Wasu masu suka soke wa sun yi iƙirarin cewa Annabi (r) ya koyi ilimin da ke cikin Alƙur'ani daga majiyar Kiristoci ko Yahudawa. Akwai wani rahoto, wanda malaman hadisi suka sha bamban a kan ingancinsa, cewa Annabi (ﷺ), yana yaro, ya yi tafiya zuwa Sham tare da kawunsa kuma majiɓincinsa Abu Dalibi, kuma a hanya ya haɗu da wani malamin addinin Kirista mai suna Buhaira.29 Babu wata jayayya cewa bayan fara saukar wahayi, Annabi Muhammad (ﷺ) matarsa Khadija ta gabatar da shi ga dan uwanta Waraƙa ɗan Naufal, wanda aka sani yana da ilimin Attaurat da Linjila. An kuma san Annabi (ﷺ) ya haɗu da malaman Yahudawa da Kiristoci bayan hijirarsa daga Makka zuwa Madina.30
Other critics have claimed that the Prophet (r) learned the knowledge contained in the Qur’aan from Christian or Jewish sources. There is a report, about whose authenticity the scholars of hadeeth are divided, that the Prophet (ﷺ), while still a boy, travelled to Syria with his uncle and guardian Aboo Taalib, and on the way met a Christian monk, Buhayraa.29 There is no dispute that after the beginning of revelation, Prophet Muhammad (ﷺ) was introduced by his wife Khadeejah to her cousin Waraqah ibn Nawfal, who was known to have knowledge of the Torah and Gospels. The Prophet (ﷺ) is also known to have met Jewish and Christian scholars after his migration from Makkah to Madeenah.30
Sai dai ganawarsa da malamin addinin Kiristan ta yi gajere, kuma abin da ya faru kawai shi ne annabcin da malamin ya yi wa kawun Annabi, Abu Dalib, game da cewa ɗan’uwansa zai zama annabi nan ba da daɗewa ba. Dangane da Waraqah ɗan Naufal kuwa, ya tabbatar kawai cewa abin da aka saukar wa Annabi (ﷺ) ya fito ne daga tushe ɗaya da wahayin annabawan da suka gabata. Babu wata shaida da ke nuna cewa Annabi (ﷺ) ya taba karatu a wurinsa, kuma Waraqah ya rasu ba da daɗewa ba bayan wannan lamari.
A Madinah, Kiristoci da Yahudawa sun kasance suna muhawara da Annabi (ﷺ) suna yi masa tambayoyi; ayoyin Madinah da yawa sun amsa tambayoyinsu.31 Suna yi masa tambayoyi ne don su karyata annabcinsa, shi kuma yana amsa musu da Alkur’ani. Babu wata shaida ta tarihi da ke nuna cewa wani ya koyar da Annabi (ﷺ). Wasu kuwa suna da’awar cewa Haddaad, Baroman nan, malaminsa ne, amma wannan da’awa ba daidai ba ce, domin mutanen Makkah ba su ɗauki Haddaad a matsayin mai ilimi ba, kuma ba shi da ’yancin koyarwa. An san shi da aikin ƙarfe a koyaushe, kuma an san cewa baƙo ne wanda da kyar yake iya magana da Larabci.32 Larabawan zamanin Annabi (ﷺ) suna matukar marmarin ƙaryata Alkur’ani, amma sun kasa yin hakan. Da an sami wani malami a ɓoye, to tabbas da an gano shi a lokacin.
However, his meeting with the monk was short, and all that transpired was the monk’s prophecy to the Prophet’s uncle Aboo Taalib of his nephew’s impending prophethood. As for Waraqah ibn Nawfal, he only confirmed that what was revealed to the Prophet (ﷺ) came from the same source as the revelations of the earlier prophets. There is no record of the Prophet (ﷺ) having studied with him, and Waraqah died shortly after this incident. In Madeenah, the Christians and the Jews used to debate with the Prophet (ﷺ) and ask him questions; many of the Madeenan verses answered their questions.31 They would ask him questions in order to disprove his prophethood, and he would answer with the Qur’aan. There is no historical record of anyone having taught the Prophet (ﷺ). Some, however, claim that Haddaad, the Roman, was his teacher, but such a claim is quite erroneous, because the Makkans did not consider Haddaad knowledgeable, nor was he free to teach. He was known to be fully occupied as a blacksmith, and it was known that he was a foreigner who could barely speak Arabic.32 The Arabs of the Prophet’s time were very anxious to discredit the Qur’aan, but they were unable to do so. If there had been a secret teacher, he would surely have been exposed at that time.