Muhammad, the Qur'an and Islam
[77] Guillaume, Muhammad, p. 387, Tabari, History, vol. 7, pp. 133 f;
Wellhausen, Medina, p. 135.
[78] See Appendix F, p. 412..
[79] Andrae, Ursprung, pp. 168 f, outlines this style and compares Qur'an
16:2-36 with the sermons found in Acts 17:24f; 14:15-17; Ps. 146:6;
I Clem. XIX:3-XXIII; Clem. Hom. 1:7.
[80] See Appendix F, p. 412.
[81] Nöldeke and Schwally, GQ, vol. 1, pp. 149 f.
[82] Ibid., pp. 150 f; see p. 41, above.
[83] Somehow the terms "hanpa" or "hanef," which Syrian Christians or
Jews may have called pagan Arabs, came to assume a positive religious
meaning among Arabs predating Muhammad. Eventually, however, "hanif"
came to mean "Muslim," especially during Muhammad's ministry in
Medina (cf. Qur'an 3:60). See Buhl, Muhammeds, pp. 70 f; Horovitz,
Untersuch-ungen, pp. 56 f; Andrae, Mohammed, pp. 108 f; SEI, pp. 132 f;
EI², s.v. "Hanif"; Watt and Bell, Introduction, p. 16. In their discussions
with Muslims, Syrian Christian polemicists argued that "hanif" actually
meant "pagan"; see ECMD, pp. 290, 343 n. 27, 412 f.
[84] Rudolph, Koran, p. 368, n. 10.
[85] Cf. Qur'an 2:263f, 276, Rudolph, Koran, p. 369, nn. 14-15.
[86] Geiger, WMJA, p. 64, references the Midrash (Rashi) for Gen. 1:1f.
[87] The Jews of Medina are thought to have been implied in vv. 15 and
20; Nöldeke and Schwally, GQ, vol. 1, p. 151.
[88] See n. 87, above.
[89] Geiger, WMJA, p. 108, cites Midrash Tanhuma.
[90] Ibid., p. 108, where Rosh ha-Shanah 16,2 and Sanhedrin 108 are
referenced.