Muhammad, the Qur'an and Islam
Sura 10Sura 10Sura 10Sura 10 begins with mysterious letters, which are said to be the signs of the
Book. The v. 2 speaks of Muhammad's ministry as a warner, and the vv. 3f
describe God's witness in Creation and the Judgment. The vv. 12f show
God's application of punishment, and v. 13 is similar to other Qur'an
passages (cf. 16:55f; 39:11f, 50f; etc.). The vv. 16f deal with someone's
request for a different Qur'an, v. 19 mentions a pagan belief about
intercession, and v. 21 gives the question as to why no miracle was sent
down for Muhammad. The vv. 22f speak of human reactions to God's
judgment (punishment) and compassion, and v. 25 relates a brief parable, in
which the earthly life is compared with the water cycle (cf. 18:43). The^177
vv. 26f tell about predestination and Judgment, and the vv. 32f present
God's provision as a witness against humanity. The v. 38 maintains that the
Qur'an could not have been composed without Allah and that the Qur'an
confirms previous scripture. The vv. 39f repeat the accusation of
Muhammad's authorship of the Qur'an, and as a reply, the challenge is
made to produce a similar sura. The vv. 41f give some of the reactions to
Qur'an recitations, and v. 47 expresses the possibility that Muhammad will
not see the coming judgment (punishment) in his own lifetime. The v. 48
states that each people has its own messenger, and the question as to when
the judgment (punishment) will take place is answered with an allusion to
the end Judgment (vv. 49f). The vv. 60f give an adverse Qur'anic reaction
to the Jewish dietary laws, and this indicates that Muhammad was
becoming acquainted with practical Judaism at the time. The v. 62 shows
again that everything is being recorded for the Judgment, the vv. 64f speak
of those who believe, and v. 69 claims that God did not have a Son. The
account about Noah (vv. 72f) resembles previous Noah narratives, but the
narration concerning Moses (vv. 76f) differs somewhat from the earlier
Moses stories. In v. 84 Moses is reported to have said that those who
believe and trust in God are Muslims, and v. 87, which gives per^178 haps the
earliest Qur'anic usage of the term "qibla" (the direction faced during
prayer), appears to be based on a Jewish anachronism crediting Moses with
the institution of synagogues in Egypt. The ultimately Jewi^179 sh notion that
Pharaoh repented appears in v. 90, but the Qur'an adds that in^180 so doing
Pharaoh became a Muslim. In v. 94, Muhammad is commanded to^181
consult those who read the scriptures before him, should he have any
doubts, and this verse was also used by later Christian polemicists. The v.^182
98 makes a brief reference to Jonah, in which "his people" are said to have
believed to avert punishment. The vv. 99f, which contradict t^183 he doctrine
of "jihad," must have predated 2 AH, and the vv. 104f counter^184
polytheism. 10:19 is similar to Is. 44:10, and 10:62 is similar to Is. 40:15.^185