Muhammad: His CallActually two distinct events are related in the beginning of this sura; one
(vv. 5-12) is the improved description of 81:22-24; the other (vv. 12-18),
which refers to a covered lote tree, seems to contain a reference to a pagan
practice,^113 rather than implying that Muhammad had been in Paradise as
some Muslim scholars hold.^114 The mention of these events in both of the
suras 81 and 53, was probably to counter the accusation that Muhammad
had been "possessed" or in error (cf. 81:22; 53:2). Qur'an 53:34f also
appear to be older than vv. 19-32. The verses about the scrolls of Moses
and Abraham (vv. 37f) are similar to 87:19; and aside from the mention of
God as the "Lord of Sirius" (v. 50), most of the phrases used are typical of
an early Meccan period. Of the early passages in this sura, a few of them
are similar to Biblical verses.^115 The verse 53:53 represents one of the first
references to the prophet Noah and the Ad, who together with the Thamud, appear in Qur'anic stories of God's punishment.^116 At least two additional verses of sura 53 are said to have existed according to information on pre- Uthmanic Qur'an codices.^117
One Western Qur'an scholar maintains that the remainder of sura 96 sura 96 sura 96 sura 96
(vv. 6-19)(vv. 6-19)(vv. 6-19)(vv. 6-19) should be placed sometime after Qur'an 53.^118 These verses show
that Muhammad's message was being opposed (vv. 9f) and rejected (vv. 13f
- cf. 53:34f). The description of punishment (vv. 18f) is similar to some of
the works of Ephraem the Syrian.^119
The suras 84, 100, 79suras 84, 100, 79suras 84, 100, 79suras 84, 100, 79 and 77 7777 77 all speak of the coming Judgment and the
Resurrection. Qur'an 84 begins with a phrase based on Rev. 6:14a, and this
is later followed by a depiction of the Judgment in which books are given in
the right or left hands (vv. 7f). It is thought that Muhammad also received
this from Christian sources,^120 and the notion of "those who believe and do
righteousness" being well rewarded (v. 25) parallels the doctrines of the
Eastern churches, as far as the content of belief is left undefined as here.^121
The oaths of vv. 16f seem to be used as a confirmation of the Resurrection.
Sura 100 also begins with oaths, reiterates the ingratitude of mankind (v. 6)
and warns of the Resurrection and Judgment. The opening oaths of Qur'an
79 are followed by the apparent rejection of the Resurrection by the
Meccans (vv. 10-14). The story ("hadith") of Moses has come to
Muhammad (v. 15), but the name "valley of Tuwa" was probably confused
with some other location and then committed to Arabic,^122 The idea of
Moses asking Pharaoh if he wanted to become purified (vv. 18f), although
alien to the much older Biblical narrations, appears to have much in
common with the preaching style of Muhammad,^123 who often substituted