Muhammad: Break with the Jews
well be that he suggested this new identification altogether, since this
association does not predate the Medinan period. The vv. 12^44 1f have
Abraham and Ishmael anachronis-tically pray to be Muslims, and makes^45
them also pray for a future messenger, in which Muhammad is implied (v.
123). In v. 124 the "way" (religion) of Abraham is alluded to, and in v. 126
Jacob is said to have told his children to become Muslims. In^46 v. 127
Muhammad has become aware that Abraham was the father of Ishmael and
Isaac, and v. 129 modifies the earlier discussions about divine guidance (v.
114) by implying that guidance could be found in the religion of Abraham.
The v. 130 gives a primitive creed, in which the prophets named are all
Biblical characters and in chronological order (Abraham, Ishmael, Isaac,
Jacob, Moses and Jesus). The v. 132 contains an obscure reference to
baptism, and v. 136 gives the famous rhetorical question about whether
Abraham, Ishmael, Isaac and Jacob were Jews or Christians. The vv. 136f
relate about the change of the Islamic qibla (direction of prayer), and many
Islamic traditions report that the qibla was changed from Jerusalem to the
Kaba. The v. 138 implies that Muhammad had had the Kaba as a qibl^47 a
earlier, and some Islamic traditions show that Muhammad at least prayed at
the pagan Ka`ba prior to the Hijra. The v. 139 reveals that Muh^48 ammad
himself wanted to change the qibla, and v. 140 indicates that those to whom
the Book was given would not accept Muhammad's new (idol-filled) qibla.
The v. 141 implies that the Jews in Medina knew the Book as well as their
own sons, and some canonical traditions attempt to connect the charge
about the Jews "hiding the truth" (also v. 141) with the subject of the
punishment of stoning for adultery. The Islamic doctrine ab^49 out martyrs (v.
149) may have been remotely related to a Christian teaching, and v. 151^50
gives a standard Islamic saying for those in ominous situations. In v. 153
the two Meccan hills Safa and Marwa are declared holy, and a canonical
tradition shows that some early Muslims had thought these were pagan
sites. Since v. 153 abruptly deals with the Hajj, some Western s^51 cholars
think this verse was a later addition (ca. 7 AH) which has more in common
with the vv. 185f. The vv. 154f show that those who hide God's sig^52 ns and
guidance will be cursed, and the vv. 156f present unbelievers as also being
accursed. The v. 158 is similar to the Monotheistic creed of Dt. 6:4, and the
vv. 158f speak of God's provision in creation. The vv. 160f are directed
against polytheists, and v. 163 states a general dietary precept. The vv. 165f
speak about unbelievers, and the vv. 167f return to the subject of dietary