The Hermitage Of Bahira The Monk

Every year, just as usual, the Quraishite merchants made their annual trips to Syria and Yemen. Occasionally, Abu Talib the leader and Sheikh of Quraish also participated in these commercial journeys. The Holy Prophet (s.a.w) who was in the care of his honoured uncle Abu Talib after his grand-fathers' death, accompanied him on one of these journeys. The Prophet was only about twelve years old when he travelled to Syria.

The Quraishite caravan was ready to embark. Abu Talibs' nephew held onto his uncles' hand and insisted and pleaded that they take him along. Even though the kind and great Sheikh of Quraish knew of the discomforts and dangers in the journey he couldn't disappoint his nephew, whom he loved very much. The caravan embarked, but before reaching its destination, on the outskirts of Bostra 268 a certain events occured which interrupted Abu Talibs travel plans.

For many years the Christian monotheist monk 269 named (Bahira) had a hermitage in the land of Bostra and spent his time there in worship. He was well-read in the religious texts of old. It is known that generations of Christian monks had lived in this hermitage who each succeeded another at his death. A book was passed on to each of them which was handed down as a priceless heirloom, all of their knowledge being culminated in this book.

Every year the Quraishite caravan stopped near this hermitage to rest but they never saw Bahira and couldn't get in touch with him. This year however upon arriving there they saw Bahira who had come out of the hermitage to invite them to have something to eat. A man of the Quraish remarked to him; "Bahira, by God what you have done today is indeed mystifying. For many years we have been passing by your monastery and you never did such!" Bahira replied: "Yes, you are correct, but now you are my guests and I wish to honour you and prepare a meal for you".

Everyone gathered for the meal while only the Holy Prophet remained with the cargo because of his tender age. When the Christian scholar and monk looked at his guests and failed to see the one after whom he sought, he said: "Quraishites, none of you must be absent from my meal". They answered him: "Everyone is here except a young boy who has remained behind to watch over the cargo". He said: "No! all of you must come". One Quraishite said: "We deserve to be scolded because we have failed to bring along with us the son of Abdullah ibn Abdul Mutalib". They brought the Prophet to the table. The priest only looked at this young guest. He was paying close attention to this young Quraishite, his actions, movements, height and facial characteristics. When the meal was over and all had taken their leave he said: "Young man, I want you to answer all of my questions by the legitimacy of Lat and Uzza!" The Prophet replied: "Do not request anything of me in the name of Lat and Uzza, by God I swear that I look on nothing else with such hatred and enmity!". Bahira said: "Then swear by God that you will inform me of what I will ask you". The Prophet said: "Ask whatever you wish". Bahira asked about the things he felt when he was asleep or awake and received answers which corelated with all he had expected. Then he looked at the Prophets' back in order to find the mole between his shoulders which would later be called the seal of prophethood. He found it just as he expected and in the place he knew it should be. After this inspection he turned to Abu Talib and said: "What relation is this young man to you?" Abu Talib answered: "He is my son". Bahira said: "He is not your son. His father should not be living". Abu Talib said: "Yes, he is my brothers' son". Bahira asked: "What happened to his father?" Abu Talib answered: "His father died when his mother was pregnant with him". Bahira said: "You spoke the truth. Take your nephew back to his own city and fear the Jews' plots and grudges against him and be on your guard. I swear by God that if they see him and come to know and recognize what I know about him and recognize in him he will be in danger. This nephew will come to attain an exalted position in the future". 270

The Second Journey To Syria

The Prophet was now twenty five years of age. Not only because of his being one of the grand children of the honoured Sheikh and leader of the tribe but also because of his outstanding qualities and superior character, he had obtained special esteem and was known by the nik-name, Amin (Trustworthy).

One day in that very year Abu Talib said to him: "Nephew, I am a man of little worldly wealth, times are hard and I have suffered many years of hard-ship and still suffer them. We have no wealth or merchandise to use to deliver us from these difficulties, but right now the Quraishite caravan of merchandise is ready to leave for Syria and Khadijeh daughter of Khuwaylid usually sends men in these caravans for trade. If you were to introduce yourself to her we will find a way out (of this predicament).

Word of this discussion reached Khadijeh. She sent a messenger to invite the Prophet for this purpose and sent more goods with the caravan for trade than in any other year. The Prophet left for Sham (Syria) with the Quraishite caravan accompanied by Khadijehs special servant. Just as usual the caravan arrived at Bostra, stopped there and set up camp. The Prophet, along with Misrah and their goods took up a place in the citys' market. The place they arrived at was near a hermitage where a monk named Nastoor lived. There was also a very old lotus tree next to this hermitage. After the cargo was unloaded the Prophet took refuge in the shade of this tree and sat there leaning against its trunk.

Nastoor, the Christian monk, stuck his head out of the hermitage window and said to Misrah, whom he knew from previous trips: "Misrah, who is that sitting under this tree?". Misrah answered: "He is a Quraishite from Mecca". The monk told him: "There is none other than a prophet under this tree!" The monk told him: "This is Gods' final prophet. Oh, how I wish I could be there when he is appointed and receives the command to declare his mission......"

In the days that followed, the prophet went to the market of Bostra and displayed his goods for sale, and after selling the goods he had with him he began to but the merchandise he required. During these transactions he had a difference of. opinion with someone and that man said: "Swear by Lat and Uzza!" the Prophet answered: "I have never sworn by these two and whenever I pass them I turn away!" The man answered: "I agree with whatever you say". At another time when that same gentleman saw Misrah alone he told him: "By God, I swear that this man is a Prophet! I swear by He who holds my life in his powerful hands that this is the very one the scholars and theologians have discovered news of with clear and complete descriptions and explanations in their texts.

These conversations made an impression on Misrahs mind and soul and had a strong effect on his conscience, causing him to become more attached to the Prophet on this trip after already having been fascinated by his character. 271

The Wise Man From Iran

Abdullah Ibn Abbas said: Salman Farsy told the story of his acceptance of Islam in this way:

I was an Iranian from Isfehan. My birthplace was a village named (Jay) and my father was its' owner and leader. My father loved me very much, so much that he kept me at home just as a girl and wouldn't allow me to go out. I was so diligent in my religion, which was Zoroastrianism, that I was chosen to serve the holy fire. One day as I was going at my fathers' command to his farm, I came upon a Christian chaper. I heard the Christians praying and entered the chapel. The Christians' prayer service fascinated me immensely as it was the first time I had ever seen such a thing. I remained there so long that I had completely forgotten to complete my fathers' task, and the day turned to night. When my father found out about that days' events and my attraction and attention to Christianity he became extremely upset, and he imprisoned me in our home. Without my fathers' knowledge, however, I retained connections with the Christians and asked them to inform me if a caravan headed for a Christian country came to our area. It was in this way that I escaped my imprisonment and travelled to Syria with that caravan and took up with a Christian scholar, choosing him as my instructor and teacher. This man, however, was a hypocrite and committed sinful deeds, but after his death another priest took his place in the church who was the epitome of asceticism and worship. I became devoted to him and spent many years with him as a student. At his death he sent me to a wise man in Mousel 272 and I spent a few years in the company of this wise man who was also very virtuous just as his friend was. When the time of his death drew near I asked him to tell me of another learned teacher. This old man told me of a virtuous scholar in Naseebain. 273 When he died I went to Naseebain and to see this citys' scholar and teacher, and had the advantage of his learning until the time of his death. After him, according to his recommendation I went to Amourieh 274 and there I found another example of those scholarly, devout men. I was in this scholars' company for another period of time. When he also was ready to leave this world and I asked him for a substitution, he told me: By God, I swear that I know of no one today to whom I may send you who believes in what we believe and who strives in our way. The time is near, however, for the appearance of a prophet who will be appointed to the religion of Abraham and who will rise in the land of the Arabs. The location of his migration will be a land in which date-palms grow and a land full of volcanic rock walled on two sides. 275 He accepts gifts but avoids alms, and between his shoulders there is the stamp of prophethood (a large black mole from which hair grows). If you can, go to that land. 276

The Syrian Jew

Only a few years remained until the appearance of Islam when a man of the Syrian Jews named (Ibn Haiban) travelled to Medina. Those who had seen him spoke of his superior qualities and said: "Whenever we were plaqued by drought we would go to him and ask him to pray for rain". At these times Ibn Haiban would usually say: "No, I will not pray until you give some alms".

We would ask: "What should we give?"

He would ask: "For each person a portion of wheat or barley".

We would do as he asked and then he would pray, and before we even reached home the sky would darken with clouds and it would begin to rain on our heads. Many times this event was repeated and because of this Ibn Haiban obtained much esteem and influence among the Jews of Medina.

One day we heard that Ibn Haiban was in the last hours of his life. The Jews gathered around him and in their company he said: "O' Jews what do you think has brought me from the blessed, flourishing land of Syria to this poor country?" Everyone replied: "You know better!" He said: "I came here from Syria and have been awaiting the appearance of a prophet whose mission is near, because this city is the place of his migration. I was hoping that I would find him and follow him. Unfortunately this hope will be obliterated with my death. If you, however, hear of his name or news of him don't let anyone take the lead from you in belief in him....."

Ibn Haiban completed his last words and then died. On the morning of Bani Qurayza's defeat, three Jews named Salabah, Oseed and Asad in whom because of their youth habits and customs had not yet become firmly rooted, remembering Ibn Haibans words and testament they said to their family and relatives: "By God, this man is the very prophet Ibn Haiban described for us, fear God and follow him!" The Jews replied: "No, thats' not him". These three youths insisted once again: "Yes, by God this man is him for sure". Then they left their fortress and joined the Islamic Army and accepted the Islamic religion. 277

The Sacrificing Scholar

Mokhairegh was a Jewish scholar. He lived in Medina and had much wealth in the form of gardens and Palm-groves. Historians say: He knew the Prophet of Islam and had seen and learned of his particularities and description from scholarly inheritances of the past.

When the prophet migrated from Mecca and before he entered Medina he stopped in a city called Ghoba and it was there that the two Jewish scholars Abdullah Ibn Salam and Mokhaireegh came to see him and accepted Islam. 278 Then the battle of Uhud occured. This battle took place on a Saturday which was the official day of rest for the Jews. On this day, Mokhaireegh cried out to his people: "O' Jews, I swear to God, you certainly know that aiding Mohammad is your duty!" The Jews replied: "But today is Saturday and work and other activity is forbidden on this day". Mokhaireegh replied: "There is no more Saturday for you and this custom just like other Jewish customs and rites was abolished with the coming of Islam".

He then took his sword, left his home and went to the Prophet at Uhud. He testified at that time that "If I am killed in this battle my property becomes Mohammads' (s.a.w) and he may do as he wishes with it". He was killed on that day and became a martyr. 279

There Was Also Bigotry

Zobair ibn Bata was the most learned of the Jewish scholars. Before the Prophets' appearance he had spoken of his name (Ahmad), his particularities and the country of his appearance. Zobair would say: "I had seen a book in my fathers' house which he kept from my sight and which he sealed so I would be unable to use it. But after his death I obtained this book and my predictions are based upon this ancient book".

Time passed and the Holy Prophet (s.a.w) appeared. When new of this mission in Mecca reached Zobair ibn Bata, he went as soon as he could to his fathers book and erased what it contained about the Prophet. From then on he kept what he knew of the Prophet to himself and concealed it, and when others asked he would say that this man was not the expected Prophet!! 280

* * * * * * *

In old and creditable histories we read: The Jews of Medina especially the Bani Qurayza were familiar with the Prophet of Islam's name. They had seen it in their own religious writings and taught it to their children as news of a future full of good-tidings. They reminded them that the place of this prophets' migration would be their own city Medina. When the Prophet was appointed and migrated to that city, however; they were afflicted with racial jealousy and bigotry claiming that this person is not the prophet previously spoken of. 281

In Conclusion

According to all of these records, of which only a small portion of that which has been left to us may be shown you, all coming from creditable texts of the caliphate school, we become more familiar with the truth of this noble verse which states:

"The people of the Book knew the Prophet as they did one of their own sons".

What we wished to prove in this relatively long discussion was that contrary to the narratives concerning the first revelation which proclaimed signs of doubt and unfamiliarity in the Prophet regarding his prophethood; the Prophet himself along with those around him and many Jews and Christians living in Arabia were familiar with his prophethood and they knew him by his particularities and qualities and even more important by his name and reputation.

If we were to overlook "knowledge of the invisible" and its' aids, and look upon the Prophet before the "Besat as a regular human being, when we look at his life history we see that on his and his great uncle Abu Talibs first trip to Syria they were completely informed of his prophethood its signs and indications. Special precautions were also taken in his daily life to protect this treasure for the future from possible danger. On the second trip to Syria the same events reoccured in a different way, other persons being confronted with this matter and gaining of it.

The result here is that the narratives which spoke of the Prophets' doubt and surprise at the first revelation merely lie, especially since none of them, as far as their documentation is concerned, go back to the time of this events' occurance. Therefore these types of narratives of narratives lack credibility because of the errors and voids existing in their documents and texts. Thus, by looking at the breach that they could make in the Prophets' integrity and prophethood, we can guess how these narratives took their place in Muawiehs' general plan for the destruction of the Prophet of Islam (s.a.w), and how to this day they have enacted this sinister duty.

Western Islamologists And The Narratives Of The First Revelation.

It is interesting to note that western orientalists and Islamologists who strive with their utmost integrity and sincerity to destroy the credibility of Islam and the Prophet, have not ignored this group of narratives and extract the greatest amount of benefit from them. That which is added to the writings of these westerners is a scientific and psychological analysis of the event which gives greater credence to its factuality in the eyes of the unfamiliar. For evidence of this we will first of all rely on the writing of Professor Montgomery Watt, the British Islamologist, in the book "Mohammad, Prophet and Statement'.

"It is surprising that a person who lived in a remote city like Mecca in the seventh century could acquire the belief that he has been appointed a prophet by God(?) so it is not surprising if we hear that Mohammad was beset by fear and doubt.......another of his fears was the fear of insanity because the Arabs of that time believed that these kinds of persons were possessed by spirits and demons. A group of the inhabitants of Mecca interpreted Mohammads' inspirations this way and he himself often wondered if they were right or not!......They say that in the early days and the receiving of the first revelation, his wife Khadijeh and her cousin Varagheh encouraged him to accept that he had been appointed to the prophethood..... Apart from all that, the claim of a Christian that the way the revelation was revealed to Mohammad was in every way similar to the way the revelation was revealed to Moses, strengthened Mohammad in his belief!" 282

Professor Montgomery Watt, Professor of Islamic studies at Edinburgh University, mentions in another of his books this very discussion including a narration of the various narratives involved, and studies them in detail and at great length with no doubt as to their authenticity and factuality arriving at the same conclusion we saw summarized above. 283

Of course, the use of these types of narratives is not restricted to the English orientalist Watt alone. Others in the past followed the same path and just as we saw in the past they were usually looking for weak points in Islam, the Prophet and all of the other things Holy in Islam. Unfortunately they find what they are looking for in some of the narratives of the Caliphate school, and of course, without a doubt they rely on these types of books for documentation, in particular Tabaris "Tarikh", Ibn Heshams' "Sireh" and Bukharis "Sahih". The first western writing which speaks of this subject according to the above mentioned fabricated narratives, is historical and was written by Theophanes the Byzantine historian. 284 A summary of Theophanes' opinion may be found in the well-know creditable book on western Islamic studies "The Encyclopedia of Islam". 285 A. J. Wensinck the author of the article "Bahira" in this book bring up a summary of Theophanes remarks after disregarding historical examples of the information regarding the Holy Prophet (s.a.w) known by the people of the Book as fables without offering an explanation as to why, and even though these remarks don't even collate with the fabricated narratives he refrains from any investigation or research surrounding it. We may name other books by Europeans which have spoken with reliance on the fabricated narratives regarding the first revelation; "Islam and the Arab" written by Professor Zoomlandu an English orientalist and The History of Nations and Islamic Government" by Professor Karl Bruckelman.

An Eyewitness speaks:

A comparison between the Caliphate schools narratives and those existent in the Ahlul Bait school shows that a historical occurance may only be related by one who was an eyewitness to it. This principle is a definate law in the study of history. Just as we saw previously, according to this decisive principle we saw all of the narratives related to the first revelation as weak and worthless. Now with attention to and reliance on the words of the only person who witnessed the event and heard of some of its aspects from the Prophet himself we will proceed to investigate into it.

Amir al-Mo'meneen Ali (a.s) who in addition to being the legatee of all Islamic truths and its witness from the first hours of Islams' birth, describes the first revelation like this:

"From the time of his weaning Allah had put a great angel with him to take him along the path of high character and good behaviour throughout day and night, while I used to follow him like a young camel following in the footsteps of its mother. Every day he would show me in the form of a banner some of his high traits and commanded me to follow it. Every year he used to go in seclusion to the hill of Hira where I saw him but no one else saw him. In those days Islam did not exist in any house except that of the Prophet of Allah (s.a.w) and Khadijeh while I was the third after these two. I used to see and watch the effulgence of divine revelation and message, and smelled the scent of prophethood.

When the revelation descended on the Prophet of Allah (s.a.w) I heard the moan of Satan. I said: "O' Prophet of Allah what is this moan?". And he replied: "This is Satan who has lost all hope of being worshipped. O' Ali, you see all that I see and you hear all that I hear, except you are not a prophet but you are a vicegerent and you are surely on (the path of) virtue". 286

In order to show other examples of the Imamate schools' viewpoint regarding the matter of the Prophethood and revelation we will refer to another narrative by Imam Hadi (a.s).

"When the Prophet of God abandoned trade in Syria, he spent that which he had accumulated in the way of god. Afterwards, each morning he would climb Mount Hira and from its highest summit he would look at traces of Divine mercy and the thought provoking, extraordinary signs of his power in nature. He would look at the regions of the sky and the far reaches of the earth, become immersed in thought and be busy at worship".

These conditions continued thus until the Prophet reached the age of forty. The lord saw that his heart was the best, humblest, most modest and devoted of hearts before him and therefore he commanded the gates and kingdom of Heaven and the message to be opened to him and He opened his eyes as a Prophet of the truths existent in the Heavens. He also commanded the Angels to descend to him. As a result of His grace he also commanded descendence upon him from the throne and also sent Gabriel down to him to take his arm and shake it.

Gabriel said: "O' Mohammad, read."

The Prophet replied: "What should I read?".

He said: "Read in the name of your Lord who created......

Then he revealed to him that which the Lord had sent as a revelation to him and returned to the heavens. The Prophet descended the mountain as a sick person afflicted by fever and trembling because of the immensity and glory of the lord which had appeared unto him.

That which worried him and caused him fear and distress was the Quraishites refutal and the thought that they would consider him insane or possessed by a demon. This was even though he had been the most intelligent of Gods creatures from the beginning of his life and the most dear among them, and more than any one else felt enmity towards Satan within himself. Therefore, in order for the lord to give him courage in the face of .all the enmity and opposition awaiting him, he gave the power of speech to all of the objects around him, the stones, cliffs, mountains. Everywhere the Prophet arrived he would hear this proclamation; "Greeting to you O' Mohammad. Greetings to you O' friend of God. Greetings to you O' Messenger of God!" 287

A Summary

In the Caliphate schools narratives related to the first revelation such was said:

Gabriel pressed the Prophet three times with such severity that he felt as if he were dying and then said to him:

"Read........"

After the first revelation came to an end the prophet was extremely afraid and worried that it had been by Genies. He saw the possibility that he had gone crazy or had become a Kahin, and because of this decided to throw himself off of the mountain top so he would be killed and be rid of this suffering.

Gabriel, however, interrupted him and didn't allow him to go through with his intention. The Prophet returned home in a confused state of mind and related his fear of insanity and of being possessed to his wife Khadijeh. Khadijeh heard all of her great husbands words, who was at the time upset and afraid, with a patience verging on reverence. Not only did she retain control of her own emotions, she also consoled her husband and assured him that God would not abandon him.

Afterwards, in order to accumulate more information and assurance, she went to see Varagheh the Christian scholar. After hearing the news that Khadijeh had brought him, Varagheh have Khadijeh assurance of her husbands prophethood. In a meeting with the Prophet himself he also spoke to him with his comforting words, and also taught him that which he did not know.

* * * * * *

In an evaluation of the above mentioned narratives we saw that all of them were related by persons who had not been born by the time of this occurance (thirteen years prior to the Besat), for them to be able to relate it as an eyewitness.

We then compared them to the most authoritative text in Islam, the Quran. In the exalted Quranic verses it was mentioned that: A promise or covenant was taken from the Prophets to believe in the possessors of the mission after them, especially the Last Prophet (s.a.w), give tidings of this mission to their people asking them to believe in him and to aid him if they were alive during his lifetime.

And also that: Jesus son of Mary (a.s) gave tiding to his people that after. me a prophet will come who is known as Ahmad ('---Arabic text---')

And also that: When the Quran descended from God and was the confirmation of their book the Torah they cultivated blasphemy in relation to it even though before that in their wars they asked for Gods' aid in this prophets name so they would attain victory and success.

And also that: They who follow the illiterate, uneducated Prophet who saw his name and situation in the Torah and New Testament......

Finally, the Quran ends up with saying:

The scholars of the people of the Book knew the Prophet just as their own sons.

This matter is clear to the point of certainty, that by taking into account all of the Qurans intimidations and accusations, if these statements didn't have strong backing in truthfulness and correctness, it would have been easy for Biblical scholars to scrutinize the Torah and New Testament and prove contrary to these statements. As a result, this would with no effort at all have destroyed Islam and fourteen centuries of was and combat wouldn't have been necessary to do so.

Fortunately, however, that didn't happen and in those days the above mentioned tidings existed in the copies of the testaments in which even today, despite all of the changes and omissions which have occured in them, we may still read in some copies of the Torah that: (The lord came from Mount Sinai, rose like the sun over Edom, shone on his people from Mount Paran, entered with ten-thousand of the esteemed a fiery religious law in his right hand). And this verse which has remained intact in older Bibles is a mention of Moses mission from Mount Sinai, Jesus' mission from Edom, and the Last Prophet from the cave of Hira in the Paran mountains, with a religious law consisting of war and battle with idolators and seditious persons. Being accompanied by ten-thousand persons only occured during the last Prophets' lifetime and refers to the conquest of Mecca in the eight year of the mission.

We also read in a copy of the Book John:

John 16:7-15: But I am telling you the truth: it is better for you that I go away, because if I do not go, the Helper ('---Arabic text---'= Ahmad) will not come to you.........."

As a result of all of these tidings, Christian and Jewish scholars were in expectation of the Last prophet's (s.a.w) mission some of them having migrated to Medina and its outskirts in hopes of seeing him, their names and descriptions existing in historical records.

Among them we may find:

Bahira the monk who had a home on the Quraishite commercial road to Sham (Syria) and when at the age of twelve the Prophet passes by on this road and stopped near his hermitage he recognized him by way of signs and marks, and attained the blessing of meeting him.

Another is a monk which history has mentioned by the name Nastoora who met the Prophet on his second trip to Syria accompanied by Khadijehs servant Misrah, and spoke of his prophethood.

Also the great Jewish scholar Ibn Haiban who had migrated from Syria to Medina to see the Prophet but died before his appearance and mission.

And also Mokhairegh another Jewish scholar who met the Prophet at "Ghoba" at the beginning of his migration and accepted Islam and was later martyred in the battle of Uhud.

Last of all we have Salman Farsy who came to Medina with this very hope and was successful in seeing the Prophet and accepted Islam.

The Jews were so familiar with the news of his appearance that they taught their children about it and gave them tiding of his nearing appearance saying: He was appointed in our land and will migrate to our city Medina.

The people of the Book at that time lived in great expectation of him and told their children of the signs and indications of his coming, the same way that Shiites today await the coming of Imam Zaman (a.s) and speak of the sings of his appearance.

With all of these stories and historical events a few of which we related here, along with the encounters that occured between the scholars of that time and the Prophet and is friends and relatives such as his Uncle Abu Talib, Misrah, Khadijeh and others, how could the Prophet himself be ignored of all of them? Could it be that others could understood those highly unusual events and recognize he who was introduced in their contents as the last Prophet while he himself not only didn't see those events, he didn't understand them nor did he discover the manner of his unusual and outstanding character.

In light of all these events especially those we related from authoritative texts of the Caliphate school, how could the scholars of this school believe those false and disgracing reports regarding the first revelation; the cornerstone for the structure of Islam? How could they write that when Gabriel revealed the first Surah of the Quran to the Prophet he thought he was a genie or a devil and himself insane, possessed or a soothsayer?

Really, which mysterious hands created these false reports and what was the reason for their introduction into the first-rate Islamic books and texts of the Caliphate school?

* * * * * *

Christians and Jewish scholars who have researched into Islam have referred exclusively to these fabricated narratives of the first revelation since they wished to attack Islam from beneath a veil of knowledge, learning and research. They presented these narratives in their books with a series of sociological and psychological studies and investigations, and in this way caused serious damage to a correct understanding of Islam in Eastern and Western Education.

Professor Montgomery Watt the English Orientalist in his books, "Mohammad, Prophet and Statesmen" and "Mohammad at Mecca", along with other Western orientalists mentioned earlier and their Eastern Students have relied on these narratives and have profiled from them in introducing Islam, seeing them as indisputable facts related to Islam and as irrefutable narratives.

The real truth, however, is what the Imams of Ahlul Bait (a.s) taught the students of their own school. It is therefore proper that we should compare them to the previously mentioned reports.

* * * * * * * * *

None of the Caliphate schools narratives regarding the first revelation were related by an eye-witness to the events, indeed in principle none of them were living at the time of its occurance. The only eye-witness to this event is Imam Ali (a.s). He related this incident like this in one of his sermons:

"From the time of his weaning Allah had put an angel with him to take him along the path of high character and good behaviour throughout day and night.....Every year he used to go in seclusion to the hill of Hira where I saw him but no one else saw him..... When the revelation descended on the Prophet of Allah (s.a.w) I heard the. moan of Satan. I said: O' Prophet of Allah what is this moan?". and he replied "This is Satan who has lost all hope of being worshipped".

In another narrative from Imam Ali al-Hadi (a.s) the incident is described as such:

"At the age of forty the Lord opened the gates to the Heavens to the Prophet so he could see the truths there, He gave permission to the angels to descend to him and He sent Gabriel to him. Gabriel shook his arm and said: "Read!". He said: "What should I read?"

Gabriel said:

'---Arabic text---'

and he read for him Gods' revelation and returned to heaven.

The Prophet descended the mountain, while because of the vision of the lords' greatness and magnificence he was afflicted with fever and trembling just as a sick person. He feared that the Quraish would call him insane. God gave him consolation. Everything around him spoke to him and greeted him as a Prophet. From everything this call was heard:

"Greetings to you O' Mohammad of God......"

What happened that European Jewish and Christian orientalists and their Eastern students have not taken the story of the first revelation from the Prophets descendants, while we know that "The inhabitants of one house are more familiar with the events that take place within", only relying on the shattering, disgracing reports of the caliphate school? Why has knowledge of Islam been entirely based on the texts and records of the Caliphate school? And why have the opinions and narratives of the Imams of Ahlul Bait been completely forgotten, being found no where in Western Studies of Islam? Doesn't this prove that Western Orientalism is in principle only built upon enmity and acts of spite?

The calculated course of action created by the internal enemies of Islam to destroy the exalted reputation of the Holy Prophet (s.a.w), did not end with the previous discussion. Its' malevolent designers went even further than that. They not only just said and circulated the idea that the Prophet doubted the revelation revealed to him, hesitated for a time and thought that he had been possessed by genies and demons, 288 they progressed to an even more dangerous point. In a series of narratives existing in the majority of commentaries of the Sunni or Caliphate school they circulated the rumour that; not only did he doubt his own prophet hood and suspect the interference of genies and demons in his prophetic mission, on the contrary Satan really did interfere in this matter inspiring parallel verses containing idolatrous subject-matter correlating with his own Satanic view, as verses revealed by God. The Prophet then accepting these parallel verses believing them to be Gods genuine revelation and not realizing Satans direct interference in this matter.

This is one of the highest stages enacted by the wicked hands of Islams enemies in the Ummayad era 289 which strived to eradicate the basis for the Holy Prophets reputation and prophethood and also destroy the final stronghold - infallibility in receiving and propagating the divine revelations and mission.

The dangerous, Islam destroying fable of "Gharaniq" has gained widespread circulation in important and well-known commentaries, in first-hand and creditable histories and last of all in the writings of the Caliphate schools biographers of the Prophet.

For an investigation of this matter we will first refer to the commentary and History of the Imam of the Caliphate schools commentators and historians, Mohamad ibn Jarir ibn Tabri (Died 310 A.H). This is because his narratives as far as documentation is concerned possess the oldest records and is more detailed and lengthy in its wording in comparison to others and is also more effective than others in sowing doubt and misgivings.