SECOND DIVISION.
Did Muhammad borrow from Judaism ? If so, what did he borrow?
Before we pass to the consideration of individual pas- sages as instances of borrowing from Judaism, we must show some general historical grounds for the opinion that a borrowing from that source has taken place ; and thus this division falls again into two sections, a general and a particular.
FIRST SECTION. Did Muhammad borrow from Judaism?
For the answer to this question we are thrown back entirely on the Quran, * as we have no other literature
1- The following story, is related by Kazuin (Poo. Spec. p. 309):
&*
" It is said that when the Apostle of God came to Madina, he found the Jews fasting on 'Ashura. He asked them their reason for so doing, and they answered : ' Because on this day Pharaoh and his people were drowned, but Moses and his followers were saved ' ; on which Muhammad said : ' I stand in closer connection with Moses than they do ', and then he commanded the fast day 'Ashura. The cause of the institution of the fast day 'Ashura, which like ""l'W?} the tenth day of the seventh month, (Leviticus XXIII, 27) clearly means the day of atonement, is very uncertain. Elpherar is not more exact, for he assigns an equally erroneous cause. On Sura XI. 4-6 he says :
" And they went out (of the ark) on the day 'Ashura, and Noah fasted and commanded all with him to fast out of gratitude to God." In any case, however, the important fact remains, that Muhammad adopted one of the fast days of the Jews, which was afterwards abolished like the Jewish Qibla. See also D'Herbelot, Bibliotheque Orientale, nnder the word Aschour, page 127.
