Al Tabari Volume 6 Page 111 -

: Classical scholars suggested that if the words were heard at the Kaaba, they were likely shouted out by pagan listeners trying to disrupt the recitation, which was a common practice noted in Surah Fussilat (41:26). Modern Academic and Polemical Context

The sixth volume of the English translation, titled Muhammad at Mecca , covers a specific and pivotal period in early Islamic history. It details the life of the Prophet Muhammad before his migration (Hijrah) to Medina in 622 AD, including his lineage, early life, the beginning of his prophetic mission, and the persecution faced by him and his followers in Mecca.

| Work | Relevance | |------|-----------| | (critical Arabic edition, Beirut 1973) | Full Arabic text; includes marginal notes on isnād. | | C.E. Bosworth, The New Islamic Dynasties (1975) | Provides concise background on the Umayyad‑Abbasid transition. | | Patricia Crone, The Nativist Prophets of Early Islam (1994) | Discusses the use of prophetic traditions in political legitimation. | | Michael Fishbein, “The Battle of the Zab and the End of the Umayyad Caliphate,” Journal of Early Islamic Studies , 2010 | A focused article on the military and political dynamics of the 750 CE showdown. | | M. A. Shaban, The Abbasid Revolution (1971) | A classic monograph that elaborates on the events summarized by al‑Tabarī. |

This is where the historical analysis becomes crucial. Al-Tabari, true to his methodology as a historian, did not simply invent this story. His work is an annal , a collection of historical reports ( khabar ) that he gathered from various earlier sources, each with its own chain of transmission ( isnad ), a standard practice of Islamic historiography. al tabari volume 6 page 111

October 26, 2023 Subject: Historical Context and Content Analysis of Volume 6, Page 111 Source Edition: The History of Al-Tabari , Vol. 6: Muhammad at Mecca (SUNY Series in Near Eastern Studies), translated by W. Montgomery Watt and M.V. McDonald.

Al-Tabari’s works (e.g., Tarikh al-Rusul wa al-Muluk or Jami al-Bayan ) are available in multiple editions, which can vary in pagination. Common modern editions include:

While reciting Surah an-Najm near the Kaaba, the text states that Satan cast two phrases onto his tongue: : Classical scholars suggested that if the words

captures the aftermath of this event, where the angel Gabriel corrected the revelation: The Correction

Al-Tabari's Narrative Formula: [Rawi / Transmitter A] ──> [Rawi B] ──> [Rawi C] ──> [Historical Account] Why did muhammad confess to fabricating words? - Facebook

refers to a highly debated page in the English translation of Tarikh al-Rusul wa-al-Muluk (The History of the Prophets and Kings), authored by the famous 9th-century Muslim scholar Abu Ja'far Muhammad ibn Jarir al-Tabari . This specific page falls under the volume titled Muhammad at Mecca , translated and annotated by W. Montgomery Watt and M.V. McDonald. It documents the controversial historical account commonly referred to in Western academia as the "Satanic Verses" episode (known in Islamic scholarship as the Gharaniq incident). The Text and Narrative on Page 111 | Work | Relevance | |------|-----------| | (critical

Al-Tabari is considered a foundational source. While Tafsir al-Tabari deals with Quranic commentary, his history provides the necessary narrative structure to understand the socio-political environment of 7th-century Arabia.

The work has been widely praised for its:

The section typically culminates in the capture of Ubaydallah. Al-Tabari presents the account with his usual chain of narration ( isnad ), reporting that Ubaydallah was brought before the Abbasid authorities. In a demonstration of the ruthlessness that characterized the early Abbasid consolidation—a period known for its brutality toward the Umayyads—Ubaydallah is executed. This event serves as a grim marker of the end of an era: the Umayyads, who once ruled a vast empire, are now hunted down individually to ensure the stability of the new regime.

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The report on page 111 never found a home within the mainstream Islamic scholarly tradition. From an early date, it was almost universally rejected by hadith scholars, jurists, and theologians for two primary reasons: its violation of the doctrine of ‘isma (prophetic infallibility) and its weak chain of transmission.