Muhammad: Meccan Oppositionpolytheists, which some Sira traditions mention. The vv. 28f contrast the^284
destinies of sinners and those who believe, the vv. 31f give a parable of two
men and gardens, and v. 43 relates a water parable similar to P^285 s. 90:5f^286
in a passage (vv. 43f) which speaks of the temporal world and the
Judgment. The vv. 48f give a summary of the Adam-Iblis narrative, and the
vv. 50f describe the judgment of those who attribute associates to Allah.
The vv. 52f present the Qur'an as a witness, and the vv. 59f give a long
narrative about Moses, his servant and a prophet, which story seems to be
based on various older legends. As in the case of the Qur'anic^287 story of the
Seven Sleepers and the parable of the two men and gardens, the narrative
about Dhu'l-Qarnayn (Alexander the Great) also seems to have come from
Syrian sources. Peculiar features of this story are the curi^288 ous description
of the sun setting in a "muddy spring" (v. 84), and that Alexand^289 er appears
as a Monotheist (vv. 94, 97f), who even speaks (v. 86) according to
Qur'anic theology (cf. 18:29, 30). The vv. 99f relate of the Judgment,
unbelievers, and those who believe and perform good works. Several verses
of this sura are similar to Bible passages, and v. 44 is similar to Avot 6,9
(Talmud).^290
Conclusions
The suras from this section indicate that Muslims practiced two daily
prayers, and a some form of a vigil, (cf. 76:25f; 52:48f; 17:80f), which was
gradually becoming another prayer time (cf. 50:38f; 20:130). The doctrine
of Islamic Monotheism became more developed in this period, not only as
opposed to polytheism (cf. 52:39; 37:149f; 43:15), but als^291 o as opposed to
Christianity (cf. 43:59, 81; 19:36, 91f; 23:93; etc.). Muslim b^292 elievers are
described as praying, giving alms (23:1-4; 27:3); believing in the
Resurrection (27:3) and performing good works (18:107). Some of the first
moral requirements are prescribed for them (23:5f; 17:23f), and apostasy is
referred to (43:35f, 72:16f, 24).
Characteristic for the suras of this period is the extensive use of prophet
narratives in the form of punishment stories. Whereas the earlier suras of
the Qur'an emphasized the theme of the Last Judgment, it is the doctrine of
specific judgment which now becomes prominent with the implementation
of these narratives. Although Muhammad took many the of pro^293 phet's
names and basic plots from the Bible, or from Jewish, Christian and
Arabian lore, each prophet gradually takes on Muhammad's character, and
each people assumes the traits of the pagan Meccans. Frequ^294 ently, the