Muhammad: Meccan Opposition(vv. 101f) and believers (vv. 111f) is described. Some of the verses of this
sura are similar to Bible passages; cf. 23:64 with I Cor. 10:13 and 23:98
with Rom 12:21. The word used for "proof" ("burhan") in 23:11^232 7 appears
to come from Ethiopic.^233
The opening verses of Qur'an 21Qur'an 21Qur'an 21Qur'an 21 give some Meccan reactions to
Muhammad's message, where Muhammad is accused of being just a man,
and in the vv. 6f a comparison with the earlier messengers is made. The v. 7
is thought by some to have been composed in Medina, due to its mentioning
the "people of the Remembrance." 21:8 states that the earlier^234 messengers
were also human, and in v. 10 the Qur'an is implied to have been sent as a
warning for the Meccans. A comparison with the fate of other cities is
found in the vv. 11f. The question in v. 21, about choosing deities who
could raise the dead, seems to have been posed to pagans and not
Christians, although hints of v. 22 show up in the later polem^235 ic of
Muslims against Christianity. The vv. 23f give some argument^236 s against
polytheism, and v. 25 states that all previous messengers preached
Monotheism. The vv. 26f contain the denial that the Compassio^237 nate has
children, and the vv. 31f speak of the witness of creation. The v. 37 gives
what may have been a Meccan mockery of Muhammad in the aftermath of
the Satanic inspiration. The vv. 38f show that Judgment will come, the vv.
42f present some arguments against the Meccans and the vv. 47f speak
again of the Judgment. In the vv. 49f Moses and Aaron are said to have
received the "furqan," which is said to have been "sent down"^238 by God as
a light and admonition for those who fear God. A narrative about Abraham,
which emphasizes Monotheism, is given in the vv. 52f. The v. 71 tells of
Abraham and Lot being delivered to a land which was to be a blessing for
all, and in v. 72 Isaac and Jacob are said to have been given Abraham.^239
The vv. 74f give a brief narrative about Lot, and more extensive narratives
about David and Solomon follow (vv. 78f). In v. 78 David and Solomon are
said to have decided a case about sheep who apparently grazed in another's
field, v. 79 presents mountains and birds as serving David,^240241 v. 80 depicts
David as having been instructed in the arts of making armor,^242 and the vv.
81f portray the wind and demons as having been subservient to Solomon.^243
The vv. 83f give a narrative of Job, and in the vv. 85f Ishmael is mentioned
with Idris and Dhu'l-Kifl, but again, apart from Isaac and Jacob (cf. Qur'an
38:45, 48). A narrative about Dhu'l-Nun (Jonah) is presented^244 in the vv.
87f, and the vv. 89f give a short narration regarding Zacharias and John the
Baptist. In the vv. 91f a strange description of Mary is given, in which the
Spirit was said to have been breathed into her; she and "her son" were made