Muhammad, the Qur'an and Islamjinn (cf. 37:10; 72:9; 15:18, etc.). The vv. 6f relate about the judgment of
unbelievers and the vv. 13f present God as Creator, Punisher and Provider.
The first few verses of sura 23sura 23sura 23sura 23 speak of believers who pray and give alms,
after which one of the earliest Qur'anic passages against sexual impurity
appears (vv. 5-7). Those who are trustworthy, keep their promises and hold
their prayers are spoken well of (vv. 8f), in that they will be the "heirs" of
Paradise (cf. Ja. 2:5; Mt. 25:34). The vv. 12f tell of the creation of man,
which is compared to the Resurrection in the vv. 15f. Islamic traditions
report that the last phrase of v. 14 was actually an exclamatory remark of
the scribe, which was then added to the text of this sura on Muhammad's
instruction. In the vv. 18f God is presented as the Provider, a^229 nd in v. 20
Mount Sinai is referred to. The vv. 23f contain a narrative abo^230 ut Noah, in
which the comments of an alleged leader of the unbelievers – that God
should have sent an angel to Noah, that their ancestors had told them
nothing about him, and that Noah was possessed–were more likely the
things a Meccan leader said of Muhammad. In v. 26 Noah cries to the Lord
for help against the accusation of lying, after which the "warm water"
(v. 27) flood is eventually sent to drown the sinners (vv. 28f). A^231 nother
narrative about a Monotheist messenger, who is probably to be identified
with Salih (cf. 11: 64f), is found in vv. 32f. The accusations of the leaders
of his people against this messenger, i.e. that he is just a man who eats and
drinks (vv. 34f), was a complaint of the Meccans against Muhammad (cf.
21:3, 7-8; 25:8f, 22). The rejection of the message of the Resurrection by
the messenger's people (vv. 37f) was also a trait of the Meccans. In the vv.
44f a comparison with later peoples is made. The vv. 47f give a narrative
about Moses and Aaron in which Pharaoh rhetorically asks if they are to
believe men as themselves, and the Egyptians were then destroyed because
they accused Moses and Aaron of lying (v. 50). Naturally, these
circumstances fit Muhammad better, who was accused of being simply a
man, and who obviously hoped for the specific judgment of those who
thought he was lying. In v. 50 a book is said to have been given to Moses,
and in v. 52 Jesus and Mary are said to have been made a sign, who were
given a dwelling on high. The vv. 55f tell of the disagreements of the sects.
The accusation of Muhammad having a jinn is reproduced in v. 72, and the
matter of Muhammad not seeking a wage from the Meccans is mentioned
again in v. 74. The vv. 80f speak of God's provision, v. 84 mentions the
rejection of the teaching of the Resurrection and v. 93 denies that God has
either a son or a companion. In the vv. 99f Muhammad is said to seek
refuge with God, following which the judgment of unbelievers