Muhammad, the Qur'an and IslamBy comparison to the suras of the first period, the middle Meccan suras
have less in common with the works of Ephraem the Syrian, but more in
common with Bible passages, even though the similarity to these is often
remote. As one scholar has noted, the Qur'an is more familiar w^314 ith the
book of Matthew than any other book in the New Testament, an^315 d it is
known that of the Gospel accounts the Ebionites used only the book of
Matthew. The Qur'anic version of the Ten Commandments (17:2^316 3f) is
also thought to have come from Christians.^317
With respect to the narratives of Arabian messengers, it is also obvious that
Muhammad modified their plots. Muhammad not only appears to have
invented the names for Hud, Salih and Shu`ayb to conform with t^318 he
general scheme of Qur'an 26, but in the same sura they are claimed to have
been preachers of Monotheism.
The internal evidence of the Qur'an indicates that Muhammad used a wide
variety of sources, and in the Sira traditions a twice-repeated remark of the
Medinan Nabtal b. Harith seems to imply the same.^319
In the suras of the second Meccan period, the explanation of how
Muhammad received revelation changes from the pagan descriptions of the
first period (81:23f; 53:5f) to the more-developed mediation of a "spirit"
(26:193; cf. 19:17, 19). Moreover, the famous question concern^320 ing
"spirit" (17:87) may well have been asked Muhammad in this context.^321
Also during this period, the first implications of Muhammad being a
"prophet," as opposed to being simply a "messenger" are made (43:5f;
25:31), and the Qur'anic doctrines regarding "spirits" and "jinn" are not only
expanded (37:10; 15: 18), but even seem to have been applied in making the
jinn responsible for the doctrine of Christ's Sonship (72:1-15).^322
The Meccans accused Muhammad of being possessed, a magician, a poet or
a liar (51:52; 52:29f; 37:35; 15:6; 38:3; 23:72; etc.). They charged him with
being a normal human who eats and drinks (21:3, 7f; 25:8f, 22), and blamed
him for receiving the assistance of others in composing the Qur'an (44:13;
25:5f). The Meccans rejected the doctrines of the Resurrection (44:33f;
50:2f; 38: 78f; etc.) and almsgiving (38:47); they asked for "signs"