptism and commandment keeping and reminds people to keep the food laws. It speaks to those of the covenant that have fallen into error and tells them what they should do to correct their sins. It speaks of the sins of both physical and spiritual Israel as a warning to those being taught in Surah 2. Interestingly at ayats 189-190 we are told about the New Moon and that we are to enter the houses (of worship) openly and not be ashamed of this Sabbath.
It is the Law of God that the Sabbaths, New Moons and Feasts are to be kept continually (cf. also 1Cor. 3:16).
Surah 2 also reinforces that the Laws of God delivered by Moses and the testimony of Christ that reveals what we must do to receive eternal life are to be followed in ayat 87.
Undoubtedly the Arabian church had difficulty with the concept of God having sons. It appears those being taught were carnal minded and didn't understand a son coming to be other than through sexual intercourse. The explanation in ayats 105-117 against the Trinity explains that Jesus was not a product of sexual intercourse but God created him through His power alone, by divine fiat.
The prologue of this Surah addresses the predestined (al muttaqeen, see v. 2) people of God, the elect, keeping “The Way” (hudan see v. 2. cf. John 14:5; Acts 9:2) or the “Faith Once Delivered to the Saints”.
First Section: verses 2 to 27.
It is important to understand and to always have in mind that at Pentecost of the year 30 CE, there were Jews or those of Israel in diaspora or those faithful to God who came to Jerusalem to keep this feast (see Acts chapter 2, esp. verse 14), and having been convinced by the exposure of the Way, the Gospel of the Kingdom of God by the apostles, it is written that 3,000 were baptized (see Acts 2:37-41). Then those Arabians (see Acts 2:11) converted returned home. Therefore the historical fact is the Church of God was already in the sectors of Arabia long before the destruction of the Temple in the year 70 CE and many centuries before the Prophet Qasim was born. We have to understand that very well as a primary rule for dealing with the texts. The dishonest Arabian scholars invented the lie that the Scriptures had been lost to stop this referral to Scripture and break the Hadith and later teachings free of the Scriptures and then allow them to invent false doctrine.
It is a matter of fact that the texts teach that the Scriptures are God breathed and are infallible and that Scripture cannot be broken as Christ said himself quoting the law of God (Jn. 10:34-36).
The concept of the universality of God as part of Scripture is explained in the text of The Song of Moses (No. 179) in that it can be derived from the Song of Moses in the Torah at Exodus and cannot be lost or written away as to do so is blasphemy and impugning the Nature and Omnipotence of God. This heresy is prevalent in Hadithic Islam and its advocates are apostates and will die unless they repent.
As explained, Scripture is the only true worship text besides spontaneous prayer, witness and exhortation. Not only the Psalms but also other portions of Scripture, such as the book of Revelation, are clearly written with the intent to be recited and heard as worship.
If Scripture is the embodiment of God then it can be argued that to replace the book of Psalms with a hymn book is to replace the God of the Scriptures with an idol. However the translation is meant to be sung (see CCG Hymnal).
God becomes salvation. This is a process in four steps. It begins with the recognition of God as strength that is complete human dependence upon God and the closest possible relationship with Him. The second step is the realization that Scripture is God insofar as humans can experience God as revealed through the Holy Spirit. The third step is salvation through the indwelling of the Holy Spirit as God with us. The fourth step defines salvation: He is my God.
The state of salvation is then described. It is to build a habitation for God, that is, to sing the Psalms of deliverance, the praises of Israel that are His habitation. God has chosen to dwell in the elect as Israel. They thus become the Temple of God. The recitation of the inspired music of the Bible through the Holy Spirit in worship is to effectively build the Temple of God. Human temples are bound by place, and are thus capable of monopoly and eventually corruption and manipulation. The Temple of God is made of Spirit begotten sons of God worshipping on the Sabbaths, that democratic, fleeting, ungraspable temple that comes equally to high and low through the indwelling of the Holy Spirit, and equally contains the presence of the Unseen One. Finally, the Temple of God is made of the recitation of Scripture, the praises of Israel, again potentially available to everyone who has a voice, an eye, an ear, or a mind. I will exalt Him is a parallel, a repetition of the thought that I will build Him a habitation.
The apostle Paul perhaps reached the comtemplative pinnacle of the unimaginable truth contained in these expressions when he stated that the bodies of the elect in Christ are the Temple of God. The apostle Peter went directly to the heart of the truth by saying “Through these things He has freely granted us precious and most great promises, in order that you might through them become sharers in the divine nature” (2Pe. 1:4).
Exodus 15:3 The LORD is a man of war: the LORD is his name.
The Hebrew does in fact use the word iish or man in reference to the LORD. It would be to construe the Scriptures contrary to themselves to attribute humanity to God in any way. Numbers 23:19 states clearly: Loo iish Eel, God is not a man. The expression could be an elliptical reference to the angel of the LORD, but the context seems clear that the verse is speaking of God Himself. In Hebrew it is not allowed to separate the two words of a construct expression, and this is one of those. What must be analyzed is the whole phrase iish milhaamaa, man of war. As such, the phrase does not regard humanity or lack of it. It focuses on the military function. In this case, the military function is one of salvation. The expression has the import that God saves.
The last half of the verse reveals God’s name. To know a person’s name or reputation (in Hebrew the word covers both meanings) gives access to what that person can do in one’s favor. Humanity needs deliverance from time to time, and knowing the Name of God is knowing where to turn, and having the possibility of turning to Him.
Exodus 15:4-10 thus, as explained, instills God in the word of God as an inviolate part of the nature of God and that is why these people who disregard or forge or mistranslate Scriptures die spiritually and are sent to the Second Resurrection.
The presence of the Scriptures and the Unitarian teachings of the church in Arabia were also centuries before Arius in their doctrines. Pentecost 30 CE is then the original history of the Original Islam.
In Surah 2 there is mentioned a Sacred Mosque. We have to consider that this is the Temple Mount. The Ka’aba was a pagan shrine at the time of the Prophet in the Seventh century and over 360 idols were removed from the Ka’aba in the Seventh century.
The word used for the place of the Mosque or sacrifice is just a summary or a concept of all sacrifices in the book of Leviticus. The animal for the sacrifices described in the Scriptures has to be perfect etc. It is talking about the Plan of Salvation. The Heifer (meaning cow) was used for sacrificing and spiritually refers to the sanctification of the Temple of God, which function was performed by the Messiah.
Most of Surah 2 deals with examples of failure to obey God and that we are to repent of our sins to return or revert to God. The intent of this Surah is interwoven and it is difficult to find a single ayat that can be posted and retain the whole understanding given, so this Surah must be read in full and prayed over for understanding. This Surah deals with those that break God's Laws and tells them what they must do to return to His covenant. We also see that those who enter into the covenant have promised God their submission to Him. The major difference between Christians and Islam is Jesus and his roles, as the testimony, as the mediator of the covenant, as the one time perfect sacrifice and as the first begotten son of God in the spiritual creation and the first resurrected from the dead. So called Christians are themselves divided between Trinitarian and Binitarian or Ditheist Christianity as elements of distinction, most of whom are Sunday worshipping followers of the Sun and Mystery Cults of Baal worhip and those of the Sabbatarians who have been Unitarians over the two millennia and the Binitarian/Trinitarians who have corrupted the Sabbatarian system over the last two centuries.
Overall Q2.1-27 seems to be a recapitulation of Romans chapter 1 to the Arabian church.
Alif Lam Mim. are signs widespread in rabbinic writings, and carry the meaning of God's Salvation or God of deliverances.
It can be found in Psalm 68:21 Our God is a God who saves; from [ADONAI Adonai] comes escape from death. (CBJ)
The origin of the bismillah can be easily found among the Persians whose sacred books begin with: In the name of God, just and merciful. The Jews say: In the name of God or in the name of the great God.
There are Bible texts that reinforce this section and this is why this is the entry to the Koran as it identifies the elect and the servants of the demons and displays how these people are simply not allowed to understand. This aspect is seen in these pseudo-Muslims that try to prevent a proper analysis of the Koran or Qur’an.
Surah 008 (2AH) The Spoils of War Commentary on the Koran: Surah 8 (No. Q008)
Surah 8 takes its name from the opening phrase declaring that all items in the world belong to Allah’ and that as such they must be treated as God’s property and hence must be tithed as all other property under the Biblical Tithe Laws as Abraham tithed to Melchisedek, priest of the Most High God at Jerusalem (see the paper Tithing (No. 161)). As a result of this activity all the Arab people are subject to tithe to the Messiah as the High Priest of Melchisedek being in the loins of Abraham including Levi and the entire Israelite priesthood as well as those of Islam. These include also all the sons of Shem, who was priest of God as Melchisedek. So also the Gentiles of the conversion are required to tithe. From the return of Messiah the entire world will be subject to the priesthood (see Melchisedek (No. 128) and Commentary on Hebrews (F058)).
The division of the spoils among the participants occurred one month after the Battle of Badr in the Second Year of the Hijrah and eleven months before the Battle of Mt. Uhud (cf. Surah 3) where the enemy of the pagan Qureysh came against the Muslims with a force of 3000, and in the Fifth Year of the Hijrah the pagan allied clans came against them with a force of some 10,000 to besiege Al-Madinah in the War of the Trench (in Surah 33: “The Clans”).
The concluding verses of Surah 8 are of a later date and lead up to the subject of Surah 9. Some authorities hold that verses 30-40, or some of them, were revealed at Mecca just before the Hijrah. The distinction is made because of the division of the people who are of the enemies that are able to be spared by their repentance in sparing the elect of the faith.
The battle referred to here is at the water of Badr at Tabuk in the year prior to the battle at Mt. Uhud referred to in Surah 3. A Meccan caravan under Abu Sufyan of the Qureysh was returning from Syria and fearing an attack from Al-Madinah sent a camel rider on to Mecca requesting urgent assistance. The request must have arrived too late as the Prophet at the head of the Muslims arrived and the Prophet announced the destination beforehand contrary to custom.
Ibn Ishaq (apud Ibn Hisham) (cf. Pickthall) considers that the Muslims intended this conflict, as the Prophet announced the destination prior to the journey, which was contrary to his custom. They had travelled three days across the valley and the army of the Quereysh from Mecca were sent (to the area Al Madinah) to punish the Muslims for having presumed to attack the caravan. The Muslim band of 313 ill-equipped and poorly armed men engaged the army as they headed to the water at Badr against the Al-Madinah force.
It rained heavily and the Meccans had difficulty proceeding in the mud but the Muslims had less rain and better going so they advanced on the water at Badr and secured it. At the same time Abu Sufyan and the caravan was also heading to the water at Badr but were warned in time by his scouts of the Muslim advance and turned back to the coastal plain.
In spite of what must have appeared overwhelming odds the Prophet gave the men of the Ansar of Al Medinah leave to go, as their oath of allegiance had not included a vow to engage in fighting in the field. The Ansar were merely hurt by the suggestion that they would leave the Prophet in such circumstances. On the other hand several of the Qureysh, including the whole Zuhri clan, returned to Mecca when they heard the caravan was safe, as they believed the Prophet and the Muslims had been wronged at Mecca.
Even so the army of the force of the Qureysh outnumbered the Muslims by more than two to one and was much better armed and equipped and they expected an easy victory. The record alleges (cf. Pickthall) that the Prophet, when he saw them streaming down the sandhills said: “Oh Allah, Here are Qureysh with all their chivalry and pomp who oppose thee and deny thy messenger. Oh Allah! Thy help which thou hast promised me. Oh Allah Make them bow this day!”
The Muslims were successful in the single combats with which Arab battles opened but they were hard pressed in the general melee which followed. The Prophet is recorded as having stood and prayed under a cloth. “Oh Allah if this little company is destroyed there will be none left in the land to worship thee!” He then fell into a trance and when he spoke again he said to Abu Bakr, who was with him, that the promised help had come. Thereupon he went out to encourage the troops. He picked up a handful of gravel and ran at the Qureysh forces (seemingly almost in imitation of David) and shouted: The faces are confounded! At this the tide of battle turned in the favour of the Muslims. The leader of the Qureysh and several of their greatest men were killed, with many taken prisoner and their baggage and camels were captured by the Muslims. It was a day to go down in the history of the Muslims and there it is recorded (apud Pickthall et al) that there was much rejoicing in Al-Madinah.
However, we see from this Surah that the Muslims are warned that there will be much greater conflicts ahead. So we saw in Surah 3 at Mt. Uhud the following year with 3000 enemy and at the Battle of the Trench in Surah 33 with 10,000 at the “Battle of the Clans”. It is without doubt that the warnings were taken from the Spirit drawing the prophecy of Revelation chapter 2 regarding the Pergamos era, which era this was, to the attention of the Council of the Muhammad of the church of Arabia under the Prophet. Christ ultimately removed their lampstand from them and brought the sword of war against them, and destroyed them repeatedly due to their sins and paganism. Messiah will do so now in the Last Days to purge and convert these paganised pseudo-Muslims (see also the papers General Distribution of the Sabbath-Keeping Churches (No. 122); Role of the Fourth Commandment in the Historical Sabbath-keeping Churches of God (No. 170) and The Pillars of Philadelphia (No. 283)).
Surah 003 (3-4 AH) Family of Imran Commentary on the Koran: Surah 3 (No. Q003)
Surah 3 takes its name from the Imram or Amram the father of Mariam, Moses and Aaron (used at verse 32) and refers to all the ministry under the family of Levi and is a generic name for all the prophets of the faith descending from Moses and Aaron down through all the prophets to John the Baptist and then to the Messiah and the apostles and the elect over the Church of God. The faith develops to the priesthood of Melchisedek with Christ as High priest after the order of Melchisedek (No. 128) and all of the elect as priests of the order of Melchisedek (see also Commentary on Hebrews (F058)).
The name Mariam as applied to the sister of Moses and Aaron is also the same name applied to Mariam the mother of Christ, as the mistranslation as Maria or Mary has led to confusion among both so-called Christians and Muslims. Maria (Mariah) was the sister of Mariam and was the wife of Clophas. The family of Mariam mother of Messiah also had Levitical blood from the wife of the high priest Zachariah of the eighth division of Abijah and mother of John the Baptist (cf. v. 35).
The wife of Imram is named in verse 35 as the mother of Mary, which is attacked by the uninformed thinking they meant the mother of Christ as Mary which is the deliberate purpose of the text naming in verses 35-36 identifying the women as carrying the same name. Mary, Mariam or Marium (I, A and U are used interchangeably in Semitic languages) was a prophetess and the firstborn of Imram or Amram and Yochebed (Num. 26:59). All three of her offspring were set aside to be prophets and protected from Satan as the text says. Mariam (Mary) is also named as sister of Aaron (S. 19:28) whereas Mariam is the true sister of Aaron but the text for Mariam or Mary, mother of Christ, is also directed at her levitical lineage as sister of Aaron in conformity with her lineage as daughter of Heli of David through Nathan and of Levi through Shimei whom they pierced in accordance with the prophecies in Zechariah 12:12-14.
The text in the Surah goes on to deal with Mariam (called Mary) the Mother of Christ the Messiah and his place in the plan of salvation from verses 42-61. So the setting aside of the Family of Imram and Yochebed was to continue down to the Messiah and the elect of the church who are mentioned in the texts to verse 61.
The traditions claim that verses 1-34 were revealed on the occasion of the deputation of the Christians of Najran which took place on the tenth year of the Hijrah (632) (termed “the year of deputations”). However, they can only have been revealed much earlier and only recited by the Prophet at that time. The Jews became embittered after their experience at Badr. The reverse that occurred at Uhud, is referred to from verses 120-188. This reverse would have emboldened the Jews. They were desperate to wipe out the Unitarian Christians as they were allied with the Paulicians to the West who were preoccupied with the Byzantine Empire who themselves became Unitarians under some emperors (e.g. John Tzimiskes; cf. Role of the Fourth Commandment in the Sabbath-keeping Churches of God (No. 170); cf. also General distribution of the Sabbath-keeping Churches (No. 122)). The Trinitarians were nowhere near the threat to the Jews in Arabia that the Unitarian Christian Muslims were as they represented the original Christian church and a greater challenge to them.
The period of Revelation of this Surah is the Third and Fourth years of the Hijrah (624-625) and the explanation of the Battle of Mt. Uhud is given by Pickthall in his introduction.
In the third year of the Hijrah (624) the Meccans of the idolatrous sections of the Qureysh with a force of 3000 came against Al-Madinah to avenge their defeat at Badr in the Second Year of the Hijrah (623) and wipe out the Muslims. The Prophet initially decided to defend Al-Madinah but at the insistence of the companions went out to meet the enemy on Mt. Uhud posting his 1000 men carefully. He posted a third under Abdullah ibn Ubeyy who deserted him before the battle and said after the battle they did not think there would be any fighting that day and hence earned the term “the Hypocrite”.
The battle had begun well for the Muslims but was changed to near defeat by a band of fifty archers placed to guard an important sector of the battlefield. On seeing the Muslims winning they feared to lose their share of the spoil and abandoned their post and moved in to the main location. That opened the sector they were guarding to the Meccan cavalry who were able to attack and inflict severe losses on the Muslim force. The Prophet himself was wounded in the struggle and the force thought he had been killed and became demoralized until someone recognised him and that he was still alive and thus rallied the troops and they were able to retire in reasonable order.
The army of the Qureysh also retired after the battle and the wives of the tribal leaders who had accompanied them to the battlefield for purposes of morale began to mutilate the slain of the Muslims, making necklaces and bracelets of the ears and noses of the Muslim slain. Hind, the wife of Abu Safyan, plucked out the liver of the Prophet’s uncle and began to eat it. The Prophet on seeing this was moved to vow reprisals but an important revelation was granted to him and as a result mutilation was forbidden to all Muslims. Thus any Muslim that allows or condones mutilation of soldiers and the dead shows thereby they are not true Muslims and must be punished for the offence.
On the day after the Battle of Mt. Uhud the Prophet went out with those that survived of the force, including many of the wounded, seeking to convince the Qureysh that they were able to defend Al-Medina and discourage an attack. Tradition says that a friendly nomad met the Prophet’s force and went on and met the Qureysh and told Abu Sufyan that they were in good order and numbers and bent on revenge and thus this report convinced the Qureysh under Abu Sufyan to retire to Mecca.
Surah 62 (2-4 AH) The Congregation
Al-Jumaah “The Congregation” is the commanded assembly of the faith for the worship on the Sabbath Day which is tied to the faith and the covenant from Surah 4:154.
The reference is to verse 9. The Prophet was preaching in the Mosque according to the tradition. However, the emphasis was removed from the Sabbath to the preparation period on the afternoon of the Sixth Day of the week and this was named the Jumaah rather than the congregation of the Sabbath on the Seventh Day of the Week as called for in Surah 4 and elsewhere. This aspect is covered in the paper The Juma’ah: Preparing for the Sabbath (No. 285)
This was the same evil sin as perpetrated by the Trinitarians in moving to the Sunday worship of Baal. In this regard the Hadith was only able to bring it forward to the preparation period for the Sabbath and only in the Eighth century.
They applied the tradition that the Prophet and the congregation were praying in the Mosque and a caravan entered Al-Madinah with the beating of drums. The congregation broke away to look at it except for the twelve of the core faith which were probably the council of the church. According to Pickthall on one tradition, he says that tradition held it to have been a caravan of Dahyah al-Kalbi who is reported to have become a Muslim in the Fifth year after the Hijrah and thus it must have occurred before 227 CE. Pickthall allocates it to between 2 and 4 AH or 624-626 CE.
However, the application to the Friday as the Juma'ah did not occur until well after the Four Rightly Guided Caliphs and the murder of Ali and Hussein and the suppression of the true faith in Arabia and Persia.
The replacement of the Sabbath with Friday afternoon prayers is a heresy and will prevent all who follow it and do not keep the Sabbath from entering the First Resurrection.
Surah 004 (4AH) Women Commentary on the Koran: Surah 4 (No. Q004)
Surah 4 deals with the fidelity of the Church to Christ and the Seventh Commandment.
Exodus 20:14 You shall not commit adultery.
Verse 1 relates to Adam and Eve, and also to the Fifth Commandment and duty to the family.
Thus we have proceeded to the family and the responsibility to the creation from Adam and Eve and the Human Host on to the development of the faith in fidelity to the Temple of God and the Messiah as High Priest of Melchisdek. We proceed from the sanctification of the Ruddy, or reddish, heifer to the Golden or Glorified elect from Surah 2 (as Q002), to the Family of Prophets and Priests as sons of Imram and Yochebed of the elect in Surah 3 (Q003). We now go to the fidelity of the human species to God and to the family and the faith in Surah 4 (Q004) as the Bride of Christ. Thus the title is Woman as mother of mankind and as the Bride of Christ which is the Church of God. The text deals with “Women’s Rights” as the core of the family in raising the young and its protection.
The Surah was allegedly given after the Battle of Uhud and takes the sequence on in its logical conclusion in the development of the faith. The losses incurred at the Battle of Mt. Uhud necessitated the matter of the care of widows and orphans being addressed and the lessons to be drawn from that problem within the Laws of God in Scripture. It reportedly occurred between the end of the Third year and the end of the Fifth year of the reign of the council under the Prophet at Al-Medinah (cf. Noldeke). Pickthall notes Noldeke but states it is more likely between the end of the Third year and the beginning of the Fifth year in his introduction to S4.
The statement regarding the orphans follows on from the loss of the troops but also the Pagan Arabs did not accord rights to women, as they do not do so to this day, even while claiming to be Muslims, which claims are false. Thus the text follows on to the Rights of Women under Scripture also.
The losses at Uhud were primarily caused by the defection of the “Hypocrites” which comprised some third of their number as we saw in the introduction to Surah 3. This term then became applied to lukewarm or time serving people among the faith. In the last days one of the two elements of the church that are to be removed from the First Resurrection are the Lukewarm of the Laodiceans in addition to the “Dead“ of the “Living” Churches of the Sardis system of the Last Days (see the paper The Pillars of Philadelphia (No. 283)).
59 (4AH) The Exile Commentary on the Koran: Surah 59 (No. Q059)
Al-Hashr “The Exile” takes its name from verses 2-17 referring to the exile of the Bani Nadir. They were a Jewish tribe of Al–Madinah who were involved in treason and projected murder of the Prophet. They had their property confiscated also. The Hypocrites, as the lukewarm Muslims were called (as were the Laodiceans of the Last Days also), secretly sympathised with these Jews. The Hypocrites’ opposition to the Muslims had grown stronger since the reverses of Mt Uhud. However, when the Muslims marched against the Bani Nadir in their strong towers, the Hypocrites did nothing. When at length the Jews were reduced and exiled the Hypocrites did nothing and did not go with them into exile despite their previous assurances.
The date of the Surah is the Fourth year of the Hijrah or 625 CE.
63 (4 AH) The Hypocrites Commentary on the Koran: Surah 63 (No. Q063)
Al-Munafiqun “The Hypocrites” takes its name from the word in the first verse. Verse 8 refers to a remark of Abdullah ibn Ubeyy, the “Hypocrite” leader. He expressed the desire that the old aristocracy at Yathrib, of which he was the acknowledged chief, might regain the ascendency and turn out the refugees from Mecca whom he regarded as intruders. The date of the Surah is held to be the Fourth Year of the Hijrah or 625/6 CE
58 (4-5 AH) The Woman that Disputes Commentary on the Koran: Surah 58 (No. Q058)
Al-Mujadilah “She who Disputeth” takes its name from a word in verse 1.
A Woman had come to the Prophet with a specific complaint that her husband had put her away for no just cause and employing an old pagan formula, saying that “her back was for him as the back of his mother” and she disputed with the Prophet because he would take no action until the revelation was given to him in this Surah. There is a brief reference to this method of getting rid of wives in Surah 33:4. Therefore this Surah must have preceded Surah 33 as the Muslimin saw it. The Prophet and church ruled that wives could not be put away for a lie and that no one could be as a mother except the ones that gave them birth or was an actual mother to them as a wife of their father (1Cor. 5:5).
The Surah is revealed in the same year as Surah 33 in the Fourth or Fifth year of the Hijrah in 625 to 626 CE.
65 (5-6 AH) Divorce Commentary on the Koran: Surah 65 (No. Q065)
At-Talaq derives its name from the texts in verses 1-7. It contains an amendment to the laws on divorce set out in Surah 2.
Tradition has it that it refers to a mistake made by Ibn ‘Umar in divorcing his wife, which was said to happen in the Sixth year of the Hijrah. However, others related that the Prophet only quoted this Surah which had already been revealed. Thus the date is the Sixth year of the Hijrah (627 CE) or a little earlier.
024 (5-6 AH) The Light Commentary on the Koran: Surah 24 (No. Q024)
Surah 24 An-Nur, “Light” derives its name from verses 35-40. It is deemed to be descriptive of the Light of God “as it should shine in the home of followers” as Pickthall deems it; the greater part of the Surah being legislation for the purifying of home life. There are two traditions relating to the Surah. It is agreed that the Surah was revealed in the Fifth and Sixth years of the Hijrah which was in 626 and 627 CE. The second and weaker tradition places it in the Ninth year of the Hijrah (i.e. in 630/31).
Verses 11-20 relate to the slandering of Ayeshah, the young wife of the Prophet, who was left behind on a march returning from the campaign against the Bani’l-Mustaliq. She was found by a young soldier and mounted his camel while he walked and led it. Remember, we should not underestimate the capacity for arrogant defamation in the religious community.
Scripture provides for the regulation of the Community as the Law of God. The church has the capacity to dispense justice with mercy and thus some punishments are limited. Such as stoning to death is limited and replaced under Christ’s examples of mercy with the lash rather than death.
33 (5-7 AH) The Clans Commentary on the Koran: Surah 33 (No. Q033)
We have seen above that Surahs 3 and 8 refer to the previous battles of Badr and Mt. Uhud and they deal with the operations of the idolatrous Meccans against the Muslims. The Meccan leader was Abu Sufyan and they continue on under his command in those battles to the War of the Trench and the Battles of the Clans revealed in this Surah 33.
The Surah Al Ahzab takes its name from the army of the allied clans which came against the Muslims at Yathrib or Al Madinah in the Fifth Year of the Hijrah (vv 9-25). The Prophet had expelled certain of the Bani Nadir, a Jewish tribe from Yathrib, on the grounds of treason (cf. Surah LIX). These Jews went first to the leaders of the Qureysh in Mecca and then to the great desert tribe of the Ghatafan to recruit their assistance in exterminating the Muslims. They promised them help from the Jews at Yathrib. The result was that the Qureysh with all their clans and the Ghatafan with all their clans marched against the Muslims with the intention of destroying their strength at Yathrib and exterminating them.
When the news was conveyed to the Prophet he ordered a trench to be dug before the city and led the digging himself. The Trench for which the war was named was completed by the time the 10,000 strong army of the clans arrived. The army under the Prophet was 3,000 strong and that of the Clans 10,000 and the Trench lay between them.
For nearly a month the Muslims were subjected to constant showers of arrows and they were in constant threat of massive attacks of forces far greater than they. Then the Jewish tribe of the Bani Qureyzah to their rear broke their alliance with the Muslims and made alliance with the Qureysh. The matter was serious.
The women and children had been placed in towers like the peel towers of Northern England. Every family of note had built one for protection from raids. They were unguarded and many of the Muslims asked to send some of their number to guard the families. The Bani Qureyzah had not as yet shown their treachery as the clans were not as yet assured of victory.
The Muslim cause seemed hopeless.
A Muslim sympathiser in the enemy camp sowed distrust between the Bani Qureyzah and the chiefs of the Clans. The Trench was an unexpected formidable obstacle and at this critical point a fierce and bitter wind from the sea blew for three days and nights and they could neither keep a shelter up or cook or light a fire. Abu Sufyan the leader of the Qureysh then raised the seige. The following morning when the Ghatafan saw they had departed, they too withdrew to their tribal areas.
The next day when the Muslims returned from the Trench they besieged the treacherous Jews of the Bani Qureyzah in their towers of refuge, in a siege which lasted twenty-five days. When they at last surrendered, the tribe of Aus, whose adherents the Jews were, asked the Prophet to show the same grace he had shown to the tribe of Kharaj in the case of the Bani Nadir, in allowing them to intercede for their dependents.
The Prophet asked them if they wanted one of their people to decide concerning them. They agreed and he appointed Sa’d Ibn Mu’adh, one of the great chiefs of the Aus who had been wounded and was being cared for in the Mosque.
Sa’d ordered their men to be put to death. Their women and children were to be made captive and their property divided among the Muslims at the will of the Prophet. Note that he had already issued the tithe instructions of the war due according to the 20% poor tithe of the Third year (cf. Surah 8). Verses 26 and 27 refer to the punishment of the Bani Qureyzah. This account is derived from Ibn Kaldun which Pickthall uses as superior to the more diffuse account of Ibn Hisham.
As we saw Surah 8 takes its name from the opening phrase declaring that all items in the world belong to Allah’ and that as such they must be treated as God’s property and hence must be tithed as all other property under the Biblical Tithe Laws as Abraham tithed to Melchisedek, priest of the Most High God at Jerusalem (see the paper Tithing (No. 161). As a result of this activity all the Arab people are subject to tithe to the Messiah as the High Priest of Melchisedek being in the loins of Abraham including Levi and the entire Israelite priesthood as well as those of Islam. These include also all the sons of Shem who was priest of God as Melchisedek. So also the Gentiles of the conversion are required to tithe. From the return of Messiah the entire world will be subject to the priesthood (see Melchisedek (No. 128) and Commentary on Hebrews (F058)).
The division of the spoils among the participants occurred one month after the Battle of Badr in the Second Year of the Hijrah and eleven months before the Battle of Mt. Uhud (cf. Surah 3) where the enemy of the pagan Qureysh came against the Muslims with a force of 3000, and in the Fifth Year of the Hijrah the pagan allied clans came against them with a force of some 10,000 to besiege Al-Madinah in the War of the Trench referred to in this Surah.
The battle of Badr at Tabuk was in the year prior to the battle at Mt. Uhud referred to in Surah 3. A Meccan caravan under Abu Sufyan of the Qureysh was returning from Syria and, fearing an attack from Al-Madinah, sent a camel rider on to Mecca requesting urgent assistance. The historical references are in Surah 8 above.
However, we see from Surah 8 that the Muslims were warned that there will be much greater conflicts ahead. So we saw in Surah 3 at Mt. Uhud the following year with 3000 enemy and now at the Battle of the Trench in Surah 33 with 10,000 at the “Battle of the Clans”. As we saw previously, it is without doubt that the warnings were taken from the Spirit drawing the prophecy of Revelation chapter 2 regarding the Pergamos era, which era this was, to the attention of the Council of the Muhammad of the Church of Arabia under the Prophet. The prophecies of the Prophet under Surah 30 Romans referred to the victories of these later battles.
In the Third year of the Hijrah (624) the Meccans of the idolatrous sections of the Qureysh with a force of 3000 came against Al-Madinah to avenge their defeat at Badr in the Second year of the Hijrah (623) and wipe out the Muslims. The details of the sequence of the battle of Mount Uhud are contained in the text in Surah 3, page 44 above. However from Surahs 003 and 033 an important revelation was granted to the Prophet and as a result mutilation was forbidden to all Muslims. Thus any Muslim that allows or condones mutilation of soldiers and the dead shows thereby they are not true Muslims and must be punished for the offence.
Unfortunately this barbarism exists to this very day among the Arabs.
Another important lesson was derived from this Surah 33. In verse 37 we see a reference to the unhappy marriage of Zeyd, the Prophet’s freedman and adopted son, with Zeynab the cousin of the Prophet and proud woman of the Qureysh.
The Prophet arranged the marriage with the idea of breaking down the old barriers of pride and caste and disregarded the feelings of Zeynab.
Traditions say that both she and her brother were opposed to the match and that she actually wished to marry the Prophet. Pickthall also records that for Zeyd the marriage was nothing but an embarrassment and humiliation.
When the Prophet was made aware of the situation he urged them to stay together, tradition says, to save face. Zeyb did divorce Zeynab and the Prophet was commended to marry Zeynab.
In this matter the church was forced to repudiate adoption as a valid process. Thus the wife of an adopted son was not subject to the same restrictions as a natural son. This appears to be contrary to Scripture and the limitations on the marriage of a father or natural son’s spouse contrary to 1Corinthians 5:5.
In marriage it was then also established that a woman’s inclination must be taken into account. Thus modern Islamic forced marriages are contrary to Islam. Unhappy marriage is held to be contrary to the will of God and thus whilst the Scriptures are clear that divorce is violence to the family and God hates it, it must be permitted under some circumstances in the faith.
005 (5-10 AH) The Feast or the Table Spread Commentary on the Koran: Surah 5 (No. Q005)
The name of the Surah derives from the Second Sacrament of the Faith following on from Baptism. It is The Lord’s Supper and means the Feast or the Table Spread. The text symbolised the Footwashing, Bread and the Wine of the main feast of the faith on the evening at end 13 Abib beginning the Lord’s Supper at 14 Abib before Christ was to be killed as the Passover Lamb at 3pm on 14 Abib and buried before dark beginning 15 Abib, which was the Passover and which began that phase of the Sign of Jonah (No. 013). It refers to the symbolism of the Lord’s Supper set out for the Sacrifice of Christ and is derived from the reference at verse 112ff.
Pseudo-Christians refer to this as the Eucharist but have trivialised the extreme sanctity of this annual sacrament to a weekly rendition of the sacrament on a Sunday, developed from the Baal or Sun Cults and the worship of the Goddess Easter whose festival was also instituted on the Friday and Sunday of the month of the Passover system. The paganised Arabs of the Hadith have lost all understanding of the symbolism and sanctity of the Lord’s Supper and will be condemned to the Second Resurrection of the infidels and heretics because of it. They also corrupted the Sabbath to a Friday heresy, when we see from Q004 that the Sabbath or Seventh Day of the week is tied to the Covenant.
There are two references, the first at verse 3 which announces the completion of their religion of those of the Surrender which is symbolised by the Lord’s Supper and is the completion of the Faith. Also the last text was uttered as the last of our duties, and the last text at the end of the Surah that refers to the last comments made by the Prophet at his last visit to Mecca. That was the “Farewell Visit” when he spoke to the assembled thousands at “Arafat.” Noldeke supposes that two other verses near it are of the same date at the end before his death and the conversion of Arabia. Pickthall agrees with Noldeke in this. Rodwell has placed this as the Last Surah of the Revelation as Pickthall notes but it is better here as it sits in the sequence of Revelation more correctly.
Baptism is the First Sacrament and our entry to the faith and the Lord’s Supper (The Lord’s Supper (No. 103)) is our annual and final confirmation of our covenant with God as servants of Christ and priests of the order of Melchisedek (cf. the papers Melchidedek (No. 128) and (128B) and Commentary on Hebrews (F058).
This is our covenant and the confirmation of our Surrender to Eloah as the One True God. In the text here we emphasise that the text in the Koran uses the Arabic form derived from Eastern Aramaic derived from the Chaldean Elahh. The Arabic of the Koran is Allah’ or Al Lah’ (both are rendered as Allah, which really means “The Power” or “The Deity” as does the Hebrew Eloah (Chald. Elahh) who alone is the One True God. Only He is Ha Elohim as The God, the core of the plurality of the elohim, who are all sons of God of the heavenly Host (cf. Job 38:4-7; Ezra 4:23-7:26).
48 (6 AH) Victory Commentary on the Koran: Surah 48 (No. Q048)
Al Fath takes its name from the word Fath or “Victory”. Pickthall holds that it refers not to the conquest of Mecca but to the truce of Al Hudeybiyeh, which seemed at the time to be a setback for Al Islam but proved to be in fact their greatest victory.
In the Sixth year of the Hijrah (622 CE) or in 627/628 CE the Prophet set out with some 1400 of the faith from Al Madinah and the country round in the garb of pilgrims, not for war but allegedly to visit the Ka’abah. When they drew near to Mecca they were warned that the Qureysh had gathered their allies against them. Their cavalry under Khalid ibn Al Walid occupied the road before them. They detoured through the gullies of the hills and escaped to the valley of Mecca and camped at Al Hudeybiyah below the city. The Prophet refused to give battle and repeatedly tried to parley with the Qureysh, who had themselves sworn not to permit the Muslims to reach the Ka’abah. The Muslims were all this time in some danger. Because of his clan relationships and influence Othman ibn ‘Affan was sent into the city. He was detained by the Meccans and (according to Ibn Hisham Part II, pp176-178) news that he had been murdered reached the camp of the Muslims.
It was then that the Prophet, who was sitting under a tree, took from his comrades the oath (referred to in verse 18) (cf. Ibn Hisham ibid., p.179; cf. also Pickthall). They vowed they would hold together and fight to the death. Then it became known that news of Othman’s death was false, and the Querysh agreed to a truce under terms favourable to them. The terms allegedly were that the Prophet and his people were to give up the project of visiting the sanctuary for that year, but were to undertake the pilgrimage for the following year when the idolaters undertook to evacuate Mecca for three days to allow them to do so.
Pickthall quotes Ibn Khaldum as saying “And there was never a victory greater than this victory; for as Az-Zuhri says, when it was war the people did not meet, but when the truce came and war laid down its burdens and people felt safe one with another, then they met and felt safe one with another, then they met and indulged in conversation and discussion. And no man spoke of Al Islam to another but the latter espoused it, so that they entered Al Islam in those two years (i.e. between Al Hudeybiyah and the breaking of the truce by Qureysh) as many as all those who had entered it before or more” (Ibn Khaldun, Tarikh Supplement to Part II Bulaq 1284 AH following Ibn Hisham cf. Pickthall)).
The truce was broken by the Qureysh as they were losing the peace and had lost a great many converts to Al Islam which was the undoubted aim of the Prophet’s forces visiting Mecca, which was an idolatrous shrine. The Surah is dated to this Sixth year of the Hijrah.
61 (6AH) The Ranks Commentary on the Koran: Surah 61 (No. Q061)
As-Saff The Ranks takes its name from a word in verse 4. It was held to have been revealed at Mecca. If that were to be so then (according to Pickthall) it had to have been revealed while the Prophet and the companions were encamped in the valley of Mecca when the truce of Hudeybiyah was being negotiated, as the contents evidently refer to the Al-Madinah period. Tradition reportedly associated some of the text with that period. Thus it is allocated by Pickthall and others as being from the Sixth year of the Hijrah in 627/8 CE.
This Surah is a great stumbling block to Islam. The use of the word Ahmad, meaning the Comforter or the Holy Spirit, is incorrectly applied as a name of the Prophet where the praised one referred to in verse 6 is associated with Christ and refers to the Comforter as the Holy Spirit, which was announced by Christ and made available by his sacrifice and acceptance as the Wave Sheaf Offering on the Sunday morning for his acceptance at the Throne of God. He returned that afternoon to the apostles with the power to convey the Holy Spirit to and on them (cf. John 20:22; and see the paper The Forty Days After the Resurrection of Christ (No. 159A)).
Pickthall confirms this misunderstanding with which he himself is corrupted and appears in his footnote 1 to verse 6 (p. 583) and he then attributes the misunderstanding as being accepted by many Christian communities of the East as being a prophet yet to come and he then holds that “and most of them accepted Muhammad as that prophet” which is a blatant false statement on a number of counts. It involves a complete rejection of the fundamental purpose of the Messiah in making the Holy Spirit available to mankind at Pentecost 30 CE, which was his primary purpose in being and the intent of this Surah.
No other error of understanding and false teaching has done more harm to the faith than this heresy in Arabia.
60 (8 AH) The Woman to be Examined Commentary on the Koran: Surah 60 (No. Q060)
Al-Muntahanah “She who is to be examined” takes its name from verse 10 where they are to examine women who come to them purporting to be converts to Islam and if they find them sincere they are not to return them to the idolaters.
This Surah was a major modification of the terms of the Truce of Hudeybiyah where the Prophet had been forced to agree to the terms that required Islam under the Prophet to return all fugitives, male and female to the idolaters while the idolaters were not obliged to hand over the renegades from Al-Islam.
Those terms under Biblical Law were incorrect and had to be repudiated as soon as possible.
Pickthall holds that it was due to the more terrible persecutions that the women had to endure if extradited and their helpless social conditions that were the cause of the charges but the reasons are clearly seen in Biblical Law when a servant is not to be returned to their masters if they claim sanctuary in Israel, both the nation and the faith.
Women refugees who were sincere and not fugitives of crime or family quarrels could be paid an indemnity for by the Muslims, whereas for Muslim wives who fled to the Qureysh there was no indemnity to be paid. However, the Islamic state provided that in reverse of fortune the indemnities would be paid by the Islamic state whatever their wives had taken of their property.
The women seeking refuge had to make a vow which is seen at verse 12 of the Surah.
The Surah was revealed in the Eighth year of the Hijrah (629/30 CE).
57 (8-9 AH) Iron Commentary on the Koran: Surah 57 (No. Q057)
Al-Hadid “Iron” derives its name from a word in verse 25. The reference in verse 10 to the “Victory” is held by Pickthall to refer to the conquest of Mecca. Noldeke holds it to refer to the Battle of Badr, (G. Des Qorans, 2nd ed. Pt. 1, Lepzig 1909, p. 195); which Pickhtall holds to be impossible as the text says that the Muslims had spent and fought and none had done so prior to Badr. Although there had been many persecuted before the First Hijrah in 613 which seems to be ignored (cf. Introduction to Surah 19 “Maryam.”)
Either time frame is thus possible. Pickthall holds it to have been written in the eighth or ninth year of the Hijrah (629/30), whereas Noldeke would place it in the fourth or fifth year of the Hijra (hence 626/7). It is at any rate a post-Meccan Surah.
009 (9 AH) Repentance etc Commentary on the Koran: Surah 9 (No. Q009)
The function of Surah 9 “Repentance” and its placement following Surah 8 “Spoils” serves two purposes. One is that it shows the responsibility of the faith in supporting the widows and orphans from the spoils along the lines of the poor due of the third year tithe. The next is to show the function of the Calendar and the four sacred months that must be preserved. The 12000 paganised Arabs of the Post Meccan Battle with the Bedouin at Hunayn show the lack of Repentance and weakness in comparison to the 300 under the command of the Prophet at Badr and Tubuk. It pointed to the Hadithic destruction of Islam.
Surah 9 is termed “Repentance” (At Taubah) from verse 104. It is also often called Al Bara’at the Immunity from the word beginning verse 1. Thus forming the declaration of Immunity from obligation to the idolaters, which also is rendered “Repudiation” from this term. Repentance is inward looking to perfect the individual. The concept of repudiation is opposed to that of repentance of the individual. Repudiation results in the persecution of those who differ, which identifies the blood bath that is modern Islam.
The Surah was taken to Mecca in the 9th Year of the Hijrah by Abu Bakr as leader and read out to the multitudes there by Ali and signified what was hoped was the end of idolatry in Arabia. The pagan pseudo-Muslims made sure idolatry was not removed however.
Wikipedia also explains the text as follows:
Sūrat Al-Tawbah (Arabic: سورة التوبة, "The Repentance"), also known as al-Barā'ah ("The Repudiation"), is the ninth chapter of the Qur'an. It contains 129 verses and is one of the last Medinan chapters. It is the only sūrah of the Qur'an that does not begin with the basmala. This sūrah was revealed at the time of the Battle of Tabuk.
Verse 37 documents the prohibition of nasīʾ, the calculation of intercalation for the lunar calendar by the priests of the Banu Kinanah tribe of the Quraysh. This prohibition was repeated by Muhammad during the Farewell Sermon on Mount Arafat, which was delivered during the Farewell Pilgrimage to Mecca on 9 Dhu al-Hijjah 10 AH.
According to Zayd ibn Thabit, when the Qu'ran was first being compiled, he found the last verses of this sūrah in the possession of Abu'l-Khuzayma al-Ansari and no one else. In another account, Ubay ibn Ka'b informed Zayd that the Prophet taught him the end of this sūrah and recited the same verses. Some, like Ibn Hazm, suggested that Abu Khuzayma was the only one to have the last verses in written form, as Zayd and others had memorized them.
The absence of the Bismillahi’r Rahim (In the name of Allah the Benificent the Merciful) from this text is an error or on account of “the stern commandments against idolaters which it contains” (in vv. 1-12) (as per Pickthall and others). The last texts of this Surah are also additions from memories of some others. This was a weakness in the compilation of the Koran texts and there were differences in the other texts. The Persian and the North African texts among the Berber (in Berber) also differ and a great effort has been made to eradicate all other texts other than the Arabic that conforms to the more common text to claim conformity. This practice has all the academic integrity of Luddites. Also the original Arabic is not fully understood by modern Arabs and most Muslims do not understand the Bible on which it is based at all. The Holy Spirit on Baptism is essential to understand both the texts of the Scriptures and the Koran. That is why Trinitarians, Ditheists and Hadithic etc. Muslims cannot and do not understand nor follow the texts properly. Genuine repentance is required as an adult before baptism is conferred and the Laying on of Hands to receive the Holy Spirit. Very few Muslims are baptised and fewer, if indeed any, accredited officers to confer baptism; although, the Koran requires baptism. See the papers The Koran on the Bible, the Law and the Covenant. (No. 083) and Repentance and Baptism (No. 052).
The Battle of Tabuk is, as we see from the previous Surahs, synonymous with the Battle of Badr. We saw from Surah 8 the regulations issued for the spoils of war and the compensation for the widows and orphans at the 20% rate of the poor-due of the Third Year tithe which is paid with the First Tithe which totals 20% of the First and Second Tithe and is paid in the Third Year of the Seven Year Cycle which ends in the Sabbath Year.
As a result of these regulations the paganised Arabs destroyed the Calendar and the understanding of the jubilee systems and they deliberately misconstructed the Calendar of the church in Arabia with the contrivance of the Rabbinical Jews with their Hillel system and 49 year Jubilee (see the papers Hebrew and Islamic Calendar Reconciled (No. 053), The New Moons (No. 125) and Hillel, Babylonian Intercalations and the Temple Calendar (195C)).
The last verses of the Surah were additions and not original and the texts on the verses or ayats 36 and 37 were issued because of the intercalations being used by the Jews and the paganised Arabs to alter the intercalations for the Temple Calendar from the original system cited to the New Moons as determined by the conjunction which was in use at the Temple period and in the church from Christ and the Apostles.
In 344 CE two Jewish rabbis took the Babylonian intercalations from Babylon to Hillel II at the Jewish court from Jamnia. They were not in accordance with the conjunctions and had been calculated from the Seventh century BCE at Babylon. They allowed the crescent moon to function and allowed the Jews to play with the calendar and postpone months. They developed this system and in 358 CE Chief Rabbi Hillel II issued a new calendar which allowed the perversion of the intercalations and the placement of the New Moon on the crescent moon of the Moon God Sin which was worshipped as Qamar in Arabia with the sun goddess as the consort Shams in the same way as Baal and Easter or Ashtoreth were worshipped in the Levant but with Baal (Lord) a sun god as a male deity.
We see here that verses 36 and 37 document “the prohibition of nasīʾ, the calculation of intercalation for the lunar calendar by the priests of the Banu Kinanah tribe of the Quraysh. This prohibition was repeated by Muhammad during the Farewell Sermon on Mount Arafat, which was delivered during the Farewell Pilgrimage to Mecca on 9 Dhu al-Hijjah 10 AH.”
We see that these two verses are actually dealing with the postponement of the Sacred months which prohibit warfare and concern the false usage of the Babylonian intercalations as opposed to the original Temple Calendar. The Babylonian intercalations were false intercalations some six times in the 19 year time cycles that differ from the Temple Calendar and the Calendar of the Church of God. It was presented by the Hadith as prohibiting the proper regulation of the alleged “twelve month” Temple Calendar (cf. God’s Calendar (No. 156)).
The church had never accepted the Hillel Calendar and the Babylonian intercalations, as the Hillel system was not issued until 330 years after Christ had commenced the church using the correct Temple Calendar in 358 CE. And no one, not even the later Trinitarians of 381-451 at Chalcedon, had accepted the later heresy and it was not until the false prophets of the Churches of God accepted Hillel in the 20th century was it ever to enter the Churches of God, accept for a small period in Transylvania recorded by Rabbi Kohn at Budapest in 1894 by a small group of Judaisers. We made further comment at verses 36-37 of the Surah.
As we can see the Banu Khinanah tribe of the Qureysh were tasked with making the intercalations at Mecca for the paganised Arabs which they did based on the Babylonian intercalations which had also been adopted by the Jews under Hillel some two and a half centuries before the Arabian prophet tried to correct it and stamp out the worship of the crescent moon in paganism.
The calendar based on the crescent moon and its intercalations from Babylon continued on up until the last sermon of the Prophet and he reiterated the injunctions but the paganised Arabs utterly perverted the reforms by destroying the complete system of intercalations misrepresenting the ayats in Surah 9 to prevent the Temple Calendar being reintroduced, and at the behest of the later rabbinical Jews also, which would have wrecked their unlawful and reprehensible calendar of Hillel of 250-300 years earlier.
The modern example is that in 2016 the intercalations in Hillel were applied with the result that the feasts were in the Second, Fourth and Eighth months according to the actual Conjunctions and Equinoxes and the true Temple Calendar. Instead of keeping the calendar correctly in the First, Second, Third and Seventh of the Sacred months they were kept in the Second, Third, Fourth and Eighth months of the year contrary to God’s Law.
The fact is that since the intercalations were stopped by the paganised Arabs under the Hadith, Islam has seldom kept the Sacred Months in the correct months and never ever kept God’s Calendar and the Sabbath, New Moons or Feasts. In the same way the Armstrongite Sardis Churches of God have seldom and only by accident kept the feasts on the correct days and have never kept the New Moons and Sabbaths correctly, encouraging trade contrary to Amos 8:5 on Sabbath, and never keeping New Moons except by sheer fluke. The Trinitarians have never kept the Laws of God.
They will only be brought to repentance when the Witnesses arrive and commence to deal with the false religions of the world and especially Hadithic Islam, the Trinitarians and Hillel Calendar keeping Jews and Churches of God (see the paper The Wtinesses (including the Two Witnesses) (No. 135)). Many will die or suffer great agony from the Plagues of Egypt that will be inflicted on them. If they have not repented by the arrival of the Messiah they will be disallowed from the First Resurrection and Messiah will kill all those that do not repent.
The fact that the Hadith enabled the pagans to destroy Islam and the Arabian church’s functional calendar and prevent its observance of the Temple Calendar and the true Feasts was and is considered a bonus both by the pagan Arabs of the Hadith and the Jews of Hillel. For that they will die.
The Original Temple Calendar is historically provable and has been kept by the Churches of God since Christ and the Apostles with the exception of some of the Sardis and Laodicean systems and especially in the Twentieth and Twenty-first centuries (see God’s Calendar (No. 156)). For that sin and heresy they will be rejected from the First Resurrection as will Hadithic Islam (see the paper Pillars of Philadelphia (No. 283)).
The Elect of the First Resurrection will consist of the 144,000 of the Elect leaders and Prophets, and the Great Multitude, a few Muslims under the Rightly Guided Caliphs and very few if any under the Trinitarian systems. These are they who were baptised and keep the Laws of God including the Sabbaths, New Moons and Feasts, and the two sacraments of the church being Adult Baptism and the Lord’s Supper. Few will achieve it and only those of the Five chosen eras of the Churches of God as Churches. Sardis and Laodicea of the 19th, 20th and 21st centuries are rejected except for a few faithful.
49 (9 AH) The Dwelling Commentary on the Koran: Surah 49 (No. Q049)
Al-Hujarat derives its name from verse 4 meaning the “dwelling” or the “private apartments” and is understood to refer to the many deputations that came to Medinah to consult with, and offer allegiance to, the Prophet (and perhaps less to the faith and the church centred there). This was the Ninth year of the Hijrah and is said to concern the conduct of the deputations and one in particular whose behaviour was unruly. Many of the deputations coming in to profess allegiance to the Prophet were doing so for all the wrong reasons and marked the downward spiral of the church and the doctrines there, and its increasing militarisation, which would ultimately result in the degeneration into the Hadith, and the false doctrines emanating from the worship of Baal as Hubal or “The Lord” at Mecca and throughout the Middle East.
It is dated to the Ninth Year of the Hijrah or 630/1 CE.
110 (10 AH) The Help Commentary on the Koran: Surah 110 (No. Q110)
An-Nasr is one of the very last Surahs revealed as it came to the Prophet only two weeks before his death. It refers to the last days and the Triumph under Messiah when all are converted.
It is not known when SS 007 and 66 were given AH).
The Heights Commentary on the Koran: Surah 7 (No. Q007)
Surah 7 takes its name from words in verse 46 “And on the Heights are men who know them all by their marks.” This text often is used to term the Surah as “Purgatory” (e.g. Rashad Khalifa) as the general theme is that of those who oppose the will of God from Satan on down through the ages and of Divine Guidance. They are thus removed from the First Resurrection and sent to the Second Resurrection which requires them to wait for another thousand years until after the Millennium. Hence the Trinitarian pseudo-Christian concept of Purgatory in being in a position of waiting for judgment is introduced.
Pickthall considers that the best authorities all assign the text to be from the same period as Surah 6, which is the Prophet’s last year in Mecca. Although he says that some consider that verses 163-167 may have been revealed at Al-Madinah.
The Prohibition Commentary on the Koran: Surah 66 (No. Q066)
There are three views or traditions as to the origin of this Surah from verses 1-4.
At-Tahrim takes its name as the “Banning” or “Prohibition” from a word in verse 1.
The Hadithic traditions attribute three origins to the Surah, only one of which could be true, and most probably none are true.
An important aspect of the translation and text is that according to Pickthall all the wives of the Prophet were widows except for Ayeshah and she, like they all were, was thrust on the Prophet out of necessity as widows or as with Ayeshah as a legatee from Abu Bakr who outlived him anyway.
He is noted by the Scholars, as recorded by Pickthall, as having only one son who was named Ibrahim and thus he was not the father of a son named Qasim which was his own true name. Abu Qasim is thus the misapplied name Father Qasim and not Father of Qasim.
The traditions are recorded by Pickthall as:
1. The Prophet was fond of honey. One of his wives was inveigled into staying with him longer than was customary. Ayesha knew of the Prophet’s horror of unpleasant smells and with two other wives held their noses and accused him of eating the produce of a rank smelling tree, Maghafir. The Prophet allegedly said he had eaten only honey and the women said the bees had then been fed on Maghafir. The Prophet allegedly then vowed to eat no more honey.
2. Hafsah allegedly found the Prophet in her room with Marya the Coptic girl given to the Prophet by the ruler of Egypt. Marya became the mother of the only male child of the Prophet named Ibrahim. The Prophet was remarried by this stage. This conduct was on a day that custom allegedly was allocated to Ayesha. This could not have been earlier than a few years before the death of the Prophet when she was 18. Allegedly, the Prophet, moved by Hafsah’s distress vowed to shut Marya away and asked her not to tell Ayesha which she promptly did boasting of how easily she had got rid of Marya.
3. Before Al-Islam, it was alleged that women had no rights in (Paganised) Arabia, (which was not true) as the Church of God assigned Biblical rights to the women and the Jews also accorded rights under Biblical law. The women were accorded rights under the Koran in accordance with Biblical law which the traditions of the Hadith alleges they were inclined to exaggerate. Omar is recorded as remonstrating with Hafsah, his wife, about her presumption when she said his own daughter Hafsah, the wife of the Prophet, was guilty of this presumptuous behaviour.
The purpose of all three traditions was to assert polygamy to the Prophet.
Pickthall considers tradition 2 most likely and favoured by the commentators on the text but acknowledges 1 and 3 are the best authenticated and favoured by many of the great traditionists.
The Biblical text of the NT allows only one wife to an elder of the Church of God. The aspects of Polygamy are examined in the paper Polygamy in the Bible and the Koran (No. 293).
The Prophet’s position as head of the church and the state made him responsible for widows and legatees. There are no children recorded as being born to the Prophet by Ayesha. And Marya is the alleged mother of Ibrahim, the only male child of the Prophet. He was faithful to his first wife until her death. The obligation is on those who assert children to multiple wives, to identify the wives and the names of the children. Polygamy is not permitted to the elders of the Churches of God. Remarriage on death or divorce is permitted.
Ali was the Prophet’s nephew and he took over responsibility for the conduct of the faith with Hussein after the Four Rightly Guided Caliphs. There were no children recorded as being involved.
Thus the chronological order, when coupled with the Scriptures, gives a clear and certain origin of the Qur’an or Koran and make a path of education obvious to the reader.
The Surahs given in Chronological order were not listed but rather given by the Prophet in Arabic poetic form and memorised and recorded for specific purposes. As was, for example, Surah 19 when it was taken to Abyssinia to prove the Sabbatarian Christianity of the church at Mecca to the Sabbatarian Unitarian Churches there in Abyssinia. It was for that reason that the idolatrous Meccans argued that the church refugees were not true Christians because they were not Trinitarians, which argument the Negus rejected. They had argued that the refugees be sent back to Mecca where they would be further persecuted.
The List of Surahs in Numerical Order :
was done in part to make a parable of the Koran. And it is highly likely that it was placed in that order for two reasons. It started with the prayer which was a later addition. Surah Two The Heifer was written as the largest Surah because it explains the position of Jesus Christ as the High Priest of the Temple of God and the elect as the Temple and as a Kingdom of Priests after the order of Melchisedek as explained in the Book of Hebrews (F058). The Temple was sanctified by the Adamic or reddish heifer all of which pointed to the Christ in the sanctification of the Temple of God. It became the goldish heifer referring to the justification of the elect and their glorification as seen in the countenance of Moses at Sinai in talking with Christ. It outlined the plan of salvation.
Surah Three explains the establishment of the Priesthood with Moses in Israel and the law and then goes on to the Prophets and the Messiah through his birth from the Virgin and the establishment of the church. These are the two key papers with the Fourth and Fifth explaining the place of women in the faith, which was the single greatest sin of the Arabs. The text then goes on to establish the Lord’s Supper as the Second Sacrament of the Faith. Surah 6 concerns the sheep of the People of God.
Each of the Surahs explain how the Resurrections are critical to Judgment and survival in the First and Second Resurrections and the Judgment. It is the single most important theme of the Koran. It is reinforced again and again that the Gardens of Paradise which was an ancient term for the Eden system are restored for the First Resurrection and the Millennium of a thousand years under Messiah; and then the Second Garden of Paradise in the Second Resurrection. If repentance is not forthcoming those that do not repent are allowed to die and are placed in the Lake of Fire and their bodies are burned and they are brought to mind no more.
Many Islamic scholars did not understand the Scriptures and one placed the time frame as five hundred years apart and many others had no idea of the duration at all, when the Bible is specific.
At the death of the Prophet, the numerical sequence of the Koran was organised so that the theological structure was detailed, but the idolaters used the Hadith to destroy all understanding of the faith. They are now like asses laden with golden books understanding nothing.
In the entire Koran or Qur’an untold thousands of Scriptures are referred to and many are referred to many times over. We are listing all of those in the texts and also in the Index of Scriptures in QC below.
End tape 4
Problems in the Understanding of the Koran
It is held that Surah 4:157 denies the crucifixion. Indeed Professor A. H. Johns holds that position from the words:
They (The Jews) say, ‘We killed Christ, Jesus the son of Mary, the Messenger of God’. They did not kill him and they did not crucify him, but it was made to appear to them (as though they had). (A H Johns, The Koran Pt. II, Bulletin of Christian Affairs, No. 113, July 1981, p. 12.)
It does not follow that the Koran was denying that the attempt was made or that the physical death ensued. The Jews were claiming that they had killed Christ and he was not resurrected. They claimed at the time that he died and stayed dead. From the plain words of the text in Al Tariq it appears rather the contrary. It is equally possible that he was rejecting the claims of the Jews regarding the resurrection. The additions in brackets are not the original statement. If Prof. Johns’ interpretation is correct, then the Arabian Prophet is disqualified as a prophet as he contradicts the Law and the testimony (Isa. 8:20). There must, therefore, be another interpretation of the text.
(As the very words are part of the revelation within Islamic tradition, sometimes the individual style of the Bible writers is a cause of concern to Muslims. The concept of inspiration and accuracy of the Holy Spirit has been lessened by syncretic alteration and watering down of biblical law and teaching by Athanasian doctrine (and antinomianism) and is largely responsible for this view. See also Johns, ibid., page 19 for comments concerning the Muslim attitude and the variant biblical narrative and Oral Koranic forms.)
The Prophet makes the point at Surah 5 The Table Spread 17:
Those who say that Allah is Christ the son of Mary are infidels. Declare who has any power against God, even if he wished to destroy Christ the son of Mary, his mother and every one on the earth.
The Trinitarian position had stated that Christ was God. But quite clearly, Christ in human form was not God. Moreover, the Bible states that there is only One True God who sent Jesus Christ. That understanding is critical to eternal life (Jn. 17:3). The concept of Christ as the firstfruits was overlooked and the Trinitarian concept at the time of the Prophet was destroying the very concept of the spiritual unity of God. Moreover, as we will see, the name Allah is derived from Eloah and means in effect The Power. Christ was not Eloah and this point is supported by the Bible (see the series of papers on the Godhead, esp. The Deity of Christ (No. 147)) and The Pre-Existence of Jesus Christ (No. 243)). The names for God in Greek and Latin (and also English) do not carry the same complex meaning as Hebrew and Chaldean or Aramaic and Arabic.
From the Surah Al Tariq, Christians can now understand what was meant when Christ said he was the door (or, gate) at John 10:7. Further at Matthew 7:7 and Luke 11:10, the door is opened to anyone who knocks, and at Revelation 3:20, Behold I stand at the door and knock. All these texts are references stemming from and indicating the name and status of Christ as the Morning Star, the purpose of his ministry and that he was the Messiah.
At both Al Tariq and The Cow, the Prophet states that there will be no helper or intercessor. He is not refuting Christ’s command of human judgment, but rather the increasing practice of assuming human or other intercession by Mariam (Mary), the angels and by dead saints. Further example is that of The Night Journey 17:56-57 which states,
Pray if you will to those whom you deify besides Him. They cannot relieve your distress, nor can they change it. Those to whom they pray, themselves seek to approach their Lord, vying with each other to be near Him.
The biblical concept is the same, in that prayer is to God only (in Christ’s name), and no other.
By the time of the Prophet the following traditions had been adopted:
* Profaning the Sabbath from the Council of Elvira (c. 300 CE) and by Edict of Constantine in 321 CE.
* The doctrine of the Trinity and a Sunday resurrection, i.e. the Lord’s Day, established from the Council of Nicea at 325 CE. Accord was gained by Constantine marching in a cohort of Roman troops and arresting Theonas of Marmarica, Secundus of Ptolemais (with a host of other bishops). These bishops with Arius were exiled to Illyricum until 327/328 CE, when they were all recalled and re-established.
* Proscription of Sabbath worship by the Council of Laodicea in 366 CE.
* Veneration of angels and dead saints (c. 375 CE).
* Worship of saints and relics authorised at the Council of Constantinople in 381 CE. The two elements of the Trinity were formulated at this council and power was ceded to the Athanasian faction.
* Worship of Mariam (Mary), (or Mariolatry) and the use of the title Mother of God introduced by the Council of Ephesus in 431 CE.
* The Trinity was formulated finally with the Holy Spirit as the third element from the Council of Chalcedon (c. 451 CE).
* The doctrine of Purgatory established by Pope Gregory the Great in 593 CE.
Christ as Son of God
Texts from the Koran taken in isolation indeed appear to deny the fact of Christ as Son of God. Like the Bible, the Koran must be taken in context and cannot be read in isolation.
The Trinity was built on the lie of Binitarianism introduced at Nicea in 325 CE. The concept of the Duality of Christ and God stems from this error. The Prophet Qasim was faced with refuting this error continually, due to the spread of the false teaching. Let us examine the texts.
1. [4.171] O followers of the Book! do not exceed the limits in your religion, and do not speak (lies) against Allah, but (speak) the truth; the Messiah, Isa son of Marium is only an apostle of Allah and His Word which He communicated to Marium and a spirit from Him; believe therefore in Allah and His apostles, and say not, Three. Desist, it is better for you; Allah is only one God; far be It from His glory that He should have a son, whatever is in the heavens and whatever is in the earth is His, and Allah is sufficient for a Protector.
Here we have, what begins as a valid argument against the doctrine of the Trinity. Then it states “far be It from His glory that He should have a son,” and so we are left with the argument that he denies the sonship of God. However, as we will see, the Koran is not denying that God placed Christ in the womb of Mariam by Divine Fiat. The Hadith thus misrepresents what the Koran is saying here.
Again we see these three texts in “Mariam”
[19.88] And they say: The Beneficent God has taken (to Himself) a son.
[19.91] That they ascribe a son to the Beneficent God.
[19.92] And it is not worthy of the Beneficent God that He should take (to Himself) a son.
So we are apparently confronted with this same denial again, and a denial of the whole principle of the Father having sons at all.
1. [21.26] And they say: The Beneficent God has taken to Himself a! son. Glory be to Him. Nay! they are honored servants
Again we have another denial of the principle of sonship and fatherhood. So, we can argue that the elect are servants, but can we also argue that we are also sons and heirs? Indeed we can from the Bible texts. Again, if that is the point, then the Koran is disqualified as a text in that it contradicts the law and the testimony (Isa. 8:20), and hence invalid. The Koran must have another explanation for what is being said here in the texts. We see also:
1. [23.91] Never did Allah take to Himself a son, and never was there with him any (other) god-- in that case would each god have certainly taken away what he created, and some of them would certainly have overpowered others; glory be to Allah above what they describe!
Thus Ditheism is condemned by the Koran. It is also condemned by the Bible. The Bible is quite clear that God did indeed take sons and created multiple sons of God, and that was standard understanding throughout the ancient systems. The explanation is that the sons of God were all created by God through Divine fiat, and not by any act of procreation. This will become clearer from the Koran itself as we will see below.
The texts below also seem to convey the denial of the sonship.
1. [9.30] ...... and the Christians say: The Messiah is the son of Allah; these are the words of their mouths; they imitate the saying of those who disbelieved before; may Allah destroy them; how they are turned away!
Ornaments of Gold
1. [43.81] Say: If the Beneficent God has a son, I am the foremost of those who serve.
It is also asserted that the Qur'an teaches the denial of the death, crucifixion and resurrection of the son of God from the following verse:
[4.157] And their saying: Surely we have killed the Messiah, Isa son of Mariam, the apostle of Allah; and they did not kill him nor did they crucify him, but it appeared to them so (like Isa) and most surely those who differ therein are only in a doubt about it; they have no knowledge respecting it, but only follow a conjecture, and they killed him not for sure.
The simple explanation of all these texts is found in the text of Surah 19:33-35 "Mariam."
33 So Peace is on me [Jesus] the day I was born, the day that I die and the day that I shall be raised up to life (again).
34 Such (was) Jesus the son of Mary: (it is) a statement of truth, about which they (vainly) dispute.
35 It is not befitting (to the majesty of) Allah that he should beget a son. Glory be to Him! When He determines a matter he only says to it, 'Be', and it is.
[61.6] And when Isa son of Marium said: O children of Israel! surely I am the apostle of Allah to you, verifying that which is before me of the Taurat [Law or Torah] and giving the good news of an Apostle who will come after me, his name being Ahmad, but when he came to them with clear arguments they said: This is clear magic.
[4.159] And there is not one of the followers of the Book but most certainly believes in this before his death, and on the day of resurrection he (Isa) shall be a witness against them.
The second witness in the Koran is Surah 2:116.
[2:116] And they say: Allah has taken to himself a son. Glory be to Him; rather, whatever is in the heavens and the earth is His; all are obedient to Him.
[2.117] Wonderful Originator of the heavens and the earth, and when He decrees an affair, He only says to it, Be, so there it is.
Thus both quotes establish the placement of Christ in the womb of Mariam by divine fiat in accordance with prophesy.
The term “the Ahmed” is referring to the Holy Spirit as the Church and not to the Arabian Prophet, as is assumed by Hadithic Islam. We deal with these aspects in the Introduction to the Commentary on the Qur’an (Q00I).
In the seventh century we are still dealing with Heathenism that asserts that gods came down and fornicated with humans and begat children. That was the assertion that the Koran was combating. The Koran must be read in the light of the problems of the time. Paul’s letters also have to be read and understood in context.
The fact is, that God simply said, ‘Be’, and it was that Christ was implanted in the womb of Mariam. He died on the stake, was placed in the tomb, and was resurrected to life and ascended into heaven after three days and three nights in belly of the earth.
The Names of God
God is known by various names in the Semitic languages. This is a difficulty for English. The Hebrew root word is El. The singularity of God is Eloah. The plurality is elohim. In the Chaldean it is Elaha’ or Elahh with the plural form being Elahin. The Arabic form of Allah’ is derived from or equates with Eloah or Elaha’. The name of God given at Sinai was YAH[o]VAH. The root is Yah or Jah (SHD 3050) for the longer form Yehovah (SHD 3068) which is derived from ‘eyeh ‘asher ‘eyeh (I will be what I will become, Ex. 3:14 see Companion Bible). Yahovah (Jehovah) (SHD 3068) is the Jewish national name for God. Yehovih (Jehovih) (SHD 3069) is pronounced or read as Elohim so as not to confuse the entities and SHD 3068 is pronounced as Adonai (SHD 136). Eloah is the being that bears the name Yehovih or Yahovah of Hosts. He is the deity of the Koran and the name Allah or The Lah is the term meaning the power or deity as applied to this being.
God was given as the living God who wills to be the Lord of all man’s thinking and living and upon whom His very being is dependent. From Abraham He was seen as being hidden from mankind and revealed Himself to man at varying stages in history and in theophanies such as to Moses and the giving of the Law at Sinai. He was always stated as being present with His people and the people of Israel are seen primarily as a covenant people. The Prophet states this in the Koran (2:63,83ff.,93,246; 3:93; 5:12,90), and isolates the role and duty of this nation admonishing them at Surah 2:40ff. and 122.
Up until the 12th century, it was always held by Islam that Isaac had held the birthright and not Ishmael, but the xenophobia of the later Hadithic writings reversed this teaching and attributed the birthright to Ishmael. The Hadith was an explanatory text or texts which came to interpret the meaning of the Koran in the same way the Talmud and the Oral law came to interpret the Bible for rabbinical Judaism. These interpretations were often against the express words of the text. Christianity came to adopt the same system in the Roman structure and later Protestantism. Thus the three systems became hopelessly divided in understanding.
This Hadithic innovation in Islam has serious repercussion in that Christ’s teachings and those of the apostles were rendered in total contradiction and therefore the Bible had to be totally rejected as spurious. The purpose of the Arab nation in God’s plan also came to be misunderstood. The Koran’s description of the Arab people as the Middle People had to be reinterpreted, in the Middle Ages, as the Best of People, losing sight of what the Prophet meant by this term. This reversal was no doubt prompted by the Athanasian Christian Church’s military adventures against Islam and its total polarisation. Forgotten was the role of protectors of the People of the Book or Nasrani as the Nazarine Christians were called. Indeed, Omar had issued an edict of protection both in Mesopotamia for them and, when the invasion of North Africa and Spain occurred, this same edict of protection was extended. Unfortunately, the Inquisition was explicitly directed against them and caught up Jews and Muslims as well. Modern Jewish writers (such as Netanyahu) attempt to deny that the Inquisition was against the Christians that followed the Law and kept the food laws and Holy Days. They attempt to make claim that the Inquisition was against the Jews and that the so-called Judaising Christians, the Albigensians and Waldensians were really Jews in spite of the fact the rabbis of the day declared them not to be Jews. This conflict is not understood by either modern Christianity or Islam and is, seemingly, deliberately obscured by rabbinical Judaism.
Modern Islam does not understand that the Children of the Scriptures were also Israel. The reference to keep the covenant at Surah 17 is to the Children of Israel, including those of spiritual Israel and all of those of the surrender, including Islam.
In the post exilic period, the name Adonai was substituted for the covenant name Yahveh as a title also of honour and majesty, perhaps because of the inability to understand the roles of the subordinate Elohim of Israel who was the Great Angel of Israel’s redemption and deliverance and the Messiah (see Gen. 48:15-16; Ps. 45:6-7; Heb. 1:8-9).
The covenant name Yah[o]vah was introduced to Moses and from the traditions has become the written and unspoken name of God. From Exodus 6:2-3 this name was not known to Abraham, Isaac and Jacob and is only specifically used for Israel. But Yah[o]vah (under delegation from Yahovah of Hosts) is, however, the ruler of all mankind. Israel was given to Yahovah as his special portion from the allocation of the nations to the sons of God by the Most High God (Deut. 32:8, see RSV).
Genesis 18 and 19 use the term Yahovah when referring to three Angels and the Yahovah in Heaven.
The concept of the existence of the one true God being surrounded by angels (who bore His name as sons) was constant throughout Old and New Testament writings and the Koran. The concept of an angel associated with Yahovah is found in the Old Testament at Genesis 21:17, 22:11, 15:16, 31:11-13; Exodus 3:2-5; Judges 6:11-23 etc., where the messenger is identified with Yahovah Himself and in these passages speaks alternately of the angel and of Yahovah and in one instance the name or very self of God or Yahovah is found to be in the guiding angel (Ex. 23:20-21). In these cases the angel is in the form of Yahovah’s appearance in each specific situation referred to and is in human guise but not as an incarnation. It is asserted, however, that no man has seen God so that the appearing angel became the face of God and is that being referred to when Moses was promised that Yahovah’s face (RSV presence) would accompany the people in the wilderness (Ex. 33:14-15). This figure was referred to as Elohim and El or called God but was not Yahovih or Yahovah of Hosts. This figure was referred to by Judah as the Archangel Michael but is now understood to be Jesus Christ or the Word, the outspoken fiat or presence of God.
It was from the actualisation of God in the singular apparition as the Word called Elohim (and El) that the spoken name of God occurred. This plural word elohim was applied to those angels or messengers that appeared for Eloah. It was from this concept that the Paulicians were accused of referring to Christ as an angel (see ERE, art. ‘Paulicians’, Vol. 9, p. 696).
The name Allah is derived from the spoken name of God, namely the Hebrew word Eloah. The plural elohim is also derived from this singular form. It is asserted, that traditionally, YHVH was not spoken but we know that is not true for the Temple period. Adonai was used for SHD 3068 and Elohim for SHD 3069 by post-Temple rabbis but the words were spoken in the Temple on a daily basis in public worship. Elohim, while sometimes in the singular, is in fact a plural word and often accompanied by a plural verb. To render the name of the being The God in the unambiguous singular, the form Eloah is used. Eloah in the generic sense can also refer to a negative concept of not God or no gods at all (Deut. 32:17) where the negation of power and Godhead is required. Eloah and Allah (or the Lah) are both used in the Koran. Such terms are used to differentiate between the Eternal God (termed as God the Father) and Elohim as the Word, the Face, or Presence of God. This Angel of the Presence is referred to at Exodus 23:20. He bears the name of God,
for my name is in him. A good example of this distinction is in Psalm 18:31:
“For who is God (Eloah), but the Lord?
And who is a rock, except our God (Elohim)?”
The concept of the word of God as a separate divine form is found in the custom of referring to magistrates as elohim in that their judgments were guided by God, as were the priests.
Eloah is used “forty-two times in the book of Job and only fifteen times elsewhere (e.g. Deut. 32:15,17; Ps. 18:31 (H 18:32); Prov. 30:5; Isa 44:8; Hab. 1:11)” (The Interpreter’s Dictionary of the Bible, Vol. 2, p. 414). As the Koran was taken from the sayings of the prophet(s), the difference occurred. Allah, Elohim, Yahovah, the Eternal are one and the same except where Elohim is used as judge in reference to the Word, the Messiah or to the Council of the Elohim (see also the papers The Elect as Elohim (No. 001), The God We Worship (No. 002), The Deity of Christ (No. 147), The Holy Spirit (No. 117), The First Commandment: The Sin of Satan (No. 153) and the Law series (No. 252-No. 263)). The word Yahovah or Yehovah is a breakdown of the written Hebrew YHVH with later punctuation. Later Jewish tradition incorrectly asserts that they were never spoken so as not to confuse the two beings referred to in the texts as Yahovah and Yahovih. Indeed, the Sopherim, or rabbinical scribes, changed Yahovah to Adonai in the Masoretic text in 134 places to disguise the issue (see Companion Bible, Appendixes 31, 32 and 33) similar alterations were made regarding the term elohim (ibid.). These changes were made by post-Temple Judaism and such views were never held in the Temple period.
Hadithic Islam rejects Christ and hence denies the Koran
Modern Islam rejects comment on the Messiah and claims from some texts in the Koran that the Prophet made no distinction of Christ, i.e. from Surah 6 Cattle at verses 81-91 specifically at verse 86, Jesus is mentioned as of the Righteous. In fact, this grouping of texts shows clearly that wisdom is given by God and is not of man. God reveals to an elect the truth and gives the Scripture command and prophethood. Obedience to His revealed word is conditional for the retention of knowledge and authority; and removal of the authority to another obedient people, the punishment for disobedience. This echoes Christ’s statement at Matthew 21:43.
The following texts are important to understanding Christ’s role in the Koran and these texts reiterate the Bible position.
1. [5.43] And how do they make you a judge and they have the Taurat wherein is Allah's judgment? Yet they turn back after that, and these are not the believers.
2. [5.44] Surely We revealed the Taurat in which was guidance and light; with it the prophets who submitted themselves (to Allah) judged (matters) for those who were Jews, and the masters of Divine knowledge and the doctors, because they were required to guard (part) of the Book of Allah, and they were witnesses thereof; therefore fear not the people and fear Me, and do not take a small price for My communications; and whoever did not judge by what Allah revealed, those are they that are the unbelievers.
3. [5.46] And We sent after them in their footsteps Isa, son of Marium, verifying what was before him of the Taurat and We gave him the Injeel in which was guidance and light, and verifying what was before it of Taurat and a guidance and an admonition for those who guard (against evil).
4. [5.66] And if they had kept up the Taurat and the Injeel and that which was revealed to them from their Lord, they would certainly have eaten from above them and from beneath their feet there is a party of them keeping to the moderate course, and (as for) most of them, evil is that which they do
5. [5.68] Say: O followers of the Book! you follow no good till you keep up the Taurat and the Injeel and that which is revealed to you from your Lord; and surely that which has been revealed to you from your Lord shall make many of them increase in inordinacy and unbelief; grieve not therefore for the unbelieving people.
6. [5.110] When Allah will say: O Isa son of Marium! Remember My favor on you and on your mother, when I strengthened you I with the holy Spirit, you spoke to the people in the cradle and I when of old age, and when I taught you the Book and the wisdom and the Taurat and the Injeel; and when you determined out of clay a thing like the form of a bird by My permission, then you breathed into it and it became a bird by My permission, and you healed the blind and the leprous by My permission; and when you brought forth the dead by My permission; and when I withheld the children of Israel from you when you came to them with clear arguments, but those who disbelieved among them said: This is nothing but clear enchantment.
At Surah 5 The Table Spread 46, 78 and 110ff., we see that the gospel was bestowed on Christ confirming that which was (revealed) before him, i.e. fulfilling the Law and we bestowed on him the gospel wherein is guidance and a light confirming that which was (revealed) before it in the Torah - a guidance and an admonition unto those who ward off (evil).
The Koran states unequivocally at verse 47 that the People of the Gospel are to judge by that which is revealed therein and that unto: ... They have we revealed the scriptures with the truth, so judge between them by that which Allah hath revealed ...
An apparently confusing portion occurs at verse 51 because the Prophet is alleged to contradict himself here as he says: O ye who believe! Take not the Jews and Christians for friends. They are friend one to another.
Here the Koran is making a clear distinction between the People of the Gospel (e.g. Sabians or Sabeans) and those generically called Christians. He differentiated between the Church of God, which at that time was in Upper Syria, Armenia, Abyssinia and Mesopotamia, which kept the Law and the teachings of Christ and the larger mainstream Christian church sects which had adopted erroneous pagan customs espousing serious heresies, including the Trinity.
Later writers included the comments as Pickthall did in verse 53 after Then will the believers say (unto the people of the scripture), Are these they who swore by Allah their most binding oaths that they were surely with you? Their works have failed and they have become the losers. This text accords with Christ’s promise at Revelation to the church of Philadelphia, where those who say they are Jews, but are not, but are of the synagogue of Satan, will prostrate themselves to (proskuneo) the Elect. Refer also to the paper The Genetic Origin of the Nations (No. 265).
The Koran states, at Surah 42 Counsel verse 13, that the religion (of the surrender) was established by Abraham, Moses and Jesus and is not divided, being known from the days of Noah. This position is what we understand to be the basis of the faith from Noah and the laws as understood from Noah. Rabbinical Judaism refers to these as the Noahite law and holds it in distinction to the law of Torah as interpreted by the Oral tradition. The Law was extant from Adam (cf. the Law series: L1, and papers (No. 252-No. 263) and (No. 281). There is no biblical difference between the law given to Moses and that observed by Noah and Abraham and as kept by Melchisedek in Salem. The Koran holds that God Himself chooses and calls those established in the faith. This is exactly the position of Paul in Romans 8:29-34.
At verse 14 of Surah 42, the Koran states that the divisions in the faith occurred after the knowledge was given and turned by rivalry (or by worldly considerations) and that those who were made to inherit the Scripture after them, i.e. after the divisions, are verily in hopeless doubt concerning it. In other words, this mainstream church system became divided and apostate. It obviously is referring to the Diphysite/Monophysite schism and the doctrines of the Chalcedonians, and their fundamental errors in relation to the original doctrines as practised by the sect called Paulicians.
The Koran states, at Surah 43 Ornaments of Gold when talking of the establishment of the religion, that Egypt made light of Moses (v. 54). Here Pharaoh and Egypt are used in the classic biblical sense of sin and earthly power. It states also that people laugh out at Christ.
As revelation the Koran says of Christ: He is nothing but a slave (of God, i.e. Abd Allah, considered to be the highest designation) on whom we (i.e. Eloah, or Elaha’) bestowed favour and we made him a pattern for the children of Israel. It uses this in the sense of Romans 11 and it is from the Koran that the clear national identity and responsibility of the elect is seen. At verse 63, the Koran says that Jesus came with clear proofs (of Allah’s sovereignty - Pickthall). It said, I have come unto you with wisdom and to make plain some of that concerning which ye differ. So keep your duty to Allah and obey me. It also shows the bickering of the Jewish factions at verse 65. The Hadith uses Surah 3 The Family of Imran from verses 80-84. At verse 80, the Prophet says: And He commanded you not that ye should take the angels and the prophets for Lords. Would He commend you to disbelieve after ye had surrendered (to Allah); and from verses 83 and 84:
Say (O Mohammed): We believe in Allah and that which is revealed unto us and that which was revealed unto Abraham and Ishmael and Isaac and Jacob and the tribes, and that which was vouchsafed unto Moses and Jesus and the prophets from their Lord. We make no distinction between any of them, and unto Him we have surrendered.
And whoso seeketh as religion other than the Surrender (to Allah) it will not be accepted from him, and he will be a loser in the Hereafter.
The term surrender applies to Moses, Christ and the Prophets in the Old and New Testaments and the Koran. The Arabic for the surrender is Al Islam. The term loser in the Hereafter can only apply in the sense of obtaining an inferior resurrection and judgment.
From the comment, We make no distinction between any of them etc., modern Islam seeks to deny the Athanasian position and then, somehow, ignore Christ’s teachings which the Prophet does not allow them to do. This position is not altogether different from the words of Christ himself when he delivered the Revelation to John. At Revelation 22:7-9 he says:
“Behold I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.
And I John saw these things, and heard them, And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.
Then saith he unto me, See thou do it not: for I am thy fellow servant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.”
The statements of Christ and the Arabian Prophet are the same. The use of the term kurios or Lord in relation to Christ is in the sense of leader or ruler, not as the Koran uses it here in the sense of God. The term making no distinction between any of them is a reference to the inspiration of the message, but the gospel of the Kingdom of God was a message of the firstfruits and of the Spirit at Pentecost, so the Arabian Prophet could not deny Christ as the firstfruits as this was his entire mission, and one acknowledged by the Koran, as Al Tariq so vividly portrays. What the Arabian Prophet does do is destroy completely the Athanasian concept of the Trinity, which was never held by the original Christian Church, and for which they have been continually persecuted (see Prof. Roth’s translation of The Edict of the Faith of 1512 by Andres Del Palacio, Inquisitor to Valencia – C. Roth, The Spanish Inquisition).
Islam cannot ignore Christ and still be of Islam. It must be remembered that the Arabian Prophet was writing to refute the Trinitarian heresy. They claimed that Christ was a true God when the Bible was clear that there was only One True God and that Christ was His son whom He sent (Jn. 17:3; 1Jn. 5:20). The Koran must be read in that light but it must be read in the light of the texts available to the church in Arabia. The Prophet’s wife’s family had been under Christian influence and were Christian, even and especially as they were also of Jewish extraction; but he was not Trinitarian and that was the issue on which Islam was founded and the Koran written.
At Surah 57 Iron, the Prophet, at verses 26-27, shows that the faith was given to Noah and Abraham and that the prophethood and the Scripture was placed in their seed, that the messengers (or prophets) were caused to follow in their footsteps and that Jesus was caused to follow and given the gospel and that the Lord placed compassion and mercy in the hearts of those who follow him. He uses those verses specifically to castigate monasticism as not ordained by God. The significance of this is great. The sects practicing this non-scriptural deviation at the time were both the Athanasians and the Monophysites. The Paulicians were the only sect not doing so as were this sect to the east from which sprang Islam. It is as unscriptural now as it was when the Prophet outlawed it with these words attributed to God: But monasticism they invented - We ordained it not for them.
From verse 25:
We verily sent our messengers with clear proofs and revealed with them the Scripture and the Balance that mankind may observe right measure.
The People of the Scripture are reminded at verse 29 that they control nought of the bounty of Allah but the bounty is in Allah’s hand to give to whom he will. This was a direct refutation of the doctrines established in 590 CE by Gregory I when creating the temporal Holy Roman Empire, which was to last 1,260 years to 1850 CE ending completely in 1872. Rome decreed that temporal authority rested in the Church of Rome. From the Bull Unam Sanctam salvation was considered impossible outside of the Church of Rome. This, of course, was counter to the Bible and also here in the Koran. The Trinitarian system as operating from the Vatican is prophesied by their own “infallible” popes to be destined to end very soon. The Vatican will be destroyed and the Last Pope (No. 288) will leave over the bodies of his priests.
The Scripture was preserved by Israel and Judah until Messiah and it and the New Testament are available today. The Dead Sea Scrolls also show that the Scriptures are as they were at the time of Christ. Thus Islam cannot claim they have been distorted beyond recognition.
At Surah 61 The Ranks (The Congregation), at verse 6, the Koran says,
And when Jesus son of Mary said ‘O children of Israel Lo I am the messenger of Allah unto you, confirming that which was (revealed) before me in the Torah and bringing good tidings of a messenger who cometh after me; whose name is the Praised One. Yet when he hath come unto them with clear proofs they say ‘This is mere magic’.
It is alleged that the term The Praised One (or Ahmed) is one of the names of the Prophet, as a referral to himself, but it is a reference to the Spirit or Comforter, and some say it means both and is evidence for the Prophet’s acceptance. It would be unusual for the Prophet not to understand the role of the Spirit and it is unlikely that he would attempt to appropriate to himself the role of the Spirit.
He refers, at verse 14, to a dispute between two parties of the children of Israel, when Christ asked the disciples who were his helpers, and there were those who believed and those who disbelieved, with the believers being strengthened by God and becoming uppermost.
One can only assume that he/it is here referring to the 40-year period of grace to give repentance within the framework of the Sign of Jonah and its completion with the destruction of the Temple in 70 CE and the ruination of Jerusalem from 1 Nisan 70 CE to Nisan 71 CE, exactly 40 years after Christ’s death. The Church of God fled to Pella and was spared, whereas Jerusalem and the Temple with its adherents were destroyed. During this time converts were disinherited and disfellowshipped from Judah.
From Surah 19 Mary [Mariam] and Surah 21 The Prophets, we see that the Koran laid the lineage of the prophets with Isaac and Israel, into the kingship of David and Solomon. It claims no pre-eminence for Ishmael, but rather claims for him acceptance amongst them as mentioned in the Scripture and as a prophet (19:54f. and 21:85) and as one of the chosen at Surah 38:49.
From the Surah Mary [Mariam], we have a clear statement of Christ’s virgin birth, but the story to some appears to relate to the Egyptian Apocryphal Gospel, unless the comments are allegoric which is probably the case, and refers to the period of isolation (cf. the paper Purification and Circumcision (No. 251)). As Mariam (Mary) was certainly pregnant prior to marriage, the comments at verse 27 are probably a reference to this fact being observed by her outer family or village.
At verse 28, the text makes a most important observation where it refers to Mary as Sister of Aaron. From Matthew and Luke we are given Christ’s lineage, which is from David in Matthew through to Solomon; and in Luke, through Nathan (see the paper Genealogy of the Messiah (No. 119)). Christ was of the line of Judah and both these lines are of Judah, but in order to fulfil the expectations that the Messiah would be of two advents, the Messiah of Aaron and the Messiah of Israel, lineage from Levi is required. The Judaic lineages alone would not be sufficient to complete those expectations, which we know were widespread from the writings of the sons of Zadok. Further, the prophecy in Zechariah 12:10-14 shows that when they look on me; the one they pierced the houses of his lineage appear to be of David through Nathan (v. 12) and Levi through Shimei (v. 13). As Mariam’s cousin, Elizabeth, was wife to Zechariah, high priest of the Division of Abijah, and because of the limitations imposed upon Levites by Numbers, Elizabeth and probably therefore Mariam (Mary) would have been full Levite in the case of Elizabeth and part Levite in the case of Mariam, allowing Zechariah to be fulfilled and Christ to be the Messiah of Aaron and Israel. Far from being an error or a generalised term, the statement is corroboration of this prophecy in Zechariah, perhaps showing that the Prophet had also read and understood Zechariah.
Confusion has arisen over the denial of the position by the text that God would take a son to Himself. Athanasian Christianity and modern Islam both do not understand the ultimate destiny of mankind as sons of God, and that Christ was the firstfruits of this activity.
The text was attempting to refute the Athanasian position of the Trinity which limited the spiritual concept of unity and eternal existence with God by limiting Christ to the concept of a single and isolated son in the human physical sense. If the Bible was read more carefully by both Christianity and Islam, the Prophet would be more readily understood. At no stage does the Koran deny that Christ was the Messiah and the firstfruits. Indeed, he proclaims it.
The early Hadithic traditions show that the Bible was copied at the time of the Prophet in Hebrew, and there are two sources for this. Origen’s Hexaplas was copied into Hebrew in a couple of instances and the Bible was available from Pella and Arabia in the earliest times, with the Church of God being well established in upper Mesopotamia. The Law and the Prophets was readily available in Aramaic and also from the Judaic dynasties in Mecca and Arabia Felix generally. Arabic was developed from 470 CE by the Christians in Arabia under the Himyarites to copy the Scriptures in the vernacular. There was no doubt it preceded the Prophet’s mission by 140 years. The Peshitta in Aramaic was also available.
Modern Islam pretends that the books that the Prophet read are not the same as those extant today and hence they do not have to follow the orders of the Prophet in studying the Torah and the writings comprising the New Testament. The Dead Sea Scrolls show this teaching to be false as does the Biblical copies of the time.
From his writings, the Prophet clearly acknowledged Jesus as the Christ, the Messiah. The Sunni and Shiites did to his teachings that which Rome did to the gospel of the Kingdom of God. Indeed, it was because of this, and Arab idolatry, that the Prophet commenced his ministry. Islam today has a different dispensation; they profane the Sabbath against the express orders of the Prophet, and do not follow the food laws because they are ignorant of the expanded law in the Torah, because they do not read it. One cannot read the Koran in isolation from the whole Bible and arrive at understanding. This hiding of the truth, albeit unconsciously, occurs even now. In his otherwise eminently readable translation, N. J. Darwood has rendered Al Tariq as the Nightly Visitant from the most obscure of the meanings of the name. This name is used much less than the Morning Star or He who stands at the door and knocks, but was known and used in 1Thessalonians 5:2: For you yourselves know well that the day of the Lord will come like a thief in the night.
Although this name loses some of the impact in English readers, there is no doubt that Tariq is commonly understood throughout Islam. Ask any child named Tariq what his name means and if he knows at all, which is very likely, he will answer The Morning Star. Identification of the Surah, The Morning Star and He of the Pierced Side, with Jesus Christ is simple and unavoidable.
Thus we can see the development of this tradition from Moses who gave the first recorded prophetic comment at Genesis 17:19 and at the promise to Judah at Genesis 49:10: The sceptre shall not depart from Judah nor a lawgiver from between his feet until Shiloh come and unto him shall the gathering of the people be. The prophecy of Moses at Deuteronomy 18:15 and 18:18-19 was stated as fulfilled by Christ.
The general expectation of the Judeo-Christian-Islamic tradition is of the coming of the Messiah, the King of Righteousness, who will establish his rule for 1,000 years (Rev. 20:4) called the Millennium. The Christian tradition is that the Millennium (or Chiliad) will be preceded by the First Resurrection of the Pelekizu (the martyrs, or the persecuted for Christ’s sake). The Second or General Resurrection of the dead occurs at the end of the Millennium.
Satan (also Azazel: Heb. or Iblis: Arabic) is bound for the 1,000 years and released at the end of the Millennium where he again deceives the world and the final war occurs.
This last deception is followed by the total destruction of the nations, and then the second or general resurrection of the dead. The Koran, at Surah 18 The Cave 95-101, refers to this last war of Gog and Magog by name and shows that it is at this time that the last trumpet is blown for the general resurrection of the dead and the judgment as we have seen. The Last Trumpet is actually two trumpets (Surah 39:68 The Troops, and Surah 79:6ff. Those Who Drag Forth). The Troops has the first blast for the destruction of the nations, and the second for the resurrection and at verses 69-75 shows the setting up of the Books of Judgment.
Isaiah 65:20 shows that a period of 100 years occurs after the second resurrection so that all may achieve salvation. After that the judgment and destruction of the unrepentant occurs.
The Biblical prophecies indicate that Elijah (or one in the spirit of Elijah) would be sent to warn of the coming of the Messiah (Mal. 4:5). Matthew 17:11 shows that Elijah is to come and restore all things and that John the Baptist was a forerunner of this prophet. The sons of Zadok referred to this prophet as the Interpreter of the Law (which may, in fact, be the Messiah of Israel rather than Elijah) and Jeremiah 4:15 indicated that the prophet or voice that issues the warning of the last days (see the paper The Warning of the Last Days (No. 044)) will be of Dan and Ephraim. Later Catholic prophecies refer to this Danite prophet as the Danite Antichrist because he is an iconoclastic Sabbatarian and preaches against the Sunday worshipping churches.
The Mahdist tradition of Islam states that the Last Day or Hari Kiamat is heralded by a period of universal catastrophe. Suffering and oppression are to be brought to an end by the appearance of the Mahdi as the restorer of order and the king of the Millennial (or Chiliastic) Kingdom. The Kingdom is to be destroyed by Daddjal, the demon (cf. Rev. 20:4-12) who is in turn defeated by the prophet Isa (Jesus) who is to restore justice. The Mahdists have confused the teachings of the Scriptures and the Koran and have placed Elijah, or the Imam Mahdi, the Interpreter of the Law of the DSS, as the restorer and king for the Millennium, and they then have Isa or Christ as coming after the release of Satan (in this case Daddjal) for the last war of Gog and Magog just prior to the Second or General Resurrection. They are thus unaware that there are two wars of Gog and Magog, one at the beginning and one at the end of the Millennium. The expectation of the Prophet is nevertheless the same.
The Messianic expectations of Islam have been adopted by the Ahmadiyyah Movement which, founded by Mirza Ghulam Armad in the late 19th century, has taken over Hindu as well as Middle Eastern Messianic concepts (see K. Cragg (cf. Ling 7.37 and 7.39), Islam and the Muslim, Open University Press, 1978, p. 70). They are thus corrupted.
From Surah 18 The Cave we find, from verses 95-111, that Gog and Magog (the Leader and the Nation) are firstly confined allegorically by a bank between the nations (mountains) and at verses 99 and 100 we find that they are released at the blast of the last trumpet and destroyed by the Lord prior to the Day of Resurrection at verse 106. The Gardens of Paradise are mentioned as a reward after the resurrection at verse 108, but it is assumed the second or latest garden is meant.
The symbolism of the mountains here has a variety of allegoric meanings. From the Bible we know that the nations (always symbolised by mountains) are levelled by Christ and destroyed, but that after the release of Satan, Gog and Magog re-emerge for the second and last war. It is likely that the Prophet was using this bank as a symbol of doing away with the distinction of national power under the Messiah but, nevertheless, being contained in genetic identities as is anticipated within the boundaries mentioned by Moses. The association with the natural boundary of the Caucasus would be inevitable to an Arab of the Prophet’s time and, hence, the statement would be considered an important allegory. The message of the Koran must be interpreted within the context of Scripture.
When taken and read in isolation, the Koran, like the New Testament, can be distorted and it inevitably became the source of division, hatred, persecution and war. When all three books are read together, as they should be, understanding is possible and a complete plan of salvation emerges which cannot be misinterpreted.
Removal of Satan as Morning Star
Satan or Iblis was given a specific period of time in which to rule the nations. He was given a set period of six millennial days from the closure of Eden. Those six days are represented by the working week from Sunday to Friday evening and the Seventh Day represents the Millennial or Sabbath rest of the Messiah in the next phase.
The six thousand years are 120 jubilees in accordance with the Bible Time Frames and they are determined from Scripture and History.
The next jubilee is the 120th Jubilee and the jubilee occurs in the year 2027 of the current era. (See the paper Reading the Law with Ezra and Nehemiah (No. 250).) The Bible Time Frame is contained in the paper Outline Timetable of the Age (No. 272).
Satan has little time left and is working now to eliminate mankind before the end of his time. Messiah will be sent back to cut his time short to prevent him destroying all flesh in the creation.
God told the elect what was to occur through the prophets Daniel, Ezekiel and the Twelve Prophets. The Pan of God is detailed in the works on The Fall of Egypt: the Prophecy of Pharaohs Broken Arms (No. 036) and The Fall of Egypt Part II (No. 036_2). The Seven Times of 2520 years given to the Babylonian system under Nebuchadnezzar from the Battle of Carchemish in 605 BCE and the two forty year periods at the beginning and the end from the Cambyses invasion in 525 BCE and the end period from 1916 to 1996 CE was a clear delineation in history. The period was to end with the end of the Time of the Gentiles and the Last Thirty years of this age was from 1997 to 2027.
The restoration of Israel was commenced in 1917 with the capture of Jerusalem on 24 Chislev of that year which was by Australian troops on 7 December 2017. The official Australian War History by H.S Gullet records the details and they are contained in the Commentary on Habbakuk (F035) and also Commentary on Haggai (F037). One of the Most outrageous fabrications was instigated by British Israelites in Wikipedia who produced a completely false history in Wikipedia and claimed that the later British Garrison which came to Jerusalem by end 8 December and literally walked into it on 9 December actually captured it to support the fiction that Hillel was correct and 24 Chislev was on 9 December that year. It is an outright fraud and Wikipedia deserves a reprimand as does the former WCG and offshoot ministry who perpetuate the lie.
The declaration of the Jewish homeland by Lord Balfour occurred in 1917. From there on God’s pan unfolded as he stated and the homeland was declared as a sovereign state in 1948. The First Arab Israeli war occurred.
The Arabs had been told for centuries that Scripture had been lost and they were discouraged from reading the Scriptures and thus did not understand what was to occur and fought against the world of God. So also they continued with the 1967 six day war and lost Jerusalem as God stated was to occur. Then they fought the 1973-4 war and Syria brought chaos down upon themselves and the Forty years of repentance was allowed them and they are now being destroyed.
The Wars of the End were to commence upon the Sons of Shem from 2001 and those wars will last until 2024. The last seven years will see an escalation to the entire world and end in October 2024 under Messiah (See The Last Thirty Years: The Final Struggle (No. 219)).
Over the next few years we will see the Wars of the Fifth and the Sixth Trumpet (see The Seven Trumpets (No. 141)).
Then the Two Witnesses will take up position in the Temple Mount for 1260 days and they will be attempted to be killed but cannot be killed and whoever tries to kill them will in like manner be killed (Rev 11:3ff: cf. The Witnesses (including the Two Witnesses) (No. 135)).
At the end of the 1260th day the Witnesses Enoch and Elijah will be killed and they will be left to lie in the streets for four days to see if they are indeed who they were considered to be.
On the Morning of the 1264th day the Messiah will appear and resurrect them and all the elect as well throughout the world for the First Resurrection.
Satan will also be imprisoned in Tarataros with his servants and minions. His reign will then be over and he will be imprisoned for 1000 years.
The entire world having lost one third of its people and many afterwards in the pestilence will refuse to accept the Messiah and under the prior conditioning of the demons will give their power to the Empire of the Beast under the UN system and will march against the Messiah at Jerusalem and the plain of Meggiddo which has been massively enlarged by the earthquake and the formation of the 66 km plain after the splitting of the Mount of Olives in two (cf. Advent of the Messiah Part I (No. 210A) and Part II (No. 210B)).
The entire world will march against Messiah over the period of one hour which is a time span of one twelfth of a prophetic day which equals between two weeks and a month (say for a 24 hour day). The entire world and its UN System and globalist government will be utterly destroyed and its officials exterminated.
Satan began preparing for the wars of the end and the destruction of the earth from before the beginning of the Nineteenth century and then in detail in the Twentieth century. Napoleon was used to mobilise Europe and the first of the modern wars was the American Civil War which changed weapons manufacture in the Nineteenth Century. WWI was used to develop warfare and weapons further with aviation and armoured warfare.
Naval Warfare was developed and then in WWII Air Warfare was perfected and Atomic Warfare was invented and then Hydrogen Bombs and ICBMs were developed shortly afterwards.
After WWI the League of Nations were formed as a precursor and then the Satanist developed the UN system after WWII using the US globalists and Satanists under Roosevelt in conjunction with Stalin at Yalta. The Commonwealth was sold out.
The Globalist system of government was developed by Satan to mimic but destroy the intended system of God under Messiah.
It is Satan’s aim to destroy the Laws of God. The Sharia system is the satanic misuse of the legal system that will enslave mankind and force the destruction of all nations and mankind itself.
God warned mankind through the Messiah and the apostles as to what was to happen. Revelation was the final work of the end days.
Satan undermined the church and established the apostasy of the Baal and Easter system. He also had established the worship of HuBal or Baal at Mecca and the pagans there entered Islam and undermined it when God had established the Prophet there to warn the nations of the heretical corruption of the Binitarian/Trinitarian system by then based at Rome and Constantinople and at Alexandria and in Greece.
The Satanists, using the pseudo-Muslim leaders, did away with the doctrines of Baptism and the Sabbath and the Lord’s Supper and God’s Calendar (No. 156) and hence confined the sons of Shem to the Second Resurrection along with the other Trinitarian Baal worshipping and Animist heretics from Japheth and Ham.
It is by the conversions of the Last Days that they will make up their quotas in the 144,000 and the Great Multitude of Revelation Chapter 7.
144 as the numerical basis of the function of the earth and of harmonics and numbers and time is the chosen system of God.
We have yet to understand how the 12 x 12 system underpins our existence and is the basis of our leadership. So also is the 72 x 2000 the basis of the 144,000 where the system is derived also from the calendar Sabbaths, New Moons and Holy Days and forms the basis of rulership as selected by God.
Striking at and undermining the Calendar strikes at the very basis of God’s structure and plan. That was why the Hadith had to destroy the Temple Calendar as operating in the church of God.
Just as the star gazers could not understand what was happening at the time of the Prophet, so also they can make no sense of what is happening today. Nor can the Globalists get any sense of what is to happen to their system and to they themselves.
Satan is to go very soon and his minions will be left without even the assistance of the Pseudo-Logon that he generates even though it is always lies.
When analysed with the Scriptures, the Koran is in agreement and the chronology is synchronised and in conformity.
The Chronology of the Qur’an or Koran (Q001B) shows agreement from the beginning of creation over the plan of God to the end of the Second Resurrection and the destruction in the Lake of Fire for those that refuse to repent.
There are only the laws of God as given to Moses at Sinai (S 95:1-3) and the invented Sharia Law is a paganised system running contrary to the law of God. The Food Laws have to be kept (S3:93) and the Sabbath is tied to the Covenant and cannot be broken (S4:154). So also the Lord’s Supper and the Passover and Sabbaths are mandatory for the retention of God’s forgiveness and salvation in the receipt of the Ahmad or Holy Spirit and maintenance of one’s place in the elect (see S5 The Table Spread and the Night of Observation in S73: The One Wrapped in Garments).
The Plan of Salvation in Scripture and the Koran
The Plan of God is clear that the Holy Spirit was sent by God through the sacrifice of Christ and the formation of the church through baptism and the laying on of hands following baptism.
The Holy Spirit or Ahmad is retained through the Lord’s Supper at Passover and the Omer Count to Pentecost under God’s Calendar. The Babylonian Intercalations as kept by the Qureysh through the Bani Kinana at Mecca and the Jews through the Hillel Calendar of 358 CE are heresies.
The only acceptable calendar is the Temple Calendar based on the conjunction (see God’s Calendar (No. 156).
The Biblical position is reinforced. There is a prophetic voice of Jeremiah 4:15-16 and then the Witnesses which are stated in Revelation 11:3ff and in the text of the Koran above. They precede the advent of the Messiah who will then institute the First Garden of Paradise of the elect. The millennial system will then be established by Messiah and the faithful elect for 1000 years as per Revelation 20.
At the end of the millennial system there is another and final war with the release of Satan or Iblis and the demons or jinn from Tartaros and then all are killed and resurrected of the rebellious Host and go into the Resurrection of Judgment which also takes place in the area of ancient Eden. It lasts for 100 years (Isa. ch. 65) and all mankind are corrected and retrained. All those that refuse to repent and accept correction will be allowed to die and their bodies will be burnt in the Lake of Fire and they will be brought to mind no more (cf. the papers Heaven, Hell or The First Resurrection of the Dead (No. 143A) and The Second Resurrection and the Great White Throne Judgment (No. 143B)).
After the Second Resurrection, God and the Throne will come to the earth as the City of God (No. 180) and be established from Jerusalem and the area of Eden, to rule the universe. There is no such thing as heaven or hell other than the grave of Sheol or Hades or Tartaros of the Fallen Host.
Return of the Messiah
The Messiah will subjugate the world in accordance with the Scriptures and the Koran. Sharia will be expunged, with all who teach it, as will all other systems.
Yet God says in Jeremiah 4: 27 He will not make a full end. That restoration will be after the Wars of the Last Days and the Vials of the Wrath of God (No. 141B).
Jeremiah 5 shows that the cities of Israel throughout the nations will be forced into war with an ancient nation whose speech they know not. Nevertheless in Jeremiah 5:18 God says to Israel that he will not make a full end of both Israel and Judah. Also the sons of Shem shall see fury descend from out of the North and they will be forced to their knees. Damascus will be destroyed and God will fight against the idolaters of Amalek as foretold by Moses. The Arabs and all of Israel and Judah will be brought to repentance and a remnant of all shall be left alive.
At the return of the Messiah after the wars of the Fifth and the Sixth Trumpet and the 1260 days of the Witnesses, the world will be placed in subjection under the laws of God (cf. The Wars of the Last days and the Vials of the Wrath of God (No. 141B)). The patriarchs and the prophets and the leaders of the Churches of God will be resurrected with the great multitude of the elect (Rev. Ch 7) and they will be given immortality and will rule with Christ and the Host for the Thousand years and then on into the Judgment where they will also Judge the Demons (see Judgment of the Demons (No. 080)).
There will be no doubt as to what is to occur. The world will be subjugated under an army led by the Loyal Host under Messiah and the patriarchs and prophets. They will subjugate the world.
Christ and Adam and the key figures of Enoch Noah, Shem, Abraham, Isaac, Ishmael and Jacob, the patriarchs and the prophets mentioned in all texts of the Bible and the Koran will be placed in charge along with the Seventy and the heads of the churches in the 144,000 of the Muhammads and the Great Multitude. They will enforce the laws of God and establish the world system ruled from Jerusalem. The Prophet Qasim will be a major factor but just one of these prophets under Messiah.
No religious system will be allowed to survive save those keeping the Laws of God and according to the Temple Calendar. They will keep the Sabbaths and the New Moons and Feasts and Holy Days of God, or they will die (Isa. 66:23, Zech 14:16-19). The nations will send their representatives to Messiah at Jerusalem every year for the entire system from then on. If they do not they will be punished with no rain and the plagues of Egypt until they repent and comply (Zechariah 14:16-19). All systems of law, other than the Laws of God given by Christ to Moses at Sinai, will be expunged from the earth.
Everyone keeping the Baal and Easter system, as practiced anywhere in Rome or Canterbury or Athens or Russia or elsewhere in the Trinitarian Sun and Mystery cults, or at Mecca in the Sunni, or in the Shia systems, will repent or be put to death. Satan has had his full 6000 years in 2027. His entire Host will be placed in the pit of Tarataros at the return of Messiah. The millennial reign of Messiah will commence at 2028 under the laws of God given to Moses at Sinai under the Christ as Angel of the Presence (Acts 7:53; 1Cor. 10:4) (cf. Outline Timetable of the Age (No. 272)).
There will be no negotiation in these last days.
From the Messiah and the apostles to the Warning under the Prophet to the sons of Shem they did not listen. The sons of Japheth and Ham destroyed the law and the prophets with their Idolatry, their Antinomianism and Binitarianism/Trinitarianism and their worship of Baal and the Sun and Mystery Cults on the Day of the Sun and at Christmas, and at Easter the festival of the goddess consort of Baal.
This is the Second Warning to the world in accordance with Jeremiah 4:15-16 and on through to the waste and desolation of the tohu and bohu of verse 23 to verse 26. These desolations are of the Wars of the Fifth and the Sixth Trumpets of the Seventh Seal. (See the papers The Seven Seals (No. 140) and the Seven Trumpets (No. 141).)
One third of the world will be destroyed in these wars and the Sons of Shem will be systematically reduced and forced to conversion. Yet from verse 27 God says he will not make a full end. The Koran shows that to be so almost throughout its Surahs.
The Third Warning will be issued under the Witnesses, with punishment of the individuals and among the nations (Rev. 11:3ff) as outlined above and then: The remaining third will die by pestilence from the wars and the Vials of the Wrath of God and then a remnant of the remainder will survive.
The nations shall then begin the Millennial reestablishment of the planet. The earth will be governed by Messiah and the prophets and the elect from Jerusalem.
The task now is to bring The Sons of Shem and indeed the whole world to repentance and to cleanse the world of its Mystery and Sun Cults and its Satanic systems.
The whole thrust of the last days is to cleanse the system of its errors and antinomianism. The structure of the millennial system is designed to cleanse the planet of what mankind has done to it over the rule of Satan. Then the world is to be readied for the Second or General Resurrection of the Dead.
In that system over twenty billion people will be resurrected and fed and clothed and educated for 100 years. Each person must be readied to take their place in a system where the laws of God are kept, because it is in our very nature to obey God, because we have the Nature of God within us and the Holy Spirit is governed by the Laws of God as are we because God is in us and is all in all of us.
The Church of God believes, as it is God’s Will, that no flesh should perish, that God’s will be done and thus no flesh will perish and we will work hard to make sure that no flesh does perish.
Anyone who wishes to see others die or go to a place of torment has not got the Holy Spirit within them nor have they the love of God within their thinking and hearts.
The dreadful behaviour of mankind around the world in these Last Days is horrific and is a direct condemnation of mankind as Satan claimed mankind to be unfit, however it is his teachings that got them all where they are today.
The teachings of the ministers of pseudo-Islam are a direct condemnation of their beliefs and Hadithic teachings as were the Trinitarians and Paganised Baal worshippers before them.
Pray for all mankind and ask that they be given understanding and repentance and redemption in the Holy Spirit. Amen
End tape 5