Islam has, says Von Kremer,
largely drawn upon Judaism, Christianity, the religion of Zoroaster and possibly even from Manichenism. From Parsiism it has taken both directly and indirectly. A number of obviously Parsi ideas have penetrated into Islam through the channel of Jewish books; notably the Talmud. The doctrine of the resurrection, most of the legends relating to heaven and hell, and the entire system of demonology have found their way into the Qur´an through Judaism. So indeed did the description of the trial and the tortures of the dead in the grave by two angels Munkar and Nakir. The idea of the bridge sirat as thin as a hair, which leads to paradise across the abyss of hell is certainly derived from the Parsis; having passed over into the Qur´an through the Midrash. But Islam has not hesitated to borrow directly from Parsiism. It is a significant fact that the word din, which so repeatedly occurs in the Qur´an, has been borrowed from the Parsi books. In the Huzveresh it appears in exactly the same form (old Backtrian dæna).[12]
It is not suggested that the prophet had access to the written books of either the Jews or the Christians; though in some passages of the Qur´an we can trace direct resemblances to the text of the Old Testament and the Mishna.[13] His knowledge of the Jewish and Christian books, at times faulty and imperfect to a degree, was derived almost exclusively by oral communications.
I trust I have said enough to illustrate the condition of Arabia before Islam and the sources from which the prophet of Arabia received his religious inspiration. I, now, go on to explain Islam and its tenets.
FOOTNOTES:
[8] Von Kremer, Culturgeschichte des orients, p. 24, vol. I.
[9] Wellhausen pp. 236 ct. Seq. Prof. Wellhausen admits Jewish influence in the Islamic theocracy and in the belief that the prophet, as representative of God, is alone entitled to rule and govern, to the exclusion of all other powers. See, also Deutsch p. 171.
[10] See the learned monograph of Geiger, Was hat Mohammed ans Judenthume aufgenommen.
[11] Lyall, p. 93; Von Kremer’s Culturgeschichtliche Streifzüge (my translation p. 47). The author of Ras´ Mal-in-Nadim, (Bankipore, M.S.) gives an account of Heathen practices (Fol. 17 et Seq.); specially drawing attention to those retained by Islam.