It was only natural that the new masters adopted, with certain modifications, the administrative and fiscal systems of the conquered countries. For similar reasons Islâm had to complete its spiritual store from the well-ordered wealth of that of its new adherents. Recent research shows most clearly, that Islâm, in after times so sharply opposed to other religions and so strongly armed against foreign influence, in the first century borrowed freely and simply from the "People of Scripture" whatever was not evidently in contradiction to the Qorân. This was to be expected; had not Mohammed from the very beginning referred to the "people of the Book" as "those who know"? When painful experience induced him afterwards to accuse them of corruption of their Scriptures, this attitude necessitated a certain criticism but not rejection of their tradition. The ritual, only provisionally regulated and continually liable to change according to prophetic inspiration in Mohammed's lifetime, required unalterable rules after his death. Recent studies[1] have shown in an astounding way, that the Jewish ritual, together with the religious rites of the Christians, strongly influenced the definite shape given to that of Islâm, while indirect influence of the Parsî religion is at least probable. [Footnote 1: The studies of Professors C.H. Becker, E. Mittwoch, and A.J. Wensinck, especially taken in connection with older ones of Ignaz Goldziher, have thrown much light upon this subject.] So much for the rites of public worship and the ritual purity they require. The method of fasting seems to follow the Jewish model, whereas the period of obligatory fasting depends on the Christian usage.