“... Here, the primary issue is whether a passage with a historical reference represents the Targum as a whole or whether it was added (by a copyist?) after the Targum’s composition. This can be exemplified by the debate over PJ’s rendering of Genesis 21:21, which reads as follows concerning Ishmael: [...] Then he dwelt in the wilderness of Paran, and he took as a wife Adisha, but drove her out. Then his mother took Fatima as a wife for him from the land of Egypt. Adisha here refers to Khadijah, Muhammad’s first wife, and Fatima refers to their daughter. Pseudo-Jonathan uses this (imagined) serial marriage to associate Muhammad with the sin of Ishmael who married a woman and her daughter, thus violating the taboo laid out in Leviticus 18:17. This clearly makes Ishmael inferior to Isaac and mounts a polemic against Islam, represented by Ishmael. The interpretation can only stem from a time after the Islamic conquest of Palestine in 637 CE. If this passage represents Pseudo-Jonathan as a whole, then the Targum must be dated to the mid-seventh century at the earliest. ...”

“... One particularly late recension of the Palestinian Targum (Pseudo-Jonathan) supplies the names of the two anonymous wives taken by Ishmael, as Adisha and Fatima. Rabbinic tradition had always identified Ishmael with the Arabs; and it is hardly coincidental that these happen to be the names of one of Muhammad’s wives and one of his daughters. What we have here, then, is a post-Islamic addition to the Palestinian Targum. [...] Ayesha, daughter of Abu Bakr, was Muhammad’s favorite wife; while Fatima, one of Muhammad’s daughters, was the traditional matriarch of the Fatimide dynasty. Once again, it cannot be mere coincidence that Hagar and the wife that she chose are both from Egypt, and that the Fatimides later established their capital in Cairo in the 10th Century C.E. ...”