Muhammad, the Qur'an and Islam
[38] Cf. Qur'an 5:8-9; which regulation was borrowed from the Jews
(Talmud, Berakhot 15a, 46) and not pagan sources. Cf. SEI, p. 635.
[39] The meaning of the text of Qur'an 20:130 is disputed by Muslim
theologians, some of whom try to find in it Qur'anic authority for the five
daily prayer times. The texts of Qur'an 20:130f and 30:17-18 are generally
regarded as having been later interpolations.
[40] Andrae, (Mohammed, pp. 42 f) thinks this practice was an adaptation
from Syrian Christianity.
[41] See Andrae, Mohammed, p. 89.
[42] See Andrae, Ursprung, p. 37.
[43] Qur'an 73:1f; 17:81. These vigils also seem to have Syrian Christian
practices as their models; see Andrae, Mohammed, pp. 88 f; Ursprung,
pp. 191 f.
[44] Buhl, in SEI, p. 398
[45] See Berakhot, 31a, as related to Dan. 6:10 and Ps. 55:17.
[46] Ibn Hisham (Guillaume, Muhammad, p. 114) and some traditions in
Tabari (History, vol. 6, pp. 80 f) show Ali as the first male follower at 10 years old. Tabari (History, vol. 6) also presents hadith which report that Abu Bakr (pp. 84 f) or Zayd b. Haritha (p. 86) were the first male followers. The Ibn Ishaq recension of Yunus b. Bukayr (Guillaume, New Light, p. 32) givesAli as first, Zayd as second and Abu Bakr as third.
Sunnis usually try to discount Ali's being the first follower (he was a child) and maintain that Abu Bakr was the first adult male. Shiites tend to use such hadith to showAli's preeminence over Abu Bakr.
[47] Tabari, History, vol. 6, pp. 88 f. The two followers were said to have
been Khadija and `Ali.
[48] Guillaume, Muhammad, p. 117; Ibn Sa`d, Classes, vol. 1, 1,
pp. 230 f (gives Qur'an 26:214 but not 15:94); Tabari, History, vol. 6, p. 88.