Hera Cave’s Ohi: The Reality of the Basis of Islam

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One of the foundation stones of Islam is the claim of the revelation of ‘Ohi’ to the Prophet Muhammad, which began in the ‘Gare Hera’ or Hera Cave near Mecca. According to popular belief, in this cave the angel Gabriel brought the message of Allah and ordered Muhammad to recite it. This incident is the main claim of the prophethood of Islam and the divine origin of the Qur’an and the foundation of Islam. However, in this article, the reality, historicity, geographical context, and psychological aspects of this phenomenon will be thoroughly analyzed from a modern researcher and critical perspective. The aim of this analysis is to uncover the existing inconsistencies in the light of logic, science, and human experience with conventional Islamic narration. The Qur’an says in Surah Nisa 4:82 verse: ‘Don’t they study the Qur’an? If it came from anyone other than Allah, they would have found many contrasts in it.’ This critical analysis will examine the contradictions in the description of the events of Hera Cave in view of this challenge of the Qur’an, which Allah Himself has said to do according to Islam.

First Ohi incident in Hera Cave: Islamic narration and its review

Description of the primary sources

According to Islamic sources, Prophet Muhammad was on the outskirts of Mecca at the age of forty Jabal Al-Noor He used to meditate (Tahannuth) in a cave called Hera in the hill. This solitude and meditation was a conventional pagan worship system of his grandfather Abdul Muttalib [1], which was the spiritual of Muhammad before Prophethood. described as part of preparation. During the month of Ramadan, he stayed in the cave with food for a few days. According to Sahih Bukhari (Sahih Bukhari (Tawheed), Hadith Number: 6982)) and Sahih Muslim, one day a strange miracle came to him.Iqra(اقْرَأْ) ie ‘read’ Or ‘Recite’ instructed Muhammad replied, ‘I don’t know how to read.’ This incident is repeated three times. Then the entity pressed him three times and pressured him, which was very painful for Muhammad. After the third hug, the entity recited the first five verses of Surah Al-Alak,

‘اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ
خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ
اقْرَأْ وَرَبُّكَ الْأَكْرَمُ
الَّذِي عَلَّمَ بِالْقَلَمِ
عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ”
— Surah Al-Alaq, verses 1-5

That is, ‘Read in the name of your Lord, who created man, who created man from clotted blood…’

After this incident, Muhammad came out of the cave in fear and panic and went to Khadijah and said, ‘Cover me with a sheet.’ He reported the incident to Khadija. Khadija comforted him and later took him to his cousin Waraka Ibn Naufel. Waraka said, The entity that has come is the angel Gabriel, who brought revelation to the previous prophets. This is how Muhammad’s prophethood began, the sources of Islam claim. (Sahih al-Bukhari, Tawheed Publications, Vol. 6, page 286))

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Muhammad’s solitude and family context: a logical question

Muhammad’s solitude-lovingness and regular meditation in Hera Cave pose some logical questions in the context of normal family life. How realistic and normal is his wife Khadijah over the age of 55 (naturally a woman at this age suffers from various ailments) and regularly spending day and night alone in remote and remote caves despite having children?

  • Neglect of family responsibilities: A responsible husband and father regularly leave the family and spend a long time in a secluded cave is not compatible with the normal family lifestyle. Was this behavior a reflection of any stress or spiritual crisis that forced him to seek solitude? Or because the wife became an old woman, Muhammad did not feel any more sexual attraction towards her, so she did not feel any more attraction towards the world?
  • Lack of historical continuity: Before Prophethood, Muhammad has no historical record or continuation of any specific spiritual pursuit that is clearly related to the Abrahamic movement. Rather, according to Islamic sources,TahannuthThere was a traditional worship system of his grandfather Abdul Muttalib, known as a pagan practice. This inconsistency makes the problem even more complicated because, if you worship in a pagan way, why will Allah answer that call?

This solitude of Muhammad andTahannuthIts context, when he had family responsibilities and has no clear relationship to any of the previous specific spiritual spheres, then it raises the question whether this behavior was really part of the divine preparation, or was it the result of his personal emotional or spiritual tension that forced him to seek solitude? This question goes beyond the conventional divine interpretation and opens the way for a psychological analysis. If Muhammad’s solitude is the result of personal mental stress, his experiences in Hera Cave (such as fear, stress, illusion) may result in this mental state, which provides an explanation for a psychological phenomenon rather than divine intervention. It undermines the claim of the external, objective nature of the divine message.

Geographical and Physical Reality of Hera Cave: An Analysis

The geographical location of Hera Cave and its shape and inner volume, the arrival of Muhammad and a giant angel, created a serious inconsistency with the accounts of the first Ohi incident. Let’s review those inconsistencies.

Mountain height, distance and climbing method

Gare Hera Makkah ‘Jabal Al Noor’ Located on the top of the hill, which is about 640 meters (about 2,100 feet) in height. Its direct distance from Kaaba Sharif in Makkah is about 3.2 kilometers (2 miles), but it becomes 4 to 5 kilometers to walk along the mountain path. To reach the cave, one has to cross the steep mountain path like more than 600 stairs at present. Note that the stairs were built later.

  • Climbing time: Some of the experienced climbers today usually take 45 minutes to 1 hour to get into the cave, but on hot days or wearing heavy clothes, it takes more time. According to some sources, it may take 1 to 2 hours.
  • Temperature: In Mecca, the temperature reaches about 45-50°C during summer (average temperature in July 42-43°C).

Considering this geographical reality, Muhammad’s claim to go to Hera Cave day after day by going through this path regularly raises questions about reality and physical ability—especially considering the food habits of that time, shoes, clothes, temperature, etc.

Cave size and volume: inconsistency with the incident

The size of the Hera cave is very small, which is in conflict with the miracle described:

  • Length: ~3.7 m (12 ft)
  • Width: ~1.25 – 1.6 meters (5 feet 3 inches – 5 feet)
  • Height: ~1.5 m or less
  • 2-3 people can sit inside with difficulty, they can’t stand.

The reality is that an adult person can just bend or sit inside this cave. There, as described in the hadith of two people, as described in the hadith (gebrail’s Muhammad is pressed to the chest), it is practically impossible in reality. an angel who ‘Full of the horizon’ (Surah Takbeer 81:23) And who had 600 wings (narrated in the hadith), how he entered such a small cave and came into physical contact with Muhammad — is inconsistent with simple logic. The concept of 600 wings is irrational and anti-realistic for flying abilities according to the general rules of biology. Let’s look at the shape and size of the Hera cave through a picture, the image that AI has used to make.

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The obvious contrast between the small volume of the Hera cave and the vast size described by Gabriel indicates a fundamental physical impossibility. This makes the conventional story very fundamentally questionable. If the event literally happens, it is completely against the natural law. This results in either the claim of miracles being accepted unquestionably, or interpreted as metaphorical, symbolic, or psychological experiences. The description of the small size of the cave and the huge size of the Gabriel is directly confrontational. Where an adult man cannot stand upright, two people are pressing on their chests, that is completely unrealistic. As a result of this collision, either the arrival of Gabriel and the physical stressing did not happen literally, or it was an internal, psychological experience of Muhammad, which did not conform to the external reality. It undermines the claim of the external, objective nature of the divine message.

Traveling with Khadija’s food: In terms of reality

According to Islamic accounts, Muhammad’s wife Khadijah, who is over 55 years old, used to come to this mountain cave with regular food for him and leave with food.

  • Physical Ability: Jabal Al-Noor Hera Cave on the hill is located at an altitude of about 640 meters. Modern trackers also need rest and water to cross this steep, rocky and inaccessible path. The claim that Khadija, who was about 55 years old, climbed into the cave with regular food — this claim goes against reality.
  • Food storage: Meat or cooked food does not last well for more than 4-6 hours in hot desert areas, especially in 45-50°C in Mecca. Foods dry without water. It takes more than 1 hour to reach the mountain. Therefore, the story of eating food day after day does not match the reality, unless Muhammad had only taken food like dried dates or kadid (dried meat), which is not clear in the description.

Khadija’s description of regular food travel to remote mountains, considering her age and the environmental limitations of the time, is a serious realistic challenge. This description is either exaggerated, or it is a symbolic representation, which calls into question the historical reality of the event. It shows that miraculous or idealized imagery is preferred over reality in conventional narratives. If this regular commuting and food supply for Khadijah is physically and logistically impossible, the description of Muhammad’s long stay in the cave and receiving food is proved false. As a result, the real picture of the preparatory period of Prophethood is questioned and the credibility of the entire narrative is reduced.

The justification of the instruction of the arrival of Gabriel and the instruction of the ‘Iqra’

Is Gabriel’s ignorance or God?

The narration of Sahih Bukhari (Part 1, Hadith 3) states: ‘He (Gabriel) said: اقرا (Read). I said: I don’t know how to read.

  • The logical question: How is an omniscient God sending a letter to an angel who does not know that the recipient is illiterate or illiterate? Didn’t Allah say to Gabriel, to whom you are going is a fool? He doesn’t have up to little characters knowledge?
  • Method of divine education: Muhammad’s meeting begins with fear and pressure. Why should Prophet Muhammad be afraid to see the angel of mercy Gabriel? Is this the perfect way to provide divine education? Angels are usually in the Bible description ‘Don’t Be Afraid’ It is known that he started.

This behavior of Gabriel (to read Muhammad where he is illiterate, and pressuring him) is in conflict with the conventional concept of divine wisdom and compassion. It is either the ignorance of Gabriel, or the incomplete instruction of Allah, or the whole event is a metaphorical or psychological experience, in which Muhammad’s inner conflict is reflected rather than the external entity. This inconsistency raises questions about the logic and effectiveness of the divine message. If Jibraeel was truly a divine messenger, his behavior should have been more coherent and wise. His alleged ‘ignorance’ and physical pressure created fear and panic in Muhammad, a negative and unusual response to the beginning of prophethood. It is more indicative of emotional fear or illusion rather than divine motivation.

What does ‘read’ mean? Absence of text and its analysis

Gabriel said: ‘iqra’ — ie ‘read’.

  • Lack of text: What will be read? Did Gabriel have any stone or paper in his hand, where those were written? If there is no written text, what should be read based on? How is it logical to say ‘read’ if there is nothing that can be seen with the eyes? If something like a heavenly stone or paper was in the hands of Gabriel, where is it now?
  • Illiteracy and recitation: This goes against common logic. The word ‘read’ is meaningful if only reading elements. And if we assume that Gabriel asked him to pronounce, then more questions arise. So why did Muhammad answer that he does not know how to read? Do you need to know how to pronounce?
  • Islamic interpretation: Islamic scholarsIqraThe term explains the broader sense of learning, thinking, and observing the signs of the universe by simply going beyond the literal text. Al-Ghazali and Muhammad IqbalIqraWho viewed knowledge, critical thinking, and reading the world as a book is an ongoing process.

IqraThe logical inconsistency seen in the literal application of instruction (Muhammad’s illiteracy and the absence of written objects) has been tried to be solved by Islamic scholars through its symbolic and broader interpretation. Although this interpretation provides theological conformity, it calls into question the literal historicity of the original event and the direct nature of Gabriel’s initial instruction. This indicates that the weaknesses of the narrative are later filled with philosophical and theological interpretations.IqraThis tension between the literal and symbolic meanings of the word proves that the initial event may not have occurred in the literal sense, or that its description was later changed to meet religious purposes. This raises the question of the fundamental truth of the event and it creates a belief challenge for the believer, where a believer has to forget everything and just blind faith.

Chest pressure: divine education or intimidation?

In Bukhari Hadith it is said: ‘He squeezed me in such a way that my soul wanted to go out…’

  • The rationale of the method: How is literacy created by pressing the chest? Gabriel should have given him the knowledge of letters, if the intention is to teach. What is the meaning of pressing the chest without teaching letters?
  • The nature of the divine message: Can a divine message begin with fear or torture? Is this method ideal, or what creates emotional fear?

Gabriel’s method of exerting physical pressure, which caused Muhammad’s extreme suffering and terrification, is completely opposite to the conventional concept of the divine message (which usually brings tranquility and knowledge). It appears to be a distraction of a distracting ghostly experience, physical or emotional fear, or hallucination rather than divine motivation. This physical abuse aspect undermines the claim of divine origin of the incident. The use of physical pressure created fear and panic in Muhammad, which later led him to the thought of suicide. This response indicates an emotional trauma rather than a divine anointing. This highlights a fundamental inconsistency between the purpose and the method of the divine message.

What is the result of pressure? Acquiring literacy or panic?

According to the hadith, Muhammad did not acquire literacy under pressure these three times. Rather, he got scared and ran to Khadija, shook the blanket and expressed doubts about himself. He even thought of suicide during Ohi’s break.

This extreme emotional reaction of Muhammad, such as fear, trembling, suspicion of oneself and suicidal thoughts, is more pointed to the process of a religious anointing rather than the process of a religious anointing, rather than a dreadful hallucination or sudden nervous breakdown. There is nothing in this description of the calmness, confidence and divine clarity that the divine experience should have.

Muhammad’s mental state and illusion: the perspective of modern psychology

The details of Muhammad’s experience in Hera Cave carry symptoms of hallucination, sleep paralysis, or extreme stress response in modern psychology terms.

  • Sleep paralysis and hypnogic hallucinations: Muhammad’s sudden fear, tremors, and chest tightness are known signs of sleep paralysis. In sleep paralysis, the person is temporarily unable to move or talk between waking or sleeping. Experiencing intense emotional experiences in this condition, such as feeling physical stress (‘physically holding’ or ‘squeezing’), hearing invisible voices, or feeling a ‘presence’ is very common. These experiences often cause feelings of intense fear, panic and helplessness, as the person is unable to defend himself despite being conscious. These events are thought to be caused by a temporal “stuck” state in the brain’s REM sleep and waking conditions, where the dreamy state merges with reality. Mohammed’s cave solitude, physical fatigue, and potentially dehydration can create a favorable environment for such mental conditions.
  • Extreme Stress and Psychosis: Muhammad had deep concerns about the moral decay, injustice, and tribal conflicts of his society in the pre-revelation of prophethood. This type of chronic stress can cause psychotic symptoms such as anxiety, depression, lack of attention, and even hallucinations or illusions in a person. His thoughts of suicide and doubts about himself indicate this extreme mental crisis. In psychosis, the person loses connection with reality and experiences illusions and hallucinations.

These symptoms point to schizophrenia, extreme stress response or psychosis from the point of view of modern psychology. Therefore, beyond the religious interpretation it has a psychological interpretation—which is much more realistic.

The following table illustrates the claims of the Hera Cave incident and its realistic analysis:

দাবিবাস্তবতা
The giant angel came to the caveThe cave is impossible according to the size, especially in terms of the description of Gabriel’s spread across 600 wings and horizons.
squeeze Muhammad three timesStanding or physical scuffle is virtually impossible to do in the small size of the cave (height ~1.5 m).
Khadija used to take foodIt is very difficult and unusual for 55-year-old Khadija to travel with food on the inaccessible mountain roads on a regular basis. Food was quickly wasted in the heat of the desert.
Muhammad wanted to commit suicide in fearNot a sign of Ohi’s authenticity, but rather a sign of intense stress, illusion or psychological trauma.
Angels are in full horizons in his true formThe cave does not match the actual conditions; This indicates a metaphorical or psychological experience.

Reliability of Historical Sources: A Critical Review

The account of the events of Hera Cave, which is one of the foundations of Islam, is mainly dependent on the books of Hadith and Seerah (biography of the Prophet). Modern historical research has raised serious questions about the reliability of these sources.

The chronological interval of the primary formula

Early Islamic biography (Seerah) and hadith collections were written about a century or more after Muhammad’s death. For example, Ibn IshaqSirat Rasoolullah, which is considered to be the oldest biography of Muhammad, was written in the 8th century and its full version is known only from later citations and editions of the 9th-10th centuries.

  • Constraints of Oral Tradition: Events over this long period were prevalent through oral traditions. It is normal to enter bias, superstition, informational emptiness, and mistakes in verbal narratives.
  • Impact of Written Prohibition: Some sources claim that there was a ban on writing a biography for about 150 years after Muhammad’s death. If this ban is true, it would have had a major impact on the lack of preliminary information and subsequent reconstruction of the narrative.
  • Lack of Contemporary Non-Muslim Sources: There is no detailed description of Muhammad’s early life or the events of Hera Cave in contemporary non-Muslim sources, which is a major limitation in verifying the historical authenticity of Islamic narratives.

Variety and inconsistency of description

Early Islamic sources also contain multiple and contradictory descriptions of the events of Hera Cave. Al-Tabari, one of the most important compilers in the history of Islam, isDate Al-Rusul wa Al-MulukThe book presents several contradictory versions of Ohi’s events and leaves it to the reader to choose which one is right.

  • Criticism of Fred Daner: Researchers like Fred Daner have pointed out that these narratives were written centuries after Muhammad’s death and contained numerological symbolism and some features that were not consistent with the expected characteristics of the Prophet of the time. This indicates that these stories are not only intended to record historical events, but also to validate Muhammad’s prophethood and propagation of theological messages.
  • Internal Inconsistency: Some internal inconsistencies exist even in Islamic narration. For example, Muhammad’s earlier prophethood dreams are called ‘real dreams’ in some narrations, while some narrations refer to them as ‘common things’. Likewise,Tahannuthwho someWorship of AllahAs shown, a number of Islamic classical commentators have referred to it as a pagan practice. These variations indicate a single, coherent, and lack of unchanged narrative.

The purpose of the historical narrative

Modern Western historians feel that the original purpose of early Islamic biographies (Seerah) was to provide a message or moral teaching, not strictly recording historical facts. From this point of view, the incident of Hera Cave is not a historical report but rather a Hagiographical Construction) ) (Saint-biographical Essay) Maybe, which was created to establish the divine approval of Muhammad and the fundamental belief of Islam.

The chronological gap of early Islamic sources, the diversity of narrations and the purpose of the historical narrative—all these together make the literal historicity of the Hera Cave incident seriously questionable. It indicates that this narrative is a later construction, designed to reinforce religious beliefs, not merely as a description of a historical event.

Conclusion: Conflict of Belief, Reason and Historical

When the conventional Islamic narrative about the arrival of Gabriel on Muhammad in Hera Cave is subjected to rigorous academic, logical, and scientific analysis, it displays numerous inconsistencies and contradictions. These analyzes challenge the literal historicity of the event and the claim of divine origin.

First, the geographical and physical reality of Hera Cave is not consistent with the described events. The small size of the cave (length ~3.7 m, width ~1.25-1.6 m, height ~1.5 m) is as large as a Jibraeel (600 wings, spread across the horizon) and physical scuffle with Muhammad. (pressing the chest) makes it virtually impossible. Similarly, it is not practical for Khadijah (55 years old) to travel regularly with food and store food day after day in the scorching heat of Mecca (45-50°C). These geographical and physical anomalies call into question the literal interpretation of the narrative.

Second, the “Iqra” (read) direction of Jibraeel and Muhammad’s reaction to it, resulted in a logical question. Asking Muhammad to read even though he was illiterate and then pressed him three times hard—it was inconsistent with divine wisdom or mercy. This physical stress fails to give him literacy; Rather, it plunges him into extreme fear, panic, and thoughts of suicide. Compared to the Bible description, divine angels usually bring peace out of fear, not intimidate or torture.

Third, Muhammad described the mental state of being, such as fear, trembling, doubting himself, and suicidal thoughts, from the perspective of modern psychology, consistent with the symptoms of sleep paralysis, hypnognostic hallucinations, or extreme stress. Dissatisfaction in marital or sexual life, long solitude, physical fatigue, and environmental stress can affect such experiences. This psychological explanation offers a powerful natural alternative to the miraculous interpretation.

Fourth, the reliability of historical sources is a major challenge. Early Islamic accounts of the events of Hera Cave (Hadith and Seerah) have been written a century or more after Muhammad’s death. This long chronological gap, the limitations of the oral tradition, and the lack of contemporary non-Muslim sources make it difficult to verify historical authenticity. Even Al-TabariEarly Muslim historians like this have presented multiple, contradictory versions of the event, indicating the lack of a single, coherent narrative. Academic research indicates that these early biographies were intended to provide religious messages or moral teachings rather than strictly recording historical information.

To conclude, the phenomenon of Hera Cave, when examined through logic, science, and historical analysis, demonstrates numerous inconsistencies, physical impossibility, and psychological harmony that undermines the claim of its literal divine source. This narrative survives as a miraculous claim mainly based on superstition. Within Islamic thought, some philosophers (such as Ibn Sina) and modern scholars (such as Fazlur Rahman, Nasr Hamid Abu Zayed) provide a different interpretation by connecting the divine inner intellectual or psychological process of the Prophet, which supports this critical analysis.

Therefore, the phenomenon of Hera Cave appears to be one of the most ridiculous miracles in history, which creates a deep theological challenge for the believers: either by taking the narrative literally and denying it to Islam and reality, or reinterpret it as a metaphor or a psychological experience, which The fundamental prophetic concept of Islam will be largely questioned.

References
  1. Siratur Rasool (pbuh), Prophets) Story-3, Muhammad Asadullah al-Ghalib, page 82 ↩︎