Muhammad: Break with the JewsAlso somewhat characteristic of the suras in this section (and to some
extent the suras of the former period) is that the subject of forgiveness is
mentioned quite frequently (14:42; 47:2, 21, 34; 3:29; 3:141, 188b; 4:110f,
116), and Muhammad was also commanded to pray for forgiveness for his
own sins in one verse (47:21).^286
Sira traditions indicate that the economic situation of Muhammad and the
emigrants seems to have motivated them to begin to plunder^287 both Meccan
caravans and the herds belonging to other Arab tribes. Some passages in
these suras reveal that some Muslims were reluctant about joining the
raiding parties (2:212f) and this disinclination only seems to have increased
under the influence of the hypocrites (8:51; 47:22) especially after the
Muslim defeat at Uhud (3:148, 150f, 162). At least two approaches were
used to motivate the Muslims to the armed conflict: Paradise was promised
to those who would be killed (47:5f; 3:194; 61:10f) and Hell was promised
for those who turned from the fight (8:15f). Moreover, regulations were
made to deal with traitors (8:60; 4:106). The hypocrites were alluded to as
being unbelievers (4:90f), who were hated by God (61:2f), and for whom
there would be a punishment (4:136f).
Other Qur'an passages show that some Muslims either hesitated or refused
to pay their alms (64:14f), and it appears that even at this early stage some
of them were inclined to dispute the meanings of ambiguous Qur'an verses
(3:5). At one point Muhammad even seems to have been accused of fraud
(3:155) in his division of the spoils.^288
After his theological break with the Jews, Muhammad began^289 to use the
force of arms against them. Thus the 120 year-old Abu Afak was murdered in his sleep, the Banu Qaynuqa was driven into exile the poet^290291 Kab b.
al-Ashraf was murdered, and Muhammad is reported to have com^292 manded
that all Jews within the power of Muslims should be killed.^293
Muhammad also still seems to have had contact with Christians or later
sects since references to Jesus (2:81, 130, 254; 3:37f) now present him as
the Messiah (3:40; 61:6; 57:27; 4:156, 161, 169), Word and Spirit of God
(4:169), who confirmed the Torah (3:44; 61:6) and was taught the Gospel
(3:43). Additionally, polemic against the deity of Jesus (3:52), the Trinity
and His Sonship (4:169) are given, and Mary (3:31f; 4:155), Zacharias
(3:32f) and John [the Baptist] (3:34) are mentioned at least.