Note on Islam

 With regard to the Koran opening Surah, called "Al-Fatiah"; its connection to the Second Commandment duality was referred elsewhere in some detail. 

The point I made in a related article was that the theme of duality repeats itself in the surah in a very perceptible way (to one familiar with sacred symbolism), and this fits precisely what René Guénon and the bible Balaam character (Arab and ancestral subliminal reference to Muslims) associate Islam with. 

A further point that can interestingly be made, still with regard to the first Surah, is that about the middle of its brief content (more precisely in the verse listed in Pickthall's edition as the third, not counting the opening words) the Surah breaks the duality pattern, and clearly addresses a ternary qualitative structure. 

To be sure, according to a Muslim social media source, Project Zamzam, the last surah (number 114) associates God to three distinctive qualities or (rhetorically speaking) personas/addressees before the Muslim faithful; thus it is clear there is no definitive or distinct prejudice in the Koran against "breaking the duality pattern" in principle. 

In "al-Fatiḥah" the ternary is established by the expression/divine title "Owner of the day of judgement ". Since this expression makes the entirety of the verse, it clearly and contextually bears a ternary intent (for example as emphasized by the verse number being "three", and the verse having three nouns, among others). 

The word "Lord" is an etymological equivalent of "owner", and it means, etymologically, a gratification allusion the idea of "a loaf keeper", also of "to raise". There is, like in an oven, in it, a metaphor for "place where there is heat, where the raw dough is made to raise". "Lord/owner" is also a "heart" image, precisely because of this heat sense, a center that pumps life. Eternity. Thus, the word "Lord" necessarily has a time/temporal connotation (raising, heating process). It is the seed containing the "Day". In fact, this verse about the "Owner of the day of Judgment" is precisely a reference to the "Son of Man", as in Luke 17:22: "And he said to his disciples: The days will come, when you shall desire to see one day of the Son of man; and you shall not see it." 

In this regard it is interesting that the Son of Man (Anna Maria Taigi's Three Days of Darkness coming Pontiff chosen by heaven to withstand the storm; or Malachi Martin's Third Secret of Fatima allusion to "a pope, a leader of Christianity, arising, who will change it all") is described both in Matthew 24 and in Revelation 11 [in the latter case under the epithet of "Lord of the Earth"]. 

The Day referred in the al-Fatiḥah verse is the day in which the man Venerable Bartholomew Holzhauser describes (in his Revelation 10 mystical interpretation) as a Great Monarch shall effect that "Time will be no longer" (Revelation 10:6). This means a maximum disruption of the "days" of the son of man [plural], into one day [singular]; the bringing together of divine revelation to a primitive or original simplicity, or to the unveiling its primitive simplicity through the gathering of familiarity with [Revelation 10:11:] "many nations and peoples and tongues and kings."

So, what the al-Fatiḥah verse is indicating here is that Muhammad was quite familiar with the growing closeness (temporal or time-wise process) of a situation in which God would reveal the Son of Man, in other words, in which God would uncover the face of the terrestrial central expression of Himself. Just as the ternary is in traditional symbolism conversible with the Ark of the Testament (among many other examples that could be given, there's the repeated "three months" bible motif surrounding the Ark), the third verse is a reference to the coming Son of Man, right under the nose, as it were, of the ordinary readers of the Koran. 

In Matthew chapter 25, Christ speaks (just as he had done in the previous chapter) about the Son of Man. He calls him a "king" (Matthew 25:34), and suggests this king will set forth judgement upon many people/peoples.