Muhammad: The HijraAbraham rejects the presumption that the stars, moon and sun are gods (vv.
76f). In v. 84 Isaac and Jacob are said to have been given Abrah^225 am, and
Muhammad still does not seem to have known how Ishmael was related,
since his name appears among other prophets in v. 86. This lis^226 ting of the
prophets (vv. 84f) is not only out of chronological order, but the names of
the Arab messengers (Hud, Salih, Shu`ayb) are missing. The v. 88^227 speaks
of predestination, and v. 90 shows that Muhammad requested no wage for
his services. The v. 91 relate some of Muhammad's discussions^228 with the
Jews, in which they are said to write Moses' Book on parchment, and v. 92
states that "this Book" (i.e. the Qur'an) was sent down to warn the "mother
of cities" (Mecca) and those surrounding it as well. The vv. 92f speak of the
Resurrection, and the vv. 96f describe the witness of creation. The vv. 100f
seem to counter both polytheism and Christianity, whereby v. 111 states
that if signs had been given, no one would have believed them (cf.
17:61). The v. 115 reiterates that none can change God's Words^229 (cf. v.
34; Qur'an 18:26). The vv. 118f, which are thought to have been an
addition to the text, deal with the Jewish dietary laws, and th^230 e vv. 122f
speak of unbelievers. The v. 125 is concerned with predestination, and the
vv. 137f are against pagan sacrifice and the killing of new-born daughters
(cf. 16: 61). The v. 144 speaks of the "eight pairs" again (cf. 39:8), v. 146^231
shows compliance with some points of the Jewish dietary laws, but the^232
vv. 147f counter these laws generally. The vv. 149f reproduce a discussion
with pagans, and the vv. 152f give some moral regulations, in which
keeping the covenant of God is referred to in v. 153. Some text is thought
to be missing before v. 155, and this passage (vv. 155f) spea^233 ks of "the
Book" having been given Moses. The vv. 157f admonish others not to
claim that "the Book" was sent down on only two groups previously (the
Jews and the Christians), and v. 159 appears to depict Muhammad as telling
others to wait for God's signs, whereby a punishment (or the Judgment) was
probably being referred to. The vv. 160f may have been a later addition.^234
The Qur'anic term for "swine" (6:146) comes from Aramaic, an^235 d this sura
has many verses which are similar to Bible passages.^236
Although one collection of Sira traditions relates how Muhammad came to
part with the Jews, Qur'anic evidence from this time period^237 seems to
provide more information about the theological developments which led up
to this separation. Muhammad not only said that he was a messenger like
Moses, but it appears that he also claimed to have been the awaited prophet
of the Jews (cf. 35:40). Moreover, the Qur'an was said to have confirmed
the previous Books (10:38; 35:28f; 46:9f). Even though some Jews (rabbis)