Muhammad: Meccan OppositionSome Western Qur'an scholars consider this sura to be an incomplete
fragment.^34
According to some Sira traditions, the Meccan al-Nadr b. al-Harith had
learned pagan stories during his visits to al-Hira and boasted of being able
to tell better stories than Muhammad. Later Ibn `Abbas also c^35 redited
al-Nadr with having been the originator of the phrase "fairy tales of the
ancients," which appears several times in the Qur'an. Indeed^36 , the
opportunistic corruptions of Jewish and Christian narratives which are
found in the Qur'an have induced the critical comments of Western and
Islamic authorities alike.^37
In sura 76sura 76sura 76sura 76 almsgiving is mentioned again (vv. 8f) along with a description
of Paradise (vv. 11f). The v. 24 shows that Muhammad was not to obey
pagans, and vv. 25f present the ritual prayers as being prayed twice a day
together with a form of vigil. Muhammad seems to have invented the word
"salsabil" in v. 18, and 76:13 is similar to Rev. 7:16.^38
Qur'an 44Qur'an 44Qur'an 44Qur'an 44 begins with mysterious letters and v. 2 is usually connected with
the idea of the "Night of Qadr." 44:7 gives a Monotheistic statement, and
44:13 contains one of the earliest accusations against Muhammad that he
had learned from others, to which only the threat of judgment is given as a
reply. The vv. 16f relate briefly about Moses before Pharao^39 h and the
exodus, in which the word for "tranquil" (v. 23) probably came from
Ethiopic. One of the earliest appearances of the word "Israe^40 l" occurs (v.
29). The v. 19 is not only similar to Qur'an 113:1 and 114:1, but the threat
of Moses being stoned (cf. Ex. 14:10) seems to have been employed by
Muhammad, as he himself was probably threatened with stoning (cf. also
Shuayb in Qur'an 11:93). There is at least a faint parallel between the exodus of the children of Israel from Egypt and the first emigration of Muslims to Abyssinia; Muhammad's apparent interest in this particular narrative at this point in time may have somehow been related to the idea of sending the early Muslims away for protection. The vv. 34f seem to present a reaction of the Meccans, and the vv. 34 and 56 appear to be based on Rev. 2:11 and 20:14. The destruction of the people of Tubba is mentioned in
vv. 36f, and the source of this legend is not well known.^41