Muhammad, the Qur'an and Islam
Aside from the typical description of the hypocrites as having an illness in
their hearts, these suras of the Qur'an also show that some of the hypocrites
had Jewish protectors (58:15), they broke their oaths (9:75; 5:57) and were
against contributing to the Muslim cause (62:7; 9:68). The hypocrites are
said to have turned others from "Allah's way" (63:2; 58:17) and to have
become unbelievers after belief (9:67; cf. 3:101). The hypocrites were
reportedly waiting for a change in fate (5:57; cf. 9:99), the deaths of their
fellows were to be taken as a warning (9:126f) and the funeral prayers were
not to be offered for them (9:81, 85). The hypocrites are said to have
commanded the wrong and forbidden the right; they forgot God, and God
forgot them (9:68). The hypocrites were afraid that a sura would be
revealed about themselves (9:65), and God is requested to punish them
(33:73). The hypocrites are compared with unbelievers and Satan (59:15f),
they are said to have been Satan's allies (58:15f) and Satan is said to have
been in them (58:15f). The hypocrites are said to have been destined for
Hell (48:6; 9:69, 74; cf. 9:102).
The Qur'an passages of this period also contain regulations and laws for the
Muslim community with respect to divorce (58:1f; 33:4), adultery (24:1f),
marriage (5:76), theft (5:42) and dietary matters (5:1f, 94f). The drinking of
wine and some pagan practices were also forbidden (5:92, 102).
In addition to these, some verses of this period are concerned with
Muhammad's wives (33:28f, 37f, 53, 55, 59; 66:1f), a few instructions are
given for the assemblies at the mosque (58:12), and camels are declared to
be acceptable for animal sacrifices (22:37). One of the only passages in the
Qur'an dealing with the subject of religious learning for Muslims can be
found in this section (9:123).
In comparison to earlier suras of the Qur'an, there are relatively few
narratives in this period. An explanation is given for Abraham's prayer for
his pagan father (9:115), a distorted narrative about Moses and the spies is
given (5:23f), a story about Adam's sons [Cain and Abel] is presented
(5:30f), Jesus is spoken of (5:50, 76, 82f) with David (5:82f), an altered
version of the Eucharist is given (5:109f), together with an innovated story
about Jesus before Allah (5:116f). The odd statement about the Jews
believing that `Uzayr is God's son (9:30), seems to be the only fairly direct
Qur'anic reference to Ezra. Interestingly, the peoples of the pre-Islamic
Arab legends seem to return to the text (9:71), and one wonders if this
might not have had something to do with the confirmation of previous