I read artcle One of Four. I'll have to read the other later.
Here are some points I found interesting:
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The general knowledge of certain Christian doctrines, and of specific Christian terms, was much more widespread in Arabia in the prophet's time than the scholars of a former generation realized. New evidence has been collected, as will appear. The most of the catchwords and other characteristic properties which muhammad Mohammed has been credited with introducing to his fellow-countrymen are now seen to have been well known to them before his day.
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Yet we have to account for a number of Jewish tribes, and at least one Jewish city. No succession of mere trading ventures could possibly explain what we see. Hence arises the question of proselyting; whether it is likely to have been undertaken on a large scale by Jewish traders in Arabia, and whether from its probable result could be explained the condition which we find. The hypothesis of native clans converted through propaganda has played a foremost part in some recent discussions, as a way of accounting for the origin and the apparent character of the nominally Israelite population. The discussion of this question may be reserved for the present: whether it can reasonably be held that these undeniably large and influential Jewish settlements consisted mainly of native Arab tribes which had been converted to a more or less superficial Judaism.
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Ahrens sees reason for believing that muhammad Mohammed received his teaching, now from Arians (pp. 154 f.), now from Nestorians (18, 173), and again from Gnostics and Manichaeans (15, 18, 167). Christian hermits, presumably in the Hijaz, told him what to say (186). His slaves, doubtless from Abyssinia and Syria (these of course Monophysite), gave him the continuous instruction which he needed (187 f.). muhammad Mohammed's New Testament material, he decides, is taken from nearly every part of the Christian scriptures: Gospels, Acts, Pauline Epistles, and the Book of Revelation (172 f.).
Certainly to many students of the quran Koran this equipment of the Arabian prophet will seem excessive, and the supposed course of training a bit bewildering. I shall endeavor to show, in subsequent lectures, that in the quran Koran itself there is no clear evidence that muhammad Mohammed had ever received instruction from a Christian teacher, while many facts testify emphatically to the contrary; and that, on the other hand, the evidence that he gained his Christian material either from Jews in Mekka, or from what was well known and handed about in the Arabian cities, is clear, consistent, and convincing.
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The fact of the Israelite city of Khaibar, "the richest city of the Hijaz," is one very significant item among many. Such a civilization is not produced in a short time. Native Arab tribes "converted" in the manner supposed would have been certain, we should imagine, to welcome and accept the prophet of their own number who promised them a truly Arabian continuation of Judaism adapted to their own special needs, while based squarely on the Hebrew scriptures. But the Jews of Mekka, Medina, and the rest of the Hijaz knew better, and would not yield an inch.
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Margoliouth will have it that muhammad Mohammed had small respect for the Israelites of Mekka and Medina, saying (p. 81), "In relation to the native Arabs he thought of them as an inferior caste." I cannot imagine how this saying could be justified from the quran Koran, unless it means (as its context might possibly be held to imply) that the unbelieving Jews were destined for an especially deep-down compartment in the infernal regions.
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It is a familiar fact that the Mishna takes account of Arabian Israelites. Shabb. 6, 6 notes that "the Arabian Jewesses go out wrapped in a veil, so that only their eyes are seen." Ohaloth 18, 10, speaking of the various places where dwellings in which pagans have lodged may be occupied by Jews without the contraction of ceremonial uncleanness, names "the tents of the Arabs." [I was of the mind the scarf was Byzantine - perhaps this extreme covering was Jewish?]
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