Muhammad, the Qur'an and Islam
the participation and accompanying rituals of the pagan Arabs were still
allowed, even though pagans were considered to have been "unclean"
(9:28).
Although Muhammad's forces had already attacked pagan Arabs, Jews and
Christians (who had not attacked them first), general comma^313 nds to fight
the polytheists (9:5) and Jews and Christians (9:29) appear only in this
section of suras. The Banu Nadir was expelled, the men of the B^314 anu
Qurayza were executed and their women and children became slaves.^315
The Jews of Khaybar, Wadi al-Qura, Tayma` and Maqna were^316317
subjected to various treaties or tribute. The Christians of Dumat al-Jandal
and Ayla were also forced to pay tribute.
Theologically, Muhammad came to realize that the Jews did not accept him
as a prophet because they possessed the Torah. (5:48) The Jews are accused
of having broken the covenant given them, of having exchanged words (in
God's Word) and of having forgotten parts of what had been told them
(5:16). Christians, however, are not charged with having tampered with
God's Word, but are only said to have forgotten parts of the covenant made
with them (5:17). Jews are claimed to have accepted Ezra as God's son,
whereas Christians accept Jesus as God's Son (9:30). Both Jews and
Christians are even said to have called themselves the sons of God. (5:20).
The People of the Book are accused of taking rabbis and monks as lords
beside Allah and the Messiah (9:31) and of trying to extinguish God's
Light. (9:32) The rabbis and monks are charged with having
misappropriated contributions and with having turned others from Allah's
way (9:34f). The Jews are said to have had unbelievers for friends (5:83f),
and Jews and Christians were alleged to be friends of each other (5:56).
Whereas the Jews (and polytheists) are described as being mostly enemies
of the Muslims (or Muhammad), Christians are said to be the nearest to
them (5:85). Some Christians are depicted as having accepted the Qur'an,
(5:86f). Both the Torah (5:48) and the Gospel (5:50) are described as being
a guidance and light, both are to be practiced as foundations (5:70, 72), and
the "People of the Gospel" are to judge by the Gospel (5:51).
Qur'anic evidence from this period shows that Muhammad was to be
addressed differently than others (24:68), those wishing to see him were to
ask for permission (33:53) and to pay their alms beforehand (58:13).
Muhammad is said to have been a good example of a believer (33:21), and
the claim is made that God and His angels pray for Muhammad (33:56). It