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

Section 4

Deals with the Late Beccan Surahs and the place of the Demons in the Host following on from the place of the 70 and the position and role of Noah. The texts then go on to address the Divine Unity and the errors of the Beccans. The numbering in the sequence was also important. These texts were to incite the Beccans further and force the Hijrah in 622.

Late Beccan Surahs

SS 64 (Last year, 621or 2 or 1 AH),

72 (re the Jinn and ties back to 70 and 71 etc.).

006, 010 (+3vv AH), 011(-v 114), 012, 013, 014,

016 (-v. 110 + 2AH), 022 (much belongs to the Late

Beccan Period but vv. 11-13. 25-30, 39-41 and 58

60 were reportedly from Madinah).

023, 028 (vv 85 and 52-55 AH), 029).

Late Beccan Surahs

64 (Last year, 621or 2 or 1 AH)

Mutual Loss and Gain Commentary on the Koran: Surah 64 (No. Q064)

The Surah At-Taghabun takes its name from the Day of Judgment in verse 9 which is deemed to be a day of mutual disillusion or of loss to the sinners and gain to the believers who obey God.

It is considered as being from the First year of the Hijrah but is a late Beccan Surah as verses 14ff. are taken as being indicative of the pressure brought to bear by wives and families to prevent Muslims from leaving Becca in the Hijrah of 622 CE.

Surah 72 (re the Jinn and ties back to 70 and 71 etc.)

The Jinn Commentary on the Koran: Surah 72 (No. Q072)

Al-Jinn has a number of applications and can refer to the elemental Spirits of the Heavenly Host and then refer to the demons in rebellion to God and also to those under their influence in the nations. Thus the Arabs referred to them as “clever foreigners” in relation to those humans of the Nations. It is a later Beccan Surah attributed to the return of the Prophet from his failed mission to the Ta’if.

The reference to the nations under the Jinn are to those under the rulers appointed by Eloah in Deuteronomy 32, and where the nation of Israel was placed under the Christ as the future ruler of the world as we see in verse 8 and also the (Morning) Star that was to come out of Jacob in Numbers 24:17. This is referred to as the Surah Al-Tarikh (or Tariq) “The Morning Star” (Surah 86) below, dealing with the death of the Christ. The Masoretic Text (MT) of 32:8 was altered to read sons of Israel instead of sons of God as we know from the texts of the LXX and the DSS and which has been corrected by the RSV translation team.

The traditional view was that the nations were 72, based on the heavenly throne, and the human host was organised in that number. So also Moses, under instruction from the Yahovah of Israel we know to be the Christ, organised the elders of Israel into the Sanhedrin at Sinai, referred to as the Seventy but always organised as 72. In the same manner the church was ordained as the Seventy in Luke 10:1 and 17 (cf. Fate of the Twelve Apostles (No. 122B)) but always it was written as the Hebdomekonta (Duo) in the Koine Greek, which was Seventy (Two) as the leadership of the church from over the two thousand years of the Forty Jubilees in the wilderness. The apostles and prophets and elders of the faith became the 144,000 and the Great Multitude of the First Resurrection.

This Surah on the Jinn is placed in its order and is numbered as 72 in the Koran based on the significance of the number of nations and their placement under the Demons or Jinn of the god of this world, who is Satan (for the time being) (2Cor. 4:4). It is part of the seal of the elect and the church at Becca.

Surahs 006, 010 (+3vv AH), 011(-v 114), 012, 013, 014, 016 (-v. 110 + 2AH), 022 (much belongs to the Late Beccan Period but vv. 11-13. 25-30, 39-41 and 58-60 were reportedly from Madinah).

006 Livestock Commentary on the Koran: Surah 6 (No. Q006)

Surah 6 derives its name “Livestock” or “Cattle” from a word in verse 137 repeated in verses 139, 140 where cattle are mentioned in relation to superstitious practices, as we saw from S.5 with the four categories of cattle used by the paganised Arabs. The main thrust in those texts refers to the murder of the children of the people whilst in the bellies of the women and condemns abortion and the sacrifice of the children which was a standard practice at Mecca and the Middle East over the millennia both before and after Christ and very nearly ended the life of the Prophet as we see here. The term “livestock” really refers to the sheep and the goats and shows the extension of the unity of God to the salvation of mankind as the sheep of the Resurrection.

The sheer immensity of the conversions saw that the pagans overran Islam and corrupted it with their practices, as they did in Christianity. However, the purity of the message is able to be retained by the strict adherence to the Scriptures on which the Qur’an is built.

Pickthall holds that with the possible exception of nine verses, which some authorities, such as Ibn Salamah, ascribe to the Madinah period, the whole of this Surah belongs to the year before the Hijrah. Ibn Abbas claims that it was revealed on the authority of one visitation.

It follows the Fifth Surah because it deals with the sequence of the divine revelation concerning the place of the Messiah in the faith and then the allocation of the priesthood under Messiah as high priest in the Service of the One True God and the faith in His Service.

The Surah is concerned with the Divine Unity. There is only One True God Eloah and He sent Jesus Christ (Jn. 17:3). Eloah created the heavens and the earth (Job 38:4-7) and then sent Christ for the recreation in Genesis 1 when the earth became Tohu and Bohu for He did not create it that way, as we are told in Isaiah 45:18.

The Surah is held to be a late Beccan Surah. Some hold that the note of certain triumph sounded in the circumstances of the struggles of 13 years which saw the prophet and the body at Becca forced to flee Becca and seek help in the hands of strangers at Medina, to be quite remarkable. Most do not appear to understand the spirituality and core unity of the faith.

This Surah is a reprimand to the people of Becca and the half converted Arabs and a warning of that which is to come. Whilst they made a later pretence, they are yet to face the nexus of the Law of God under the Witnesses and the wrath of the Messiah and the Councils of the Church of God to come.

Becca and the pagan Arabs never got rid of the idolatry at Becca, which was in the hands of the Arabicised Arabs of Ishmael. Nor did the Baal worshippers of Israel and the Mother goddess system of Easter ever eradicate their idolatry from the lands to which they moved all over the world.

The god Hubal most prominently appeared at Mecca, [Becca – Ed.] where an image of him was worshipped at the site of the Kaaba (or Kaabah). According to Karen Armstrong, the sanctuary was dedicated to Hubal, who was worshipped as the greatest of the 360 idols the Kaaba contained, which probably represented the days of the year.^{[1] The Wikipedia record.}

The shrine reportedly contained many idols internal to it. Hubal as a name is associated with Baal worship. Philip K. Hitti, who relates the name Hubal to an Aramaic word for spirit, suggests that the worship of Hubal was imported to Mecca [Becca – Ed.] from the north of Arabia, possibly from Moab or Mesopotamia.^[8] Hubal may have been the combination of Hu, meaning "spirit" or "god", and the Moab god Baal meaning "master" or "lord". Outside South Arabia, Hubal's name appears just once, in a Nabataean inscription;^[9]

Hisham Ibn Al-Kalbi's Book of Idols describes the image as shaped like a human, with the right hand broken off and replaced with a golden hand.^[2] According to Ibn Al-Kalbi, the image was made of red agate, whereas Al-Azraqi, an early Islamic commentator, described it as of "cornelian pearl". Al-Azraqi also relates that it "had a vault for the sacrifice" and that the offering consisted of a hundred camels. Both authors speak of seven arrows, placed before the image, which were cast for divination, in cases of death, virginity, and marriage.^[2]

The deity seems to have originated in Iraq at Hit and the process of using arrows for divination, a practice followed by the pagan Arabs, was used in the Second and First millennia BCE.

The Ka’aba (or Kaabah) is to this day used for the pagan practice of the Seven circumambulations of the shrine used as the axis mundi or centre of rotations according to the mystical rites of the animist pagans of Arabia posing as Islam (cf. the work Cox W.E, Mysticism CCG Publishing 2000).

“According to Ibn Al-Kalbi, the image was first set up by Khuzaymah ibn-Mudrikah ibn-al-Ya's' ibn-Mudar, but another tradition, recorded by Ibn Ishaq, holds that Amr ibn Luhayy, a leader of the Khuza'a tribe, put an image of Hubal into the Kaabah, where it was worshipped as one of the chief deities of the tribe.^[3] The date for Amr is disputed, with dates as late as the end of the fourth century AD suggested, but what is quite sure is that the Quraysh later became the protectors of the ancient holy place, supplanting the Khuza'a. The prophet himself was of the Quraysh.” (cf. Wikipedia art.)

“A tale recorded by Ibn Al-Kalbi has Muhammad's grandfather Abdul Mutallib vowing to sacrifice one of his ten children. He consulted the arrows of Hubal to find out which child he should choose. The arrows pointed to his son Abd-Allah, the future father of Muhammad. However, he was saved when 100 camels were sacrificed in his place. According to Tabari, Abdul Mutallib later also brought the infant Muhammad himself before the image.”^[4]

After defeat by Muhammad's forces at the Battle of Badr, Abu Sufyan ibn Harb, leader of the Quraysh army, is said to have called on Hubal for support to gain victory in their next battle, saying "Show your superiority, Hubal".^[5] When Muhammad conquered Mecca in 630, [Becca – Ed.] he removed and had destroyed the statue of Hubal, along with the other 360 images at the Kaaba(h), and dedicated the structure to Allah.^[6]

There may be some foundation of truth in the story that Amr travelled in Syria and had brought back from there the cults of the goddesses ʻUzzāʼ and Manāt, and had combined it with that of Hubal, the idol of the Khuza'a.^[7] According to Al-Azraqi, the image was brought to Mecca [Becca and later transported to Mecca – Ed.]

There is no connection whatsoever between the origin of the names of these pagan deities and the name of Allah’ which derives from the Eastern Aramaic and the prior Biblical Chaldean Elahh and the Hebrew Eloah from which the Western Aramaic originated (see the paper the Name of God in Islam (No. 054)).

We see from the text that the One True God Eloah or Allah’ created the heavens and the earth (cf. Job 38:4-7) and the heavenly host of the sons of God and the Morning Stars were present there. Genesis 1:1 shows that it was The One True God that was creator but that the earth became tohu and bohu or waste and void (v. 2). God says through Isaiah that God did not create it waste and void. It became that way. The elohim were then sent to earth to reform it and create Adamic mankind.

Eloah or Allah’ was alone and singular and the name admits of no plurality. Then He decided to create and He created the Sons of God as elohim and thus became Ha Elohim or The God as the centre of a plural entity as the family of God (see the paper How God Became a Family (No. 187)).

He extended Himself and through the Holy Spirit He became Elohim as the central power as Ha Elohim or The Elohim or Yahovih (SHD 3069) and all of the elohim bore the name Yahovah when they became Messengers to mankind after their creation as “He causes to be” or Yahovah (SHD 3068). They were named as Malak or “malaikat” meaning Messengers which became Aggleos in Greek and hence became termed Angels. This became a noun as a name for the Angelic Host. The sons of God as elohim were created beings of Eloah or Allah’ as One True God who alone was immortal (1Tim. 6:16).

Both Christ and Gabriel were created sons of God as was Satan or Iblis. Iblis objected to the creation of mankind as the second element of the Host. Iblis, Azazel or Satan interfered with the creation and condemned man to death and the resurrection through the death and resurrection of Christ. These acts were predestined from before the foundation of the world.

In this Surah we see the sequence from the creation of the earth to the creation of mankind and the position of the Heavenly Host and the place of Christ and the sons of Adam as the “Sheep” or “Livestock” of the creation that proceed from the First Resurrection with the “Goats” of the world moving to the “Second Resurrection”.

These Surahs move from the beginning in Surahs 1 and 2 under the Messiah and the Sanctification of the Elect and the Temple of God. It proceeds through the Reddish or Adamic Heifer and then Golden Heifer through the process we saw with Moses before the Angel of the Presence in Sinai who was Christ (1Cor. 10:4). The text then goes to the sequence of the Priesthood at Surah 3 from The Family of Imram and then to the place of the church at Surah 4 in families. Surah 5 “The Feast” or “Table Spread” deals with the Sacraments of the church among the elect at the Lord’s Supper and Passover and the death of Christ. In Surah 6 we proceed to the Unity of God that prepares us all to become elohim as we are shown in Psalm 82:6 and Zechariah 12:8 and John 10:34-36. We are all to become elohim or the plurality of the sons of God, as gods or elahhin in the Chaldean, from which the Arabic is developed, through the Eastern Aramaic. We are all enabled in this process by the Holy Spirit. In this process we are all the Sheep of the Host as the body of Christ and the Surahs explain this process with its cross references to the Scriptures.

Surah 7: “The Heights” then goes on to the opposition to God’s Will by Satan and then through the sequence of Creation.

The outline of the plan of Salvation is also developed through subsequent Surahs, such as “The Ranks” and “Those Who Set the Ranks”.

The Hadith was designed to destroy this understanding and separate the Scriptures from the Qur’an. It was designed by the Jews and the paganised Arabs with the major attacks on the Pauline documents aided by the post-Exilic Jews and the Talmud and Hillel. It is about to be destroyed completely as a system.

So also the Gnostics and the Baal and Easter Sunday worshippers have done their best to destroy the understanding of the Faith and the Law of God and the Testimony. Anyone who says that they are Christians or Muslims (which should be interchangeable terms) and the law is done away and that when they die they go to heaven are not to be believed. They are neither Muslims nor Christian (cf. also Justin Martyr, Dialogue with Trypho, LXXX).

010 Yunis or Jonah Commentary on the Koran: Surah 10 (No. Q010)

Surah 10 “Yunis” or “Jonah” is a late Beccan Surah delivered in the last four years before the Hijrah (i.e. Post 618 to 622 CE). It derives its name from a reference to the prophet Jonah in verse 98 referring to the repentance and salvation of Nineveh: “If only there had been a community (of those that were) destroyed of old that believed and profited by its belief as did the folk of Jonah.”

The reference to Jonah is not a throwaway line. Messiah told us that no sign would be given the church save that of the prophet Jonah. The entire sign covers from Jonah’s warning to Nineveh and their repentance and then Messiah’s warning to Judah and their failure to repent, and their destruction at the end of 40 years with the complete destruction of the Temple and Jerusalem on 70 CE and the closure of the Temple in Egypt at Heliopolis by 71 CE by order of Vespasian. The church was begun with the baptism of Christ and the selection of the Apostles in 27 CE with the mission of John the Baptist for one day’s journey and then the two years preaching of Messiah from 28 to 30 CE, and then the Three days and Three nights of Messiah in the Belly of the Earth as Jonah was in the belly of the great fish. Both died and both were resurrected. Nineveh was given 40 days and repented. Judah was given 40 years to 70 CE and did not repent and was destroyed. The end of the 40 Jubilees and the time frame will be complete by 2027 (see The Sign of Jonah and the History of the reconstruction of the Temple (No. 013)).

This Surah is a warning to the Arabs over their future idolatry. The rejection of the other prophets and the Biblical texts was to cost them their place in the First Resurrection. We will see in this Surah how there are messengers to be sent all over the world from Christ and the Apostles and over the 40 Jubilees from his ordination of the Seventy at Judea in 28-29 CE. In this way the church sent prophets to every corner of the known world and then beyond. He also warned them of obeying the prophets of God which they ignored and invented the idolatrous shirk that Muhammad (which was in fact the council of the church of which the Prophet was chairman and leader) was the (only) prophet of God in contradiction to this Surah.

The Prophet is directing the comments to those who disregard the instructions in the Koran. He then goes on to address the people who are the ones not converted in Islam who disregard the Commandments of God and the Faith and Testimony of the Messiah and indeed the proper calendar of the Church of God (cf. also S9 above) as undertaken in the Temple system and under Messiah and the Apostles. It was in effect a prophecy of both the Hadithic total corruption of Islam and its calendar and the later Church Calendar which came to use the Babylonian intercalations in Hillel from the Jews that entered the Churches of God in the 20^th and 21^st centuries.

The Surah takes God’s direction from the Creation in the faith and the establishment of the sun and moon as regulator of God’s Calendar (No. 156) and the purpose of the Messiah as mediator between God and man by the explicit direction of God. No one else can be mediator without the express direction of God.

The Surah then goes on to explain the purpose of the calling. These verses refer to the “Wise Scripture.” In other words the Surah is referring back to Biblical Scripture and the Laws of God.

The Prophet (formerly Abu Qasim) was a baptised authorised officer of the Church of God established by Christ and the Apostles which church had been established in the early First century from 30 CE. The Prophet was given the gift of prophecy as messenger to Arabia. Beforehand the Apostles and the 70 had been sent all over Parthia and India and the East including Arabia and the Middle East. The Pagans had resisted it from that time. However, we had sent officers all over the world from the 70 and then later many centuries before the church grew into the force it became at Becca and Medina. Archbishop Meuses of Abyssinia had established the church in China from India in the Fourth century. However, by 1850 they had become Sabellianist and thus disqualified from the First Resurrection until they repent, as is Hadithic Islam and as are the Binitarian/Ditheists and Trinitarians disqualified (see the papers The Fate of the Twelve Apostles (No. 122B); General Distribution of the Sabbath-keeping Churches (No. 122) and Role of the Fourth Commandment in the Historical Sabbath-Keeping Churches of God (No. 170)).

Hud Commentary on the Koran: Surah 11 (No. Q011)

This Surah 11 “Hud” takes its name from verse 50 which begins the story of Hud of the tribe of A’ad, one of the prophets of Arabia who is not mentioned in the Scriptures either OT or NT. The text also has the story of two other Arab prophets; Salih of the tribe of Thamud and Shu’eyb of Midian. Jethro of Midian is mentioned in the OT but Shu’eyb is not. However, Jethro as father-in-law of Moses is indisputably listed as a priest of God in Midian. Pickthall states Shu’eyb is identified with Jethro and states that he, Noah and Moses were identified with Divine Revelation. Thus Surah 11 takes over the story and the truth is vindicated in a manner supplementary to Surah 10.

It should be noted that Job was written prior to the Torah and the people noted in Job were mentioned in the texts of the Torah. Job himself was a man of the tribe of Issachar and he must have left Egypt prior to the persecution of Israel and taken up residence in Arabia and perhaps in Midian.

It is regarded as a late Beccan Surah (i.e. pre 622) except for verse 114f. which was revealed at Al-Medinah. These texts relate to the prophets and the warnings that the demons and mankind together are given and that they both will be sent to Sheol (hell) i.e. to the grave.

The text shows the end problems of Islam by virtue of its paganised system.

As we understand, the Church of God established the Arabian branch in Arabia through the groups that had been there after the spread of the church into Syria, and out north into what is now Iran and into the Northern elements of the Parthian Empire into Georgia and Armenia and the areas around the Black Sea.

As we have explained previously a man named Qasim ibn Abdullah (or Abd Allah’) ibn Abdul-Muttalib bin Hashim, of the tribe of Qureysh of Ishmael of the Arabicised Arabs among the Arabs of the sons of Keturah, was taught the faith by his wife’s family and taught to read. He is thought to have been initially a Nestorian (Abu Qasim) but was baptised into the Church of God sometime after 608 CE. He became one of the Muhammad which was the name of the Council of the Church of God in Arabia. In other words he was made an elder of the Church of God and appointed to its governing body. The structure and his background and identity are discussed in the papers Introduction to the Commentary on the Koran: Prologue (QP), Introduction to the Commentary on the Koran (No. Q001) and the paper Descendants of Abraham Part III: Ishmael (No. 212C).

The church lasted only three generations through the Four Rightly Guided Caliphs and after that was taken over by the paganised Arabs and the Shia split was forced with the barbaric execution of the grandson of the Prophet Ali and of Hussein. The writings of the Church known as the Muhammad were collected and formed what is known as the Qur’an or Koran. They were meant to be read as a commentary on the faith in Arabia and based on the Scriptures before them, both OT and NT. These (Sabbatarian Unitarian) churches were referred to as the “People of the Book” and they were recognised in the Koran as the supreme authority of the meaning of the Scriptures and of the faith.

The paganised Arabs then began writing a series of false documentation which became the ongoing commentary on the Koran in much the same way as the Talmud was developed on the Mishnah over the third and subsequent centuries to destroy the effect of Scripture. This was called the Hadith, referred to also as the Sunna, and became the basis of Sunni Islam. The Jews themselves had converted Arab tribes that tried to completely destroy the church in Arabia and the head of the church, the Muhammad, who was the prophet Qasim ibn Abdullah, was forced to take up arms against them in order to survive. This was part of the Pergammos Era.

The western elements in the Middle East were in Anatolia and extended to the Taurus Mountains. They were known as Paulicians and they and the Muhammad of Arabia had to take up arms simply to survive as they were attacked by the Byzantine so-called Christians at Constantinople and the Paganised Arabs in the East in Iraq and Arabia. This is intimated in the comments in Revelation chapter 2 where the Messiah, the Christ, is said to come against them with the sword of his mouth because they had become corrupted.

The war in Islam stems from the seizure of the faith by these paganised Arabs, using the Hadith or the Sunna, and they were resisted by the Shia faction which also lost the understanding of the faith due to these influences in much the same way as the Jews had and as the Christians had in their divisions from the Trinitarians to Nestorians.

The rapid spread of Islam had also exposed it to the corrupting influences of the Indians and the Chinese and we will see how the original teachings were corrupted and in that examination we will once again look at the teachings of the Church as laid out in the Koran.

It is for these reasons that Modern Hadithic and Shia Islam cannot survive.

Yusuf or Joseph Commentary on the Koran: Surah 12 (No. Q012)

This Surah is the only single topic Surah in the Koran or Qur’an dealing with the story of Joseph son of Jacob in the Bible. He was the father of Ephraim and Manasseh and played a very important part in the development of Egypt at the beginning of the sojourn there. The story reveals some detail in the historical traditions or the revelation of the matter to the Arabian prophet and has significance for the tribes of Joseph in the last days also. It also deals with Jacob as a prophet and the issues of God’s revelation to him and the control of that revelation.

Tradition states the Surah was revealed at Becca to the first converts of Yathrib (Al Madinah) in the Second year before the Hijrah. Noldeke points out, and Pickthall records, that it may have been revealed long before then but was given to them at that time. Often prophets are given information but restrained from issuing the details until much later, or to reissue the details when needed. It is certain that he was told the story when being instructed in the Scriptures.

In this instance Jacob was not taken in by the other sons’ tales of the death of Joseph, but God withheld his location and circumstances from Jacob, his father. There is no doubt from the Bible text that Jacob was a prophet and he had great understanding of the structure of the Host and the place of the Elohim or Angel of the Presence as the being responsible for Israel and the sons of Abraham and that he understood the fate not only of the sons of Joseph but also their critical importance to the nations and the calling of the gentiles in the latter days when he says that Ephraim shall be a company of nations (cf. Gen. 48:15-20). This Angelic being of the Host became Jesus or Isa the Christ or Messiah who was the star that was to come out of Jacob and who was the high priest of Melchisdek, whom the prophet also served (Num. 24:17).

We see that the Arabian Prophet is quoting Scripture and is stating that it is explained in Arabic so it is made plain to them.

The Thunder Commentary on the Koran: Surah 13 (No. Q013)

Surah 13 Ar Ra’d takes its name from verse 13. The texts in 12 and 13 sing the praise of the Messiah in the creation. The text of the Surah concerns Divine Guidance and the relationship of consequence flowing from the breaches of the Laws of God. There is no respect of persons with God in relation to His Laws and punishment flowing from their breach. Reward and punishment are the direct result of obeying or rejecting Divine Laws. However, Satan under his rule broke the nexus of the Laws of God and it rains on the just and the unjust. That nexus will be restored in the near future.

As a result of the Hadithic rejection of Scripture this text has to be explained as applying to natural law as though they do not reflect the Nature of God, which reflects itself in the Laws of God coming from His Nature.

Authorities are divided as to whether it is a Beccan Surah with two verses given at Al-Madinah or entirely a Madinan Surah with two verses given at Becca. Pickthall is of the opinion that the very division of opinion favours a Meccan [Beccan] origin as he considers there could be no such division of opinion concerning a complete Madinan origin owing to the great number of witnesses. He holds it is a late Meccan [Beccan] Surah for the most part.

The reality is that the position on the law was a standard view of the Churches of God and they were reminded of it continually. It was only with the Hadith that the law was undermined, as was the law undermined with the Trinitarians and Binitarian/Ditheists, which the Koran systematically condemns.

It is no coincidence that the position in the Koran at Surah 13 reflects the system of Rebellion against the Laws of God that was, and was to be a feature of the Arab peoples, and the world generally (cf. the paper Symbolism of Numbers (No. 007)). The preceding twelve Surahs concern the creation, the position of Messiah and the elect, and the prophets acting as messengers to mankind in the rebellion and mankind’s refusal to follow the Laws of God.

Ibrahim or Abraham Commentary on the Koran: Surah 14 (No. Q014)

Surah 14 derives its name (Ibrihim) from Abraham’s prayer in verses 35-41. It was stated to be uttered from the time when he was establishing his son Ishmael in the valley of Becca, Pickthall considers Ishmael to be the ancestor of the Arabs but he was not. He was the ancestor of the Arabicised Arabs, and the sons of Keturah were the progenitors of the Arabs.

It is similar to other Beccan Surahs and the subject of verse 46 being the plot of the idolaters, indicates it was perhaps one of the last of the Beccan Surahs before the Hijrah. Verses 28-30 are considered later additions from Al-Madinah.

Once again it is listed as Scripture but as a revelation to the Prophet.

The Bee Commentary on the Koran: Surah 16 (No. Q016)

The Surah An-Nahl “The Bee” derives its name from verses 68ff. referring to the Bee and its activities and produce. The sequence refers to the providence of God in the creation and the provision of all produce, including strong drink such as wine and mead in the creation. His guidance is necessary to mankind in managing the creation and its rejection is as unwise as rejecting food and drink.

The Surah is ascribed to the last Beccan group but some authorities ascribe verses 1-40 to Becca and the later verses as being from Al-Madinah. The only verse that is of evident Madinan origin is verse 110. Here the Muslims were recorded as having fought.

In the Beccan period the Muslims were constrained from fighting. Many of the Beccan period were forced to flee and take refuge in Abyssinia (cf. Pickthall). There was a strong Sabbatarian church there from the Fourth century under Archbishop Meuses (see the paper General Distribution of the Sabbath-keeping Churches (No. 122)).

However, their very survival depended on their taking up arms from the Hijrah in 622 and it became more and more necessary for their survival. However, their dominance emerged from this military change in doctrine and thus the latter section from verse 110 and perhaps many others had to be from 2 AH (623/4CE) and thus Medinan.

The Surah follows on from Surah 15 Al Hijr as a continuation of the warning to the Arab peoples and all who follow them. The Semites were all warned from the prophets down from Hud and Salih to the A’ad and Thamud and to Lot and Abraham to Sodom and Gomorrah, and then through Moses and the Biblical prophets and on to Messiah and the Apostles who warned them all, as we see in the many previous Surahs.

They, and the idolatrous Churches of God, are now to be warned again for the last time in this work and then they will be dealt with by the Witnesses, Enoch and Elijah, and then by the Messiah himself immediately afterwards (cf. The Witnesses (including the Two Witnesses) (No. 135)).

The primary warning of the Surah comes to those of Becca and the idolatry centred there. The warnings may well have produced the conflict that forced the Hijrah. The warning is at first an exaltation of the One True God Eloah above the elohim. There is no room for Binitarianism or Ditheism or Trinitarianism in this text as in all others in the Koran.

The worship of the god Baal and the goddess Ashtoreth or Easter was taken to Mecca as the god Hubal or “The Baal” meaning “the Lord” and centred on the Ka’aba with the 360 idols of the rulers of the day in the prophetic year. It was also associated with child sacrifice (cf. Binitarian and Trinitarian Misrepresentation of the Early Theology of the Godhead (No. 127B)).

The Bee is the symbol of the Mother Goddess. The Surah strikes at the idolatry associated with that system in the Levant and centred on Syria and in Becca/Petra and later Mecca with the god Baal or Hubal and the goddess there.

At Ephesus the many-breasted goddess Artemis was attended by Essene (meaning King Bees) who remained celibate during their period of service even though some were married. This is probably the reason Pliny referred to the community at Qumran as Essene. They would have rejected this label. Celibacy of the clergy entered Christianity from Gnosticism and these cults. The term Father was a rank of the Mithras system and was actually forbidden by Jesus Christ to be applied to Christians (Mat. 23:9). Hence why Qasim had to be Nestorian firstly (as Abu Qasim) and then Sabbatarian or it was simply a misguided application by the ignorant of the Arabs..

The females of the Ishtar cult were not celibate but promiscuous. Artemis and Diana were both patrons of fertility and fruit trees. It seems that Artemis and Diana were associated as the same deity and hence the crowd at Acts cried Great is Diana of Ephesus, when in fact the ancient name in Ephesus was Artemis, and Diana was the name used elsewhere.

Dionysius was also god of fruit trees and we begin to see an intertwined relationship in these fertility and Mystery cults.

As Queen of May, the Mother goddess, was representative of the spirit of vegetation. This was prevalent in Europe and Britain.

The Mother goddess was also goddess of the corn (a term for any grain).

However, many Essene priests were celibate (some were eunuchs) and also abstemious and the Surah identifies this aspect and points out that the grapes were made for strong drink and the Bee itself produces strong drink (as mede or mead). It is from this idolatry and the desire to undermine the Lord’s Supper, Bread and Wine and the Passover that this custom of abstinence has become part of the idolatrous rituals of Hadithic Islam. See also the paper Wine in the Bible (No. 188) and also Vegetarianism and the Bible (No. 183).

So also the Mosques that originated from Mecca and around the world were symbolic of the idolatry of the Baal and Easter or Ashtoreth systems. The roofs of the Mosques were shaped as the Breasts of the goddess and the Minarets were shaped as the Phallus of the god Hubal. Initially they were the symbols of the crescent of the horns of the Moon God Qamar or Sin on the breasts of the sun goddess Shams with the star of the goddess as Venus. They are there to this day and on their flags. These were also represented by, or as, the bens or Ben Bens of the obelisks in Egypt. These were also central or world poles of the fertility cults and are prohibited by Eloah in Scripture. So also were the Asherah or poles of the goddess. They were spread from the Sidonians to the Arabian Desert and to Becca/Petra and Mecca (cf. 1Kgs. 11:33; 2Kgs. 23:13).

As is usual in ancient pagan animism the idol or world tree, acting as the Axis Mundi, was used as the centre of worship in which the devotees circumambulated in sequences of five or seven or nine as decreed. In Mecca the circumambulations of the Ka’aba were seven in the worship of Hubal and the only thing that has changed in all these centuries is that the 360 idols have been removed (although retained symbolically in architecture surrounding the Ka’aba). The Ka’aba is still there and the devotees still do seven circumambulations and they also proceed to the stoning of Satan in ritual. Many are often killed during these pagan rituals that are still carried on under the guise of Islam, which they are not. These aspects are explained in the work Mysticism Chapter 1 (B7_1).

The Pilgrimage Commentary on the Koran: Surah 22 (No. Q022)

Surah 22 Al Hajj is given the name “The Pilgrimage” from the assumption that the text in verses 26-38 refers to a pilgrimage to the idolatrous house in Mecca as a central place of worship, which it cannot do. The text actually refers to the Feasts of God of the Bible texts and the requirements of the laws of God. The Churches of God, after the fall of the Temple in 70 CE, saw the dispersion of the Jews. From the move of the church to Ephesus the feasts were kept wherever the church decided that God was to place His hand as the place of worship and that would continue until the Return of the Messiah and the re-establishment of the Temple at Jerusalem. All nations will send their representatives to Jerusalem under the Messiah or the nations will be punished and destroyed (Zech. 14:16-19).

Abraham had determined the early place of worship by the naming of the place as Bethel or the House of God. He also allocated the centrality of worship at Jerusalem with the tithing to Shem as priest of Melchisedek (No. 128). He also dedicated Beersheba as the “well of the oath” where he swore the oath of the covenant. God had sworn through the prophet Zechariah that Jerusalem was the centre of worship and would be under the Messiah at his return. Zechariah Chapter 2 shows that the One True God sends the Messiah to Jerusalem to redeem it from the idolaters in the Last Days and the Bible is absolutely clear that the world will be run from there forever as will be the universe be run from there after the Second Resurrection and the Great White Throne Judgment (No. 143B). The Prophet also stated that to be the case in the Surah on the “Night Journey” where Jerusalem was made the centre of the faith. The Koran cannot contradict the sheer volume of the Scriptures that state that as fact and thus this supposition by the Meccan idolaters is false and we will explain what the real meaning and intent is during the Surah.

Pickthall holds, from his copy, which is dated from the days of the Ottoman Empire ascribing it to the Al-Madinah period that is in fact the case. That is quite recent in the period. However, it is by no means certain as it was located there in order to establish Mecca as the place of Pilgrimage, which it was not. Pickthall holds that verses 11-13, 25-30, 39-41 and 58-60 were all revealed at Al-Madinah. Noldeke agrees with that ascription from the nature of their contents but holds that much of the Surah belongs to the last Beccan period. All of this stems from the assumption that the “pilgrimage” is to be at Mecca, which contradicts Scripture entirely.

That is why the Hadithic writers have to blasphemously claim that the Scriptures have been lost and the current texts must be disregarded.

There seems little doubt that S22:36 has a serious problem in that it refers to the sacrifice of camels and their provision to the poor from their sacrifice and the consumption of their flanks (allegedly in strips) by the poor. The Hadithic Muslims use this to justify the sacrifice of camels at Eid. This is contrary to Scripture and elsewhere in the Koran at S3:93. Moreover, God is not a respecter of persons and the Law requires the provision of cattle and clean animals by the rulers of the people for all the people at the Sabbath, New Moons and Feasts. One must consider that this text was a latter addition very much after the Madinan period and perhaps well after the death of the prophet to justify their slaughter of unclean camels. Some critics of the text think it came from the Ummayad period.

It refers to dire necessity for the poor and destitute and thus no person who is not destitute can eat them in any case no matter how they construe the text.

Surahs 023, 028 (vv 85 and 52-55 AH),

023 The Believers Commentary on the Koran: Surah 23 (No. Q023)

Surah 23 Al- Mu’minun “The Believers” is held to be named from a word occurring in the first verse. Certainly its subject is the triumph of the believers and would thus be appropriately named. It is understood to be the last Surah revealed at Becca before the Prophet’s flight to Al-Madinah in 622 CE and is thus a late Beccan Surah.

The text of “The Believers” refers to the church and its structure. The texts from the previous Surahs follow on to the prophets and their tasks and prophecies. They continue on to the Believers of the Saints of the Elect in the Churches of God.

The comments also deal with the structure of the church in the heavens and the construction of the Temple at Jerusalem. These seven paths are the seven steps or the seven weeks to Pentecost and the receiving of the Holy Spirit in the believers baptised into the Body of Christ.

"This structure represented the Temple, which became the living Temple of the Church. It had seven stages to the entire edifice. Six of these were one on top of the other in the nave and the seventh was the main hall proper, which led into the Holy of Holies. We could not enter this last stage until Christ died and split the Temple veil and made it possible for us to enter. This is the significance of the seven weeks to Pentecost. On this last phase the Holy Spirit entered the Church, enabling God to become all in all. "

(cf. the paper The Old and the New Leaven (No. 106A)).

The terms Third Heaven (NT), and Seventh Heaven (Qur'an) are generic. The New Testament term refers to the classifications of the basic Atmosphere, Solar and Galactic structure of the Earth and the heavenly structure of the Throne of God in the “sides of the North.” The seven classifications of the Koran are developments of these making distinction between the Atmospheres, inner and outer space, the Solar system, the Galaxy and so on (see FAQs in Islam at (No. 055)).

These are very important keys in understanding the Koran. Because the Church and its function are avoided by the Hadithic commentators, the meaning of the Koran (Qur’an) is trivialised and misconstrued so that the followers of Islam can make no real sense out of it.

Indeed this is the real sense of withholding the Truth of God in unrighteousness (Rom. 1:18, 25).

028 The Narration Commentary on the Koran: Surah 28 (No. Q028)

Surah 28 Al-Qasas is called “the Story” or “the Narration” from verse 25. It was revealed at the last phase of the persecution of the church at Becca and at the time of the flight from Becca to Medina in 622 CE. Some Arabic writers even say that verse 85 was revealed during the flight and verses 52-55 were claimed to be revealed after the Flight at Al-Madinah. These texts are asserted to be edits. Verse 85 appears to be a later Hadithic edit to divert attention from the facts of the direction to Scripture from verses 52-55; Hence the assertion of a later date to them; which appears spurious, given the context.

The text concerns the trials of the life of Moses once again as we have seen from Surah 27 and those previously that relate to the story of Moses and his persecution following the story of the prophets and the elect and their place in the Resurrection.

Here the Surah encouraged the church by reference to the Exodus and the intervention of God through the Angel of the Presence given Israel as his inheritance (Deut. 32:8ff.). This Angel of the Presence was later to become the Messiah (1Cor. 10:4).

029 The Spider Commentary on the Koran: Surah 29 (No. Q029)

Surah 29 Al-‘Ankabut “The Spider” is named from verse 41 where false beliefs are likened to a spiders web for frailty. Most of the Surah is attributed to the Middle or Last Beccan period. There is confusion as to the origin. Some authorities attribute verses 7 and 8 and many others attribute the whole latter section of the Surah to the period at Al-Madinah. It gives comfort to the community under persecution.

In this text we again get Haman linked with the time of Moses and again the Amalekites are tied in to the period with Egypt. It has to be considered that Haman may have been a traditional ancestral name of the Amalekites that Moses and the Israelites fought in the last year of the Exodus near Kadesh. There seems little doubt that the Prophet is tying the Arabs in as the latter day Amalekites in the last wars of the end time persecutions.

The text introduces the concept of testing by affliction those of the faith who believe.

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