Written by: Dr. Muhammad Shamim Akhtar Qasmi
Orientalists have long raised objections regarding the sources of knowledge of Prophet Muhammad ﷺ.
Since they deny his Prophethood, they also reject the concept of divine revelation (waḥy). They have instead attributed his knowledge to Christian monks, Jewish rabbis, or his companions.
✔ Some claimed that during trade journeys to Syria, the Christian monk Baḥīrā taught the Prophet ﷺ.
✔ Others accused Waraqah ibn Nawfal of being his mentor.
✔ Another group argued that the Prophet ﷺ learned about Christianity and Judaism from his companions like Zayd ibn Ḥārithah (رضي الله عنه), Bilāl al-Ḥabashī (رضي الله عنه), and Māriyah al-Qibṭiyyah (رضي الله عنها).
Orientalists such as Draper, Philip K. Hitti, and others claimed that the Prophet ﷺ received knowledge from Jews and Christians, which became the basis of his Prophethood.
For example, Draper asserted:
"The monk Baḥīrā taught him Nestorian doctrines at a monastery in Buṣrā."
(Reference: Shiblī Nuʿmānī, Sīrat al-Nabī, Vol. 1, p. 126)
✔ The Quraysh prided themselves on oral eloquence but were largely indifferent to reading and writing.
✔ During that time, educational resources were non-existent, especially for an orphaned child.
✔ Due to Abū Ṭālib's limited means, formal education for the Prophet ﷺ was impossible.
The Qur’ān and authentic narrations confirm that the Prophet ﷺ was “Ummi”—unlettered and untaught:
﴿وَمَا كُنتَ تَتْلُوا۟ مِن قَبْلِهِۦ مِن كِتَـٰبٍۢ وَلَا تَخُطُّهُۥ بِيَمِينِكَ إِذًۭا لَّٱرْتَابَ ٱلْمُبْطِلُونَ﴾
"You did not recite any scripture before this, nor did you write it with your right hand. Otherwise, the falsifiers would have doubted."
(Sūrah al-ʿAnkabūt, 29:48)
At the age of 12, the Prophet ﷺ accompanied his uncle Abū Ṭālib on a trade journey to Syria.
There, Monk Baḥīrā, upon observing signs of Prophethood, predicted a great future for the young boy.
✔ Baḥīrā did not teach the Prophet ﷺ; he merely advised Abū Ṭālib to protect him.
✔ The claim that a young child acquired profound knowledge in a brief meeting is illogical and unfounded.
(Reference: Muḥammad ibn Isḥāq, Sīrat Ibn Isḥāq, p. 86)
At the age of 25, during a trade journey with Khadījah’s (رضي الله عنها) goods, the Prophet ﷺ reportedly met Monk Nestora in Buṣrā.
Upon observing his noble traits, the monk speculated he could be the awaited Prophet, yet there is no evidence of any educational exchange in that meeting.
Even the disbelievers of Makkah questioned the Prophet’s ﷺ knowledge, yet:
✔ They never claimed he learned from Jewish or Christian scholars.
✔ Their objections included:
— "He learns from non-Arab slaves"
— "Where did he learn the stories of previous prophets?"
They never used the alleged encounters with Baḥīrā or others as arguments against him.
The only source of knowledge for Prophet Muhammad ﷺ was divine revelation brought by Angel Jibrīl (عليه السلام).
When revelation began and Jibrīl said: "Read!", the Prophet ﷺ replied:
"I am not one who reads."
(Ṣaḥīḥ al-Bukhārī, Kitāb al-Waḥy)
This event is clear evidence that the Prophet ﷺ neither read nor wrote, and his knowledge was purely the result of divine revelation.
The claim that the Prophet ﷺ learned from Baḥīrā or Nestora contradicts both historical evidence and reason.
Hadith references to Baḥīrā are weak and not reliable sources of doctrinal argument.
✔ If the Prophet ﷺ had acquired his knowledge from Baḥīrā, then why don’t Christians accept him as a Prophet?
✔ Had this claim been valid, the Quraysh would have used it extensively against him, which they did not.
The Prophet’s ﷺ knowledge came solely through revelation. The objections raised by Orientalists are rooted in prejudice and baseless assumptions.
Through his “Ummi” status, Allah proved that the Prophet’s ﷺ knowledge was a miracle—not the product of human instruction, but divinely inspired.
◈ The Orientalist Perspective
Orientalists have long raised objections regarding the sources of knowledge of Prophet Muhammad ﷺ.
Since they deny his Prophethood, they also reject the concept of divine revelation (waḥy). They have instead attributed his knowledge to Christian monks, Jewish rabbis, or his companions.
◈ Major Objections by Orientalists
✔ Some claimed that during trade journeys to Syria, the Christian monk Baḥīrā taught the Prophet ﷺ.
✔ Others accused Waraqah ibn Nawfal of being his mentor.
✔ Another group argued that the Prophet ﷺ learned about Christianity and Judaism from his companions like Zayd ibn Ḥārithah (رضي الله عنه), Bilāl al-Ḥabashī (رضي الله عنه), and Māriyah al-Qibṭiyyah (رضي الله عنها).
✦ Examples from Orientalist Literature:
Orientalists such as Draper, Philip K. Hitti, and others claimed that the Prophet ﷺ received knowledge from Jews and Christians, which became the basis of his Prophethood.
For example, Draper asserted:
"The monk Baḥīrā taught him Nestorian doctrines at a monastery in Buṣrā."
(Reference: Shiblī Nuʿmānī, Sīrat al-Nabī, Vol. 1, p. 126)
◈ Educational Possibilities in Makkah
✔ The Quraysh prided themselves on oral eloquence but were largely indifferent to reading and writing.
✔ During that time, educational resources were non-existent, especially for an orphaned child.
✔ Due to Abū Ṭālib's limited means, formal education for the Prophet ﷺ was impossible.
The Qur’ān and authentic narrations confirm that the Prophet ﷺ was “Ummi”—unlettered and untaught:
﴿وَمَا كُنتَ تَتْلُوا۟ مِن قَبْلِهِۦ مِن كِتَـٰبٍۢ وَلَا تَخُطُّهُۥ بِيَمِينِكَ إِذًۭا لَّٱرْتَابَ ٱلْمُبْطِلُونَ﴾
"You did not recite any scripture before this, nor did you write it with your right hand. Otherwise, the falsifiers would have doubted."
(Sūrah al-ʿAnkabūt, 29:48)
◈ The Trade Journey to Syria and Monk Baḥīrā
✦ Background of the Incident:
At the age of 12, the Prophet ﷺ accompanied his uncle Abū Ṭālib on a trade journey to Syria.
There, Monk Baḥīrā, upon observing signs of Prophethood, predicted a great future for the young boy.
✦ Important Clarifications:
✔ Baḥīrā did not teach the Prophet ﷺ; he merely advised Abū Ṭālib to protect him.
✔ The claim that a young child acquired profound knowledge in a brief meeting is illogical and unfounded.
(Reference: Muḥammad ibn Isḥāq, Sīrat Ibn Isḥāq, p. 86)
◈ Second Encounter: Monk Nestora
At the age of 25, during a trade journey with Khadījah’s (رضي الله عنها) goods, the Prophet ﷺ reportedly met Monk Nestora in Buṣrā.
Upon observing his noble traits, the monk speculated he could be the awaited Prophet, yet there is no evidence of any educational exchange in that meeting.
◈ Objections Raised by the Quraysh
Even the disbelievers of Makkah questioned the Prophet’s ﷺ knowledge, yet:
✔ They never claimed he learned from Jewish or Christian scholars.
✔ Their objections included:
— "He learns from non-Arab slaves"
— "Where did he learn the stories of previous prophets?"
They never used the alleged encounters with Baḥīrā or others as arguments against him.
◈ Revelation as the Source of Knowledge
The only source of knowledge for Prophet Muhammad ﷺ was divine revelation brought by Angel Jibrīl (عليه السلام).
When revelation began and Jibrīl said: "Read!", the Prophet ﷺ replied:
"I am not one who reads."
(Ṣaḥīḥ al-Bukhārī, Kitāb al-Waḥy)
This event is clear evidence that the Prophet ﷺ neither read nor wrote, and his knowledge was purely the result of divine revelation.
◈ Refuting the Orientalist Claims
✦ Scholarly Perspective:
The claim that the Prophet ﷺ learned from Baḥīrā or Nestora contradicts both historical evidence and reason.
Hadith references to Baḥīrā are weak and not reliable sources of doctrinal argument.
✦ Logical Refutations:
✔ If the Prophet ﷺ had acquired his knowledge from Baḥīrā, then why don’t Christians accept him as a Prophet?
✔ Had this claim been valid, the Quraysh would have used it extensively against him, which they did not.
◈ Conclusion
The Prophet’s ﷺ knowledge came solely through revelation. The objections raised by Orientalists are rooted in prejudice and baseless assumptions.
Through his “Ummi” status, Allah proved that the Prophet’s ﷺ knowledge was a miracle—not the product of human instruction, but divinely inspired.
