Summary of the Commentary on the Qur'an or Koran (No. QSA)

Section 1

This text takes the commencement of the training and Mission at Mecca dealing with the Very Early Meccan Surahs and the texts explaining the first elements of the Bible faith.

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.

Section 1:1

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)).

89 Dawn Commentary on the Koran: Surah 89 (No. Q089)

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 his 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.

103 Time Commentary on the Koran: Surah 103 (No. Q103)

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.

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Section 2

This section deals with the Early Meccan Surahs after the First Hijrah of 613 to Abyssinia. Surah 19 Maryam was revealed at this time to enable the Church, under the Prophet’s cousin Jaffar, to prove their bona fides in seeking asylum from the Negus of Abyssinia and the Sabbatarian church there. Surah 20 Ta Ha was instrumental in calling Omar at Mecca in 613.

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.

Section 2:2

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) ^[18]

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”).

34 Sheba Commentary on the Koran: Surah 34 (No. Q034)

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.

71 Noah Commentary on the Koran: Surah 71 (No. Q071)

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 120^th 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.

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