Muhammad: Meccan Oppositionparts of his speech to Pharaoh seem to have come from Jewish sources.^62
Stylistically, the vv. 12f not only present Allah as speaking in first person
singular (e.g. vv. 12-15, 43f) and plural (e.g. vv. 37f), but they a^63 lso
contain the inconsistency of having Allah speak of himself in third person
singular (e.g. vv. 20a, 22a, 36a, 48a). For some reason Pharaoh (v. 59) and
his people (v. 66) think that Moses has come to drive them out of the land.
The notion of Pharaoh being a magician (v. 74) seems to come from Jewish
sources, and the threatened punishment of crucifixion is n^64 o doubt an
anachronism. The vv. 75-78 also reveal the doctrines of forgi^65 veness of
sins, the neither life nor death existence in Hell and the Qur'anic view of
Paradise; all of which seem to be out of place in this narrative. The words
used for "manna" and "quail" in 20:82 are of foreign origin. T^66 he mention
of al-Samiri in the vv. 87f is also an anachronism, and a direct source for
this narrative, in which a Samaritan poses as Moses' antagonist, is still
lacking. In v. 99 Allah is said to have given Muhammad the narra^67 tives and
the admonition, and the following verses (vv. 100f) describe the
Resurrection. The v. 102 has been translated in various ways, but it seems
to show that sinners are to be resurrected with blue eyes (vv. 125f has
"blind"). The v. 108 relates of intercession, and v. 112 appears to give an
early statement of the "sending down" of an "Arabic Qur'an." The vv. 114f
present a narrative of Adam, which is generally considered to have come
from Christian sources. One of the many peculiarities of th^68 is story, is the
usage of the word for "unprosperous" (vv. 115, 122), which was a^69 lso used
in 20:1. Adam and his wife are said to beware that they should n^70 ot be
driven out of Paradise (v. 115) and this passage is remotely similar to
Qur'an 17:78, where Muhammad is said to have almost been scared from
the land. In v. 118 Muhammad seems to have confused the Tree of Life for
the Tree of the Knowledge of Good and Evil, and the names "Adam^71 ,"
"Iblis" and "Eden" are all of foreign origin. Verse 130 again d^72 escribes the
times for the ritual prayers, and in v. 132 Muhammad is to enjoin his family
to pray. The vv. 130f show that Muhammad was asked why a sign
(miracle) did not accompany him. This question evidently was not
answered, since only an appeal to wait for the Judgment is given (v. 135).