Muhammad, the Qur'an and Islam
directed against polytheists, v. 54 seems to be against the Quraysh allies of
the Jews, who are said to worship "jibt" and "taghut," and v. 55 co^262 ncludes
that they are cursed by Allah. The v. 56 appears to refer to the Jews as not
having contributed to the Muslim cause, and the vv. 57f describe the people
of Abraham as having been given the Book, wisdom and a kingdom, but
that some turned away and were sent to Hell. The v. 60 says that believers
will go to Paradise, v. 61 commands to be just in judgment, and v. 62
commands to obey Allah and Muhammad and bring judicial cases before
them. The vv. 63f are directed against the hypocrites, who are said to
consult "taghut," and v. 71 says that those who obey Allah and Muhammad
will be with the prophets, etc. (in Paradise). The v. 73 instructs to attack in
groups, and v. 74 gives the expression of some that they were glad not to
have been with the others (at Uhud). The vv. 76f encourage to fight in
Allah's way, the v. 80 speaks of death as being predestined, and v. 83
describes the behavior of the hypocrites. The v. 84 states that if the Qur'an
had not been God's Word, they would have found many contradictions, and
v. 86 commands fighting in Allah's way. The v. 87 speaks of intercession
for good and evil, and v. 88, which probably referred at first to the Jews,
instructs to answer the greetings of others in like manner. T^263 he v. 89
makes a monotheistic statement, and the vv. 90f show that there was a
division of opinion (among Muslims) concerning the hypocrites. The vv.
92f give regulations about allies and those seeking peace, v. 94 forbids
believers to kill other believers, and v. 95 show that those who kill other
believers intentionally will be sent to Hell. The v. 96 dictates that (an
arranged) peace is to be maintained, even if it was made with unbelievers,
and v. 97 stipulates that those who remain at home, without a disablement,
are not to be considered equal to those who fight in Allah's way. Islamic
traditions present the excuse of disablement in v. 97 as being added during
Muhammad's dictation of this verse, when a blind Muslim interrupted to
ask about his own situation. The vv. 99f appear to show that tho^264 se who
did not emigrate with the Muslims, excepting those who could not, would
be punished in Hell, and the vv. 102f are similar to Jewish guidelines
making provision for prayers in the presence of a enemy. T^265 he v. 105
commands not to be weary in seeking out pagans (in raids), and v. 106
presents Muhammad as being a judge, who was not to intercede for traitors.
The vv. 107f show that Muhammad was not to help those who deceived