At this point it is necessary to mention that Sir William Muir, along with various other non-Muslim historians, has utilised the incident of Baḥīrā the Monk and various other occurrences in which Muḥammadsa met Christians prior to prophethood, in order to falsely conclude that the Holy Prophet’ssa claim to prophethood was as a result of the direct influence of Christianity and his teachings have also been attributed to this influence. However, this notion is completely false and is contrary to reality. Anyone who possesses even little knowledge of the life and teachings of the Holy Prophetsa, and his eyes are not shrouded by the veil of prejudice, cannot be taken in by such allegations. It is definitely true that every sensible human being analyses his surroundings in accordance with his capacities. Therefore, it is quite natural to acquire a good or bad impression of one’s environment in its virtue and vice. Nonetheless, prior to his prophethood, the Holy Prophetsa perhaps came across Christianity and might have had the opportunity to hear its teachings as well. Therefore, naturally the heart of Muḥammadsa may have developed impressions with respect to the merits and demerits of Christianity. However, it is definitely erroneous and baseless to deduce the notion that the prophethood and teachings of the Holy Prophetsa are a direct result of those impressions. Firstly, it cannot be firmly established that Muḥammadsa met any Christian prior to his prophethood in a manner that might have left very deep and permanent impressions on his nature. If hypothetically there was any influence upon the Prophetsa in regards to Christianity, it was, most definitely an unfavourable one. Every individual is well aware of the fact that the teachings brought by the Holy Prophetsa completely differ from Christianity on many fundamental issues. For example, at the present time the religion of Christianity is primarily based upon the doctrine of the divinity of Jesusas, trinity and atonement. However, even a child knows well that the Holy Qur’ān has expressed strong aversion to these three basic concepts. So much so that while alluding to the ‘supposed’ Godship and sonship of the Messiah, the words used are that, this doctrine is such that due to this belief the heavens and the earth should burst.1 It is nothing more than a desperate and futile attempt to falsely associate the teachings of Islām with Christianity.
The matter which remains is that the Holy Qur’ān has praised the Messiah. This fact does not serve as argumentation in support either. Firstly, the praise bestowed upon the Messiah is rendered whilst acknowledging him as a prophet and not the son of God nor God himself as the Christian faith asserts. Secondly, this praise is not exclusive to the Messiah alone. The Holy Qur’ān has praised all the prophets of the past and has declared them to be righteous and respectable personalities. As a matter of fact, the Holy Qur’ān has stressed the point that prophets of God were sent to every nation of the world.2 By doing so, the Qur’ān has firmly established a sense of respect in the hearts of all Muslims for the saints of every nation. However, it is an apparent fact that the god-ship of the Messiah and other principles of Christianity have been firmly rejected by Islām. Moreover, the Messiah has not been given a rank higher than that of a man and a prophet who went through the days of his life and passed away, as did the prophets before him. Hence, the allegation that Islām was influenced by Christianity is absolutely false and futile.
Moreover, if it is argued that various religious and moral teachings of Christianity are also common to Islām, which gives rise to the ideology, that perhaps Islām has derived these teachings from Christianity, this shall prove to be a useless allegation as well. Firstly, consider the fact that a better part of the principal teachings of present-day Christianity differ completely with those of Islām. The mere fact that the various ancillary elements of these two teachings resemble one another is not evidence of the fact that one has been derived from the other. Secondly, when Islām declares the Messiah a chosen messenger of God and that it, in itself, also claims to have originated from God, it is inevitable that since both have sprouted from a common source, it was only appropriate that Islām and Christianity resemble each other in certain aspects. For the principles of guidance are the same for every age and every nation. Thirdly, the Holy Qur’ān itself claims that it has congregated the everlasting truths of all the teachings that have come to pass. The Holy Qur’ān states 3 فِیھَا كُتُبٌ قَیِّمَةٌ (i.e., Therein are the everlasting teachings), which indicates that the Qur’ān has been comprised of all the wise and eternal aspects of past scriptures. Hence, from this perspective as well, no distinction of Christianity is established.
At this point, it is necessary to mention that the Holy Qur’ān has presented this unique feature, which states that all the everlasting truths, wisdoms and eternal teachings of past scriptures are gathered in it, as an expression of its utmost perfection. From this perspective, the Holy Qur’ān has been given similitude to the honey bee4 which extracts the fine essence of various plants to produce an extremely exquisite product through a complex chemical process. Although it is the essence of various plants, it evolves into a new creation, which cannot be attributed to any specific flower or plant. Aside from this, the Holy Qur’ān has not only derived the wise teachings of past scriptures, but has also, being an everlasting law of conduct, contributed new subtleties in light of universal requirements that transcend time, thus presenting a perfect and eternal law. The Holy Qur’ān has been endowed with such qualities, that in the similitude of this physical world it possesses the hidden opulence to provide for all the religious requirements of mankind as they arise until the end of time. In reality the Holy Qur’ān is a compendium of the following teachings:
Those aspects of past scriptures, which possess the ability to become part of an everlasting and universal law.
In light of the future requirements of the various nations of the world, it possesses a permanent teaching which enables one to fulfill Ḥuqūqul-‘Ibād5 and Ḥuqūqullāh6. It possesses the teachings necessary for the success and progression in every aspect of one’s moral and spiritual life until the day of judgement.
In any case, the notion that the Holy Qur’ān or the prophethood of the Holy Prophetsa was a result of the teachings of Christianity or another faith is absolutely erroneous and vain. A statement of this nature can be made only by one who has absolutely no knowledge of Islāmic history and teachings. Particularly, to attribute Islāmic teachings to the encounter with Baḥīrā the Monk as mentioned above, is a ridiculous statement which cannot be uttered by any wise individual.
1 Maryam (19:91)
2 Fāṭir (35:25)
3 Al-Bayyinah (98:4)
4 An-Naḥl (16:69-70)
5 The Rights of Mankind (Publishers)
6 The Rights of God (Publishers)