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. [12] Ibid. [13] Von Kremer, _Culturgeschichtliche Streifzüge_ (my translation p. 47) Comp. Qur´an XXI, 105 with Ps. XXX VII 29; 1-5 with Ps. XXVII. The New Testament. Comp. VII, 48 with Luke XVI. 24; XLVI, 19 with Luke XVI. 25. Then again verse 35 corresponds almost word for word with Mishna Sanh IV. 5; also II. 183 with Mishna Ber. 1.2. Nöldeke, _Sketches from Eastern History_, p. 31. III. Mr. Ameer Ali explains Islam as “striving after righteousness,” but Prof. Hirschfeld, in his luminous _Researches into the Composition and Exegesis of the Qur´an_, very correctly points out that Mr. Ameer Ali’s definition only reflects the theoretical and moral side of the question--limited to the initial stage of Islam.[14]