Page:Judaism and Islam, a prize essay - Geiger - 1898.pdf/126

 108 JUDAISM AND ISLAM.

We are now struck by the strange confusion which seems to have existed in Muhammad's mind about Jacob. 1 He seems to have been uncertain whether he was Abra- ham's son, or his grandson, the son of Isaac. While there is no passage which says explicitly that he was Abraham's son, yet this idea is conveyed to all who have not learned differently from the Biblical history. In the angel's announcement 2 it is said, " after Isaac, Jacob ; " 3 and in other passages 4 we read : " We gave to him (i.e. to Abraham) Isaac and Jacob." In the Sunna, however, Joseph is called clearly the grandson and Jacob the son of Abraham. 5 Although these passages do not prove the point absolutely, yet those passages which can be brought forward in support of the opposite view are much less powerful. For if it must- be allowed that in two passages 6 Abraham and Isaac, and in one of these Jacob also, are mentioned as the forefathers of Joseph, we can also shew another passage 7 where Ishmael is mentioned as a fore- father of Jacob without any continuous genealogy having been given. And further, since in the passage last cited Abraham, Ishmael and Isaac are counted as the fathers of Jacob, it is clear from the mention of Ishmael among the others how great was the confusion which reigned in Muhammad's mind about Jacob's parentage.

We by no means assert that Muhammad took Jacob for the son of Abraham, but it is evident that the relationship

-* J&.- if ** & - G .*

2 Sura XI. 74.

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3 The Arabic commentators, who may not and will not understand these words as we do, are obliged to seek some other reasons for the unsuitable allusion to Jacob. Thus Blpherar says :

" It was announced to her that she would live till she saw her

son's sou."

4 Suras VI. 84, XIX. 50, XXI. 72, XXIX. 26. ' 5 Suuna 398 and 400. 6 Sura XII, 6, 38, ? Sura If. 127,