Christian Churches of God
Summary of the Commentary on the Qur’an or Koran
(Edition 1.0 20180611-20180611)
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
This section deals with the Surahs revealed after the Flight or Hijrah to Medina (Al-Madinah) in 622. These texts deal with the increased exposition of the Bible texts and the place of Christ in the Revelation.
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
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)) are 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 Witnesses (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 give 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.