22 JUDAISM AND ISLAM.
should above all things acknowledge him as a divinely commissioned prophet. He let all that was already estab- lished stand good, as is seen from the lists of the prophets quoted above ; and he counts it as a point in favour of his Quran that it is 1 in accord with the earlier writings recognised by him as revelations. Another time he even says that the Quran is similar to the earlier religious writings, that it is only a Repetition of them, i.e., if I am not mistaken in forsaking the general interpretation and translating the passage Sura XXXIX. 24 2 as follows : <f Grod hath sent down the most excellent tidings, 3 a writing like unto others, a repetition." If this is not the meaning, it is incomprehensible how Muhammad could try to prove the superiority of his Quran by pointing to its continual and almost wearisome repetitions. But if his assertion were true, he might gain some advantage by being in accord with earlier revealed writings, and by restoring to their proper position those of them which had been spoiled by additions and perversions, and those which had been too little accounted of. He claims for himself only the same honour which is paid to the other givers of revealed law ; 4 with this distinction however that he, as the last of the
iStira XL VI. 11. CJ
3 On the word ^fa masani which is omitted by Elpherar see below
Second Division, Third Section, First Chapter, First Part.
4 He seems to distinguish between lawgivers and prophets ; for while he gives the names of the latter in utter confusion, he mentions the former in their right order, viz., Noah, Abraham, Moses and Jesus (Suras XXXIII. 7. X'LII. 11.) Arabic commentators recognise this difference j thus Elpherar on Sura XXXIII. f :
He distinguishes these five viz., the four given above and Muhammad, naming them alone of the prophets, because they were the compilers of writings and laws revealed to them, and were men of strong character .among the apostles.
