Bahira

Bahira (, ) is the name in Islamic tradition of a Christian monk who is said to have foretold Muhammad's prophethood when they met while Muhammad was accompanying his uncle Abu Talib on a trading trip.Abel, A.
Baḥīrā
. ''Encyclopaedia of Islam'', Second edition. Brill. Brill Online, 2007 986 Watt, W. Montgomery (1964). '' Muhammad: Prophet and Statesman'', p. 1-2. Oxford University Press. There are several versions of the story, with elements that contradict each other. A few of these accounts have been questioned by some modern historians, while others have found substantial information asserting to its historical accuracy. Most contemporary and classical Islamic historians accept the story as true, some of whom include Imam Ibn Isḥāq (d. 150/767-8) (Sīrah, p. 73), Imam Ibn Saʿd (d. 230/845) (al-Ṭabaqāt al-Kubrā, 1:97,122), Imam Abū Nuʿaym (d. 430/1038) (Dalāʾil al-Nubuwwah, p. 168), Imam Bayhaqī (d. 458/1066) (Dalāʾil al-Nubuwwah, 2:24), Ḥāfiẓ Ibn ʿAbd al-Barr (d. 463/1071) (al-Istīʿāb, 1:34), Imam Nawawī (d. 676/1277) (Tahdhīb al-Asmāʾ, 1:24), Ḥāfiẓ Mizzī (d. 742/1341) (Tahdhīb al-Kamāl, 1:189), Ḥāfiẓ Ibn al-Qayyim (d. 751/1350) (Hidāyat al-Ḥayārā, 2:407; Zād al-Maʿād, 1:75), Ḥāfiẓ Ibn Kathīr (d. 774/1373) (al-Bidāyah wa al-Nihāyah, 2:229, 283), Ḥāfiẓ Ibn Ḥajar (d. 852/1149) (al-Iṣābah, 1:475; Fatḥ al-Bārī, 8:716), Ḥāfiẓ Sakhāwī (d. 902/1497) (al-Maqāṣid al-Ḥasanah, p. 122), Ḥāfiẓ Suyūṭī (d. 911/1505) (al-Khaṣāʾiṣ, 1:141), Shāh Walī Allah Muḥaddith Dehlawī (d. 1176/1762) (Qurrat al-ʿAynayn, p. 106 as cited in al-Yawāqīt al-Gāliyah, 4:373), Mawlānā Rashīd Aḥmad Gangohī (d. 1323/1905). At least one Muslim scholar has been quoted as rejecting this account, namely al-Dhahabi.

Etymology of name

The name Bahira comes from the Syriac language, where it is not a proper name but rather a way of addressing or describing a monk. It is an adjective used to denote someone who has been "tested" and "approved," metaphorically meaning "renowned" or "eminent." It takes the form of the passive participle of ''b-h-r'', which translates as "to try, to prove as silver in the fire."

Islamic traditions

The stories of Bahira originate from Islamic traditions, and they exist in various versions with some contradictory elements. The version that other authors of Muhammad's biographies commonly adopt is the narrative obtained by Ibn Ishaq, ostensibly from Abd Allah ibn Abi Bakr al-Ansari, which is essentially, as follows: It is said that in Bosra, a Syrian city, a monk by the name of Bahira learns the descriptions of the prophet to come from a book handed down through generations. He spots a cloud covering Muhammad, a young boy, among a group of traders from Mecca. The cloud follows Muhammad and covers the tree under which he rests. The tree then lowers its branches until Muhammad is under its shadow. Bahira is curious to meet Muhammad and hosts a banquet for them. He questions Muhammad and sees the "sign of prophethood" on his back, which verifies his assumption that Muhammad is the future prophet. He urges Abu Talib, the uncle of Muhammad, to take him back to Mecca without delay, fearing that the Jews might attack him. Abu Talib listens to the advice, and he takes him back to Mecca right away. Shortly after, three "individuals of the scriptures" become aware of Muhammad's prophethood and try to get to him. However, Bahira intervenes, reminding them of God and that they cannot alter His plan.

In another version of the story recorded by al-Tabari, Bahira is more emphatic in his foretelling of Muhammad's destiny, calling him the apostle of the Lord of the Worlds after witnessing trees and stones bowing down to him. In this version, it is the Byzantines, not the Jews, who Bahira fears will threaten Muhammad's life. He advises Abu Talib to take Muhammad home as soon as possible, and Abu Talib arranges for Abu Bakr and Bilal ibn Rabah to accompany Muhammad safely to Mecca. Bahira's foresight soon becomes reality as seven people from the Byzantine Empire show up with the aim of assassinating Muhammad. This version of the story is also documented by al-Tirmidhi and several other biographers of Muhammad.

According to a variation documented by al-Suhayli, possibly derived from al-Zuhri's, it is a Jewish rabbi, not a Christian monk, who meets the young Muhammad on the journey and foretells his future as a prophet. The meeting happens not in Bosra but in Tayma, a city before Syria. As in Ibn Ishaq's account, the figure advises Abu Talib to take Muhammad back home quickly, fearing that the Jews will murder him if he reaches Syria.

To add a spiritual touch to the marriage of Muhammad and Khadija, many of his biographers narrate that he took another trade trip later in his life and met another monk. Some sources call the monk Nastur or Nastura. The narratives generally show this trade trip as being done by Muhammad for Khadija, and he is joined by her slave, named Maysara. The allegedly al-Zuhri's account says that the destination is Hubasha, while Ibn Ishaq's says that it is Syria. The monk sees Muhammad sitting under a tree that only prophets use, and he asks Maysara if Muhammad has redness in his eyes. Maysara confirms, and the monk concludes that Muhammad is the imminent prophet. In a version by al-Baladhuri and Ibn Habib, the monk's conclusion about Muhammad's prophethood results from seeing him create unlimited food. The story continues with the monk buying Muhammad's goods at a high price and two angels covering Muhammad from the blazing sun on their way back. When they return to Medina, Maysara tells Khadija about his experience, which makes her propose marriage to Muhammad. In Ibn Gani's commentary of the Quran, however, it is Abu Bakr who goes with Muhammad on the trip and is told by the monk that the place under the tree where Muhammad sits is only lastly occupied by Jesus.

Analyses

Multiple Islamic and other sources have attested to the possibly of a Syrian monk analogous to Bahira. The earliest record of non Islamic sources commenting of a monk is mentioned in the Syriac Manuscript of Mardin 259/2. This manuscript presents a version of the Bahira story, indicating its circulation within Christian communities. The account portrays Bahira as recognizing Muhammad's future significance, though some interpretations differ from mainstream Islamic narratives.

Imam Abu Nu'aym (d. 430/1038) includes the incident in his work "Dalā'il al-Nubuwwah," emphasizing its significance in indicating Muhammad's future role as a prophet. Similarly, Imam Al-Bayhaqi (d. 458/1066) narrates the event in his own "Dalā'il al-Nubuwwah," suggesting its acceptance among early Islamic historians. Furthermore, Hafiz Ibn Kathir (d. 774/1373) discusses the encounter in "Al-Bidayah wa al-Nihayah," noting Bahira's recognition of Muhammad's prophetic signs.

John of Damascus (d. 749), an early Christian theologian, references an interaction between Muhammad and a monk, possibly Bahira, in his critique of Islam. Although his intent was polemical, his acknowledgment of the encounter is one of the earliest from non-Islamic perspective.Bahkou, Abjar. “The Monk Encounters the Prophet—The Story of the Encounter between Monk Bahīra and Muhammad as It Is Recorded in the Syriac Manuscript of Mardin 259/2.” Journal of Cultural and Religious Studies, David Publishing Company, 2015.

The essential outline of the story of Bahīra in the Christian sources remains the same in all textual traditions. There are shorter and longer recensions with many variations. The Christian Bahīra was preserved in both the Syriac and the Arabic languages. Much evidence in the text points to the Syriac version as the earliest.4 It is evident that throughout the centuries, copyists have changed and interpolated v arious elements to enhance their apologetic position at the time. While the story of Bahīra in Islamic sources consists of one part,5 in the Christian sources, it consists of three parts. The three parts belong to different periods, but are tied together to form a single tradition after the ninth century. According to this written tradition, an itinerant monk, (Išu’yhab, in Syriac, the Arabic version called himMurhib)6 whose long journey led him to monk Bahīra, tells the whole story. Išu’yhab encountered Bahīra for eight days, after which Bahīra died.

Some medieval Muslim hadith critics, although in minority, have argued for dismissal of the story, mainly al-Dhahabi, who argued:

Historian Patricia Crone, following her examination of the Bahira material, came to the conclusion that "what the sources offer are fifteen equally fictitious versions of an event that never took place." Historian Richard A. Gabriel likewise labelled the stories of Bahira as "non-historical". Orientalist W. M. Watt regards the Islamic account of Bahira as "only a story", "based on primitive ideas", and the kind of story "one expects to find among people who look upon all writing as akin to magic". Historian Maxime Rodinson considers the motives behind the creation of the stories of Bahira to be apologetic. Historian Alford T. Welch has expressed a similar view.

Christian legend

From the early 8th century, Christian responses have evolved, featuring sophisticated defenses of Christianity and counterarguments to Islamic doctrines through disputation literature. Sources, including ones aforementioned, recognize the possibility of a monk who spoke to Muhammad in ancient Syria. Stories in East Syrian and West Syrian traditions, differ slightly. Since "Bahira" in Syriac was not a proper name but a way of addressing or describing a monk, "Sergius" was recognized as the character's name. Later, a reworked recension in Arabic with more references to the Qur'an emerged, followed by a hybrid recension consisting of the Arabic translation of the Syriac legend and the concluding part of the previous Arabic one. Generally, the stories describe the Qur'an as a compilation of lessons of Bahira's teachings to Muhammad.Roggema, Barbara.
Baḥīrā
" Encyclopaedia of Islam, THREE. Edited by: Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson. Brill Online, 2014 011 Accessed July 12, 2014.

Gallery

See also

* Quss Ibn Sa'ida al-Iyadi
* Waraqah ibn Nawfal

References

Sources

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* Maulana Muhammad Ali (2002), ''The Holy Qur'an: Arabic Text with English Translation and Commentary'', New Addition, Ahmadiyya Anjuman Isha’ at Islam Lahore Inc., Ohio, USA.
* Osman Kartal (2009), ''The Prophet’s Scribe '' Athena Press, London (a novel)
* B. Roggema, ''The Legend of Sergius Baḥīrā. Eastern Christian Apologetics and Apocalyptic in Response to Islam'' (The History of Christian-Muslim Relations. Texts and Studies 9; 2008) (includes editions, translations and further references).
* K. Szilágyi, ''Muhammad and the Monk: The Making of the Christian Baḥīrā Legend'', Jerusalem Studies in Arabic and Islam 34 (2008), in press.
* Abel, A. (1935) “L'Apocalypse de Bahira et la notion islamique du Mahdi” Annuaire de l'Institut de Philologie et d'Histoire Orientale III, 1–12. Alija Ramos, M.
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External links

The Byzantine Church Of Buhaira En Bosra Syria

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6th-century Christian monks
6th-century Arab people
Life of Muhammad
Precursors in religion
Christianity and Islam
Christian apologetics