determined his actions or were determined by him. And so this treatise falls into two divisions, of which the first has to answer the following questions:—
Did Muhammad wish to borrow from Judaism? Could Muhammad borrow from Judaism? and if so, how was such borrowing possible for him? Was it compatible with his plan to borrow from Judaism? The second division must bring forward the facts to prove the borrowing, which has been stated on general grounds to have taken place. Only in this way can an individual proof of the kind referred to acquire scientific value, partly as throwing light upon the 0nature of Muhammad's plan, and partly as showing the intrinsic necessity of the fact and its actual importance by virtue of its connection with other facts of Muhammad's life and age. To this an appendix will be added, in which will be given a collection of those passages in which Muhammad seems not so much to have borrowed from Judaism, as to have reviewed it and that too in a hostile spirit.
