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Chapter 2: The Interaction Of The Prophet And His Family With The Christians

Bahira (Sergius) The Christian Monk

Bahira the monk was amongst those who knew the name, characteristics and traits of the Holy Prophet (S) before his advent; along with his name and genealogy. And he was in anticipation of the Prophet’s (S) arrival.

Narrated by Ahmad bin Hasan al-Qattan; and Ali bin Ahmad bin Muhammad; and Muhammad bin Ahmad Shaibani that they said: Narrated to us by Abul Abbas Ahmad bin Muhammad bin Yahya bin Zakariya al-Qattan that he said: Narrated to us by Muhammad bin Ismail Barmaki: Narrated to us by Abdullah bin Muhammad: Narrated to us by my father from Haitham from Muhammad bin Saib from Abi Salih from Ibne Abbas from his father Abbas bin Abdul Muttalib from Abu Talib (‘a) who said:

“In the height of the hot season we started for Shaam (Syria), taking Muhammad (S), who was then eight years old. My people remonstrated against taking the child, lest his life should be endangered. But I declared that I could not leave him. I mounted him on a camel which I kept constantly before me so as not to lose sight of the child. As soon as the heat of the sun became oppressive, a small cloud white as snow came and saluted Muhammad (S), casted a refreshing shade over him, attending him wherever he went, and often showering down a variety of fruits for his refreshments. During the journey, water became so scarce in the caravan that a leather bag of it sold for two gold coins, yet by the blessings of the Prophet, we always had water in abundance, and moreover found excellent vegetation for our camels, any of which becoming exhausted on the road, was immediately restored to soundness and strength by the touch of his hand.

As we approached Shaam, said Abu Talib (‘a), the hermitage of a certain Christian recluse was seen advancing towards us with the speed of a race horse.

On coming up it stopped before us, with its astonished owner, Bahira by name, who was always so absorbed in contemplation that he never showed the least attention to those that passed his cell; and never even spoke to any person. When he found his hermitage in motion, and saw the caravan approaching, he at once perceived it was the Prophet (S); and on coming up he said to him: If what I have read and heard is true you are he and none else. Our caravan halted under a great tree, near the cell of Bahira.

The tree was dry and the branches were fallen, yet caravans were still in the habit of stopping under it. On the Prophet (S) seating himself under the tree it became agitated and threw out numerous boughs, particularly spreading its branches over the head of its illustrious visitor, and produced three kinds of fruit, two common in summer, and the other peculiar to winter. The people of the caravan on seeing this were astonished, as was likewise Bahira, who, coming down from his cell and bringing some refreshment for the young personage that had inspired him with such admiration, inquired for his guardian.

Abu Talib (‘a) replied that he was the guardian and uncle of the child. The old monk then said, I testify that he is the one I know, or I am not Bahira.

He then asked Abu Talib’s (‘a) permission to present the refreshment he had brought to the wonderful child, who inquired: Is it for me alone or my fellow travelers can partake of it with me? The monk said it was little, but all he had; however, he might do as he pleased. Accordingly, he said: ‘In the Name of God’ and began to eat, our whole party of one hundred and seventy persons following his example; and after we were all satisfied the little offering of Bahira it seemed to have been untouched.

The monk in astonishment at what he witnessed, stooped down and kissed the blessed head of the Prophet (S), and said: By the truth of Christ this is he! But the people present did not comprehend what he meant. A man of the caravan then addressed him and said: O hermit, your conduct is wonderful. We have often passed your cell, but you never noticed us in the least.

He replied: I am indeed in a wonderful state; I see what you don’t, and know certain things unknown to you. There is a child under this tree whom if you knew as I know, verily you would take him on your shoulders and carry him back to his native city.

On my oath, I have paid you no attention but for his sake. When I first saw him from my cell, light was beaming before him to heaven; I beheld men fanning him with fans of ruby and emerald, while others presented him with various fruits, the cloud at the same time shading him. My cell ran to meet him like a race horse, and this tree, which has been dry so long, and was almost branchless, by his miraculous power has become verdant, with numerous boughs, and had instantaneously produced three kinds of fruit. Moreover, this tank, which has been dry since the time of the apostles, its water having disappeared when they were rejected and abused by the Jews, has now become full.

I have read in the book of the apostle Shamoon that he cursed the Bani Israel, on which the water of this tank dried up, and he said: When you see water here again, know that it is by the blessing of the Prophet (S) who will arise at Tahama and flee to Medina.

Among his own people he will be called the trustworthy (Amin) and in heaven, Ahmad. He will be of the posterity of Ismail, the son of Ibrahim, and by God, this is him.

Bahira then turned to Muhammad (S) and said: I ask you three things, and adjure you by Laat and Uzza to answer.

At the mention of these idols the Prophet (S) was angry and said: Ask nothing in their name; verily they are my greatest enemies in the shape of two stone idols, which my people worship from excessive stupidity. This is one sign, said Bahira, and added, I adjure you by God, the Prophet (S) interrupted, saying: Ask me what you please, since you do it in the name of the Lord, my God and thine, like whom there is none else. Bahira then questioned him about his state while sleeping and awake, and concerning most things relating to his character and condition, and found all to agree with what he had read in books. Here the monk fell and kissed the feet of the Prophet (S) and said:

O son, how grateful is your smell! Your followers are more than those of all the prophets. All the lights of the world are from your light, by your name mosques will be built. As it were, I see you leading armies, mounted on an Arab steed. The Arabs and the non-Arabs will obey you, voluntarily or involuntarily. I see you break Laat and Uzza, and king of the Kaaba, giving its key to whom you please. What numbers of the non-Arabs and Arab heroes you will cast down in the dust of destruction! Yours are the keys of Paradise and Hell; yours the mightiest sphere of usefulness; you will destroy the idols, and for your sake the judgment will not take place till the kings of the earth are brought to bow to your religion.

Again, he kissed the hands and feet of the child, and said: Were I to live in the time of your prophet hood, I would draw the sword in your cause and attack your enemies. You are the best of the sons of Adam, the chief of the abstinent; the seal of the prophets, and on my oath, in the name of the Most High, the earth laughed at your illustrious birth, and will laugh till the Judgment Day for joy at your being. You are he for whom Ibrahim prayed, and whose joyful advent Isa announced, and you are pure from the abomination of idolatry.

Bahira then turned to Abu Talib (‘a) and said: What relation do you hold to this child? The chief replied: He is my son. Bahira rejoined: It cannot be so, for his father and mother are dead. That is indeed true, said Abu Talib (‘a), I am his uncle. His father died before his birth and his mother when he was six years old. Now you tell the truth, said Bahira, and in my opinion, you had better carry him back to your city, for there is not a Jew or Christian or possessor of a divine book on the earth that does not know he is born. All who see him will recognize him as I have done by the marks he bears, and by stratagem and treachery will endeavor to destroy him, in which attempt the Jews will be more adamant than others. Abu Talib (‘a) inquired:

What will cause such enmity towards him? Because your nephew is a Prophet (S), and he will earn as much fame as did Musa (Moses) and Isa (Jesus) (‘a). Abu Talib (‘a) expressed his hope that no evil would befall Muhammad (S).

As we approached Damascus, continued Abu Talib (‘a), I saw the houses of that country in motion, and light above the brightness of the sun beaming from them. The crowd that collected to see Muhammad (S), that Yusuf of Egyptian perfection, made the bazaars impassable wherever he went, and so loud were exclamations at his beauty and excellence altogether, that the sound reached the frontiers of Damascus.

Every monk and learned man came to see him. The wisest of the wise, among the people of the book, who was called Nestor, visited him, and for three days was in his company without speaking a word. At the close of the third day, apparently overwhelmed with emotion, he came near and walked around the Prophet (S), upon which I said to him: O monk, what do you want of the child? He replied: I wish to know his name.

I told him it was Muhammad bin Abdullah. At the mention of the name the monk’s expression changed, and he requested to be allowed to see the shoulders of the Prophet (S). No sooner did he behold the seal of prophet hood than he cast himself down, kissed it and wept, saying: Carry back this “Sun of Prophecy” quickly to the place of his nativity. Verily, if you had known what enemies he has here, you would not have brought him with you. The learned man continued his visits to the Prophet (S), treated him with the greatest reverence, and when we left the country, he gave a shirt as a memento of his friendship.

When I saw signs of aversion on the face of the Prophet (S) I took the shirt and kept it with myself saying that I will make him wear it. I carried Muhammad (S) home with the utmost expedition, when the news of our happy return reached Mecca, great and small came out to welcome the Prophet (S) except Abu Jahl – may God curse him – who was intoxicated and ignorant of the event.

Through the same chain of narrators from Abdullah bin Muhammad who said:

Narrated to me by my father, and narrated to me by Abdur Rahman bin Muhammad from [Muhammad bin] Abdullah bin Abi Bakr bin Muhammad bin Amr bin Hazm from his father from his grandfather that Abu Talib (‘a) said:

“When Bahira said farewell to the Holy Prophet (S) he wept much and said: “O son of Amina, as if I can see all Arabs having enmity and dispute with you and your relatives will cut off relations with you. If they were aware of your true position, they would have considered you dearer than their own sons.”

Then he told me: Respected Uncle, have regard for his relationship and be fearful to the bequest of your father. Very soon all the Quraish will become aloof from you. Don’t mind it at all. I know that you will not openly display your faith. You will believe in him secretly.

A son would be born to you who will make his faith apparent and also render help to him. In the heavens he shall be named the Al-Batal-ul-Hasir – brave lion and (in the earth), Shajja-ul-Anza.

He will have two sons who will be martyred. He would be the chief of Arabs and the Dhul Qarnain1 of the community.

He shall be more famous in the divine books than the companions of Jesus (‘a). Abu Talib (‘a) said: “By God, I saw most of the characteristics mentioned by Bahira with my own eyes.”

Narrated to us my father that: Narrated to us by Ali bin Ibrahim from his father from Ibne Abi Umair from Aban bin Uthman in a tradition that he said:

“When the Messenger of God (S) reached maturity and Abu Talib (‘a) decided to undertake a journey to Damascus, the Holy Prophet (S) caught hold of the reins of his camel and asked: On whom are you leaving me, O Uncle? I have neither a father nor a mother. It was at the time when his mother had also passed away. Abu Talib (‘a) began to weep at this and took him along himself. On the way when it became hot, a piece of cloud appeared over the Prophet (S) to shade him from the sun.

This continued till we reached a monastery that belonged to a monk named Bahira. He saw the cloud moving with us. He emerged from his cell and sent some servants for us and invited us for dinner.

All of us reached the monastery to attend the dinner leaving behind the Prophet (S) with our goods. When Bahira saw that the cloud stopped at the place of our halt, he asked if someone from the caravan has not come. People said that all have come except for a lad whom we left behind with our luggage. Bahira said: It is not suitable that someone should miss my dinner. Call that boy also.

The Prophet (S) was summoned and when he set out from there the cloud also accompanied him. When Bahira saw this, he asked: “Whose son is he?” They said: “His”, pointing to Abu Talib (‘a). Bahira asked if it was his son. Abu Talib (‘a) said: “He is my brother’ son.” “Where is your brother?” Bahira asked. “He died before this boy was born.” Bahira said: “Take him back to your native place, because if the Jews recognize him like I have done, they would surely kill him.2

Abul Moheeb, The Recluse

Abul Moheeb, the recluse knew the Prophet (S) and his characteristics and was having information about his prophet-hood. He also knew that Amirul-Mu’minin Ali Ibne Abi Talib

(‘a) is his successor.

Narrated to us by Ahmad bin Hasan al-Qattan; and Ali bin Ahmad bin Muhammad and Muhammad bin Ahmad Shaibani – may God be pleased with them - they said: Narrated to us by Ahmad bin Yahya bin Zakariya al-Qattan that he said: Narrated to us by Muhammad bin Ismail from Abdullah bin Muhammad that he said: Narrated to me by my father; and Qais Ibne Saad Duili from Abdullah bin Bahir al-Faqassi from Bakr bin Abdullah al-Ashjai from his ancestors that they said:

“The year the Holy Prophet (S) traveled to Damascus, Syria in a trade caravan carrying Lady Khadija’s merchandise, he was accompanied by Abde Manat bin Kinana and Naufal bin Muawiyah bin Urwah bin Sakhar bin Yamir bin Namama bin Adi in the same caravan.

When they reached Damascus, Abul Moheeb, the recluse saw them and asked: Who are you people? They replied: We are the inhabitants of the Kaaba. We are some traders of Quraish. He asked if there was someone else from Quraish along with us. They said: “There is a youth from Bani Hashim, named Muhammad.” Abul Moheeb said: “I want to meet him.” They said:

“There is none in Quraish having lesser fame than him. He is called the orphan of Quraish. He has come to market the goods of Khadija, a lady of Quraish. And he is doing it on remuneration. What do you want with him?”

Abul Moheeb said: “Show him to me” They said: “We left him in the market of Busra.” They were having this conversation when the Prophet (S) was seen approaching. When the monk looked at the Prophet (S), before the people could identify him, he exclaimed: It is he! And he took the Prophet (S) aside and spoke to him in private for a long time. Then he kissed the Prophet (S) on his forehead. He took out something from his sleeve and wanted to give it to the Prophet (S) and the Prophet (S) declined to accept.

Finally, the monk came to the people and said: Accept my advice. Remain attached to him and obey him because by God, this young man is the last Prophet (S) and he will soon be appointed to the ministry. He will call the people to the saying of ‘There is no god, except God’ (monotheism).

When he declares his prophet-hood, you must acquiesce in to him without any hesitation. Then the monk asked if the uncle of this youth, Abu Talib (‘a) had a son named Ali (‘a)?

He said: Either he is born or will be born soon. He would be the first to bring faith in this Prophet (S). I have read that he shall be his successor. He would be the chief of the Arabs, the divine scholar of this Nation and the Dhul Qarnain3 of the last Prophet (S). He shall display excellent swordsmanship in battles. In the high heavens his name is Ali. On the Judgment Day he will have the highest station after the Prophet (S). The angels call him by the titles of ‘the successful one’, ‘the illuminated’ and ‘the brave’. He shall conquer wherever he turns and among the companions of your Prophet (S) he will be more famous than the sun of the sky.”4

The Prophet (S)’S Treaty With The Christians At Tabuk

The Muslim army spent ten days in Tabuk. Though it had not been engaged in any action, its presence at the frontier had some salutary effects. Many northern tribes of Bedouins accepted Islam. Dauma-tul-Jandal, a strategic post between Medina and Syria, was acquired as new territory.

Just before the army left Tabuk, the monks of the monastery of St. Catherine in the valley of Sinai, came to see the Prophet (S). He gave them audience, and granted them a charter that is comparable to the Charter of Medina that he had granted to the Jews. Its main terms were:

1. The Muslims would protect the churches and monasteries of the Christians. They would not demolish any church property either to build mosques or to build houses for the Muslims5.

2. All Church property (of the Christians) would be exempt from every tax.

3. No Church authority would ever be forced by the Muslims to abandon his post.

4. No Christian would ever be forced by the Muslims to convert to Islam6.

5. If a Christian woman marries a Muslim, she would have full freedom to follow her own religion.

The army recuperated from the toil and fatigue of the long journey, and the Prophet (S) gave it the signal to return home. He arrived in Medina after an absence of one month.7

Imam Ali’s (‘A) Morals While Travelling With A Christian

During his reign, once Imam Ali ibn Abi Talib (‘a) was traveling outside Kufah (Iraq), a Christian who did not recognize him became his travel companion from a place.

He asked: "Where are you going?"

Ali (‘a) replied: "To Kufah"

At a junction where their paths parted, the Christian proceeded to his way, but to his utter surprise, he saw Ali (‘a) following him.

He questioned: "Are you not going to Kufah?"

Ali (‘a) asked: "Why?"

The Christian said: "It is the other path which leads to Kufah."

Ali (‘a) replied: "I know",

He asked: "Then why did you deviate from your route?"

Imam Ali (‘a) said: "We have been companions for a while. Our Prophet (S) said that when two are companions to each other on a journey they have obligations and duties towards each other.

You gave me company and now it is my duty to follow You a few steps and then make a gentle departure."

This affection and respect impressed the Christian very much, and he asked: "Did your Prophet (S) give you such code of conduct?" "Yes", replied Ali (‘a).

The Christian said: "Those who accepted the Prophet (S) of Islam and followed his footsteps, were enchanted by this moral teaching and nobility."

And then it so happened that once the same Christian entered Kufah. There he found that his Muslim companion had been none other but a leader of his time, Ali ibn Abi Talib (‘a). He soon became a Muslim and remained one of the most faithful companions of the Imam (‘a).8

Imam Ali (‘A) And His Treatment Of The Poor Christian

The old man, a Christian by religion, had worked all his life; but had not been able to save anything for his old age.

Lately he had also become blind. Old age, poverty and blindness had joined hands and he had no other way except begging. He used to stand at the corner of a lane for begging. People had compassion for him and gave him some alms (charity) from which he ate every day, and so he continued his sad life.

One day Amir ul-Mu’minin (Commander of the Faithful) Imam Ali (‘a), passed through the lane and saw the beggar in that condition. Imam Ali (‘a), out of his concern for others, enquired about the old man. He wanted to know the factors, which led him to that condition. "Has he had no son to support him? Or, is there no other way for him to live a respectable life in his old age?"

The people who knew the old man came forward and informed Imam Ali (‘a) that he was a Christian and had worked hard so long as he had his eyes, and when young and strong.

Now that he had lost his youth as well as his eyes, he was unable to do any work; also, he had no savings, so it was natural for him to beg. Imam Ali (‘a) said, "Strange! Till he had strength, you extracted work from him and now you have left him on his own?"

His story shows that he had worked when he had the strength. Therefore, it is the duty of the Government and the society to support him while he is alive. "Go, and give him a life pension from the State Treasury (Bayt ul-Mal)."

Christians Mourn The Death Of Imam Ali (‘A)

Many among the Muslims were the mourners of Imam Ali's (‘a) death but none mourned him more dolorously than the Dhimmis (the Jews, the Christians, and the Magians). They were utterly heart-broken. And when the sick, the disabled, the cripples, the orphans and the widows in the empire heard that he had died, they felt that their world had collapsed. He had been a father to them all. He had taken them all by the hand. He had taken them all into his prayers. Many among them did not know until after his death, that it was he who had fed them and had taken care of them. He had taken all mankind into his grasp.

Whereas Imam Ali (‘a) was accessible at all times to the poor and the weak, his own greatest anxiety and fear were lest any of them be inaccessible to him. It was only in his dominion that the Dhimmis (non-Muslims), the powerless and the defenseless enjoyed complete security. No one could terrorize them or exploit them. With his death, their security was gone forever!9

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