لقاء الغار بين النبي و جبرائيل : دراسة تاريخية تحليلية في ضوء مصطلح الفراغ الروائي

Abstract EN

The spiritual aspects of the Noble Prophet Muhammad (peace be upon him and his family) were ambiguous to the vast majority of his contemporaries.

He was commanded with respect and praise before he was cracked by the call to God; He is known for his honesty and trustworthiness among the entire Meccan community.

They are in fact a pagan society related to the world of finance and business only.

But as soon as his human and creedal existence and his sincere call touched the essence of the pagan and polytheistic existence of society, they began to question it in any available way in order to look at the extent to which those methods corresponded to the honor of antagonism.

Among the most important accusations is the attempt to degrade the genius of the Prophet and target his overwhelming success in attracting people to his side, as they found no choice but to question him by accusing him of illiteracy and lack of reading and writing.

In order to focus this matter on it, it was necessary to perfect this accusation in a way that seemed convincing to the recipients, so the prohibition of Quranic interpretation was used as a tool to prove illiteracy; By relying on the apparent meanings of the Qur’anic verses (which need interpretation to be understood and placed within an acceptable rational understanding).

Those verses were enough to prove this distorted.

On the other hand, fictional texts were used with their attribution to people who are respected by an important segment of Muslims, as they took advantage of their position among the people; To focus this matter, such as Mrs.

Aisha, who was alone in the company of Urwa bin Al-Zubayr (her sister’s son) and Muhammad bin Al-Nu’man bin Bashir in the story of the event, and it was not proven that the Prophet spoke to them about the matter and explained to them what that meeting was.

This accusation was not sufficient unless it came in the context of an ignorant and illiterate social environment, which is very important in order to generate the conviction that the Prophet did not read or write and that he was inevitably affected by that environment.

Also; in support of this idea.

But what is proven is that the Arabs -at least- the settled ones among them are familiar with reading and writing, as they are a commercial nation, it is not at all unreasonable not to write down at all, in addition to the fact that the Qur’anic discourse was explicit in focusing on reading and writing, as the two words and their roots were mentioned hundreds of times.

Also, there is anecdotal evidence indicating that the Prophet ordered some of his companions to write the names of the first Muslims in Mecca, which means, in one way or another, that writing is a common thing.