Muhammad, the Qur'an and Islam
them. The v. 79 says that those who accept other religions instead of Islam
are bound for Hell, and this idea seems to contradict Qur'an 2:59 and 5:73.
The vv. 80f say that a people who become unbelievers after having believed
will be punished eternally (cf. v. 74b). The v. 86 is an encouragement to
financial contributions (as opposed to alms), and v. 87 relates that all foods
were allowed Israel, but that they had forbidden themselves some things
before the Torah was "sent down"; the Jews are then requested to bring the
Torah and read from it. In v. 88 those who compose lies against God are
considered evil. The v. 89 is an instruction to follow the "way" (religion) of
Abraham, v. 90 claims that the first house established for humans was the
Ka'ba, and v. 91 mentions the maqam of Abraham (in which the Kaba may have been meant) and makes the pilgrimage a duty to Allah. Th^221 e v. 93 implies that the People of the Book rejected the Qur'an, and v. 94 accuses them of seducing others from Allah's way. In v. 95 those who obey a group of the People of the Book are said to make their belief unbelief (cf. vv. 74b, 80f), the vv. 96f give instruction for Muslims to remain Muslim. The vv. 101f forbid sectarianism and this is linked to the sin of unbelief after belief (cf. v. 95). In v. 106 the Muslims are described as having been the best community formed for humans, but that the People of the Book did not believe, although some are believers. The vv. 107f allow fighting those People of the Book who fight against the Muslims, v. 108 probably implies Jews in the accusation of having murdered the prophets, and the vv. 109f describes believers among the People of the Book. The vv. 112f were probably composed after the battle of Uhud. The apparently^222 pre-Islamic name ofImran and title "Masih" (Messiah), as well as the term "rabbani"
(v. 73) appear to have come from the Syriac. The Arabic word for^223 Torah
seems to have come from Hebrew, and terms for the Gospel and Je^224 sus'
disciples appear to have Ethiopic as their source. Many of th^225 e verses of
this sura are at least remotely similar to the Bible and other non-canonical
works. One collection of^226 Sira traditions relates that some of the passages
of this sura were composed in connection with a meeting of Jews and
Christians (from Najran) before Muhammad. It is, however, m^227 ore likely
that these passages came about as a result of Muhammad's conversations
with individual Christians nearer Medina.