Muhammad: Meccan Opposition[62] Cf. Ginzberg, Legends of the Bible, p. 326, where Pharaoh replies to
Moses' allusion to God sending rain (cf. Qur'an 20:55) by saying that the
Nile is sufficient for their agricultural needs. Muhammad for some reason
overlooked this point, and even later has the crops in Egypt dependent on
rain (Qur'an 12:49); see Nöldeke, "Qur'an," p. 9.
[63] Horovitz, Untersuchungen, p. 33.
[64] Geiger, WMJA, p. 157, references Midrash Yalkut 182, as a source.
[65] See Appendix D, p. 367.
[66] See Jeffery, Vocabulary, pp. 271, 177, respectively.
[67] See Appendix D, p. 367. The apparent aim of wishing to clear Aaron
from the charge of having made the idol (cf. Ex. 32:2-4, 21-24), was
realized by the addition of other characters and influences in Jewish lore; cf.
also Ginzberg, Legends of the Bible, pp. 398 f. Muhammad probably heard
of the Samaritans from another source and then placed them in this
narrative.
[68] See Appendix D. p. 368.
[69] "Shaqiy(a)" appears in Qur'an 19:4, 33, 49 also.
[70] Eve is never mentioned by name in the Qur'an.
[71] Cf. Gen. 2:16f; 3:22. See also Geiger, WMJA, p. 100.
[72] See Jeffery, Vocabulary, pp. 50f (Adam), 47f (Iblis), 212f (Eden).
[73] Nöldeke and Schwally, GQ, vol. 1, p. 126, thought that these letters
were to confirm the divine origin of this sura.
[74] Bell also considered Qur'an 26 to have been Meccan but revised in
Medina (cf. EI², s.v. "Kur'an," p. 418), and the word"book" in this
predominantly Meccan sura poses a general problem for Bell's "Book"
theory; cf. Watt, Religionen, pp. 206 f; Watt and Bell, Introduction,
pp. 140 f.