Al Tabari Volume 6 Page 111 ~upd~ Online
"Have you thought upon Al-Lat and Al-Uzza, and Manat, the third, the other? These are the exalted cranes (gharāniq), whose intercession is to be hoped for."
In some printings, page 111 transitions to the (762 CE) – an early Abbasid‑era event that illustrates how the new regime consolidated power in Iraq:
Volume VI of The History of al-Tabari (translated by Watt and McDonald) focuses on the early life of the Prophet Muhammad, with page 111 highlighting his guardianship under Abu Talib following the death of 'Abd al-Muttalib. This section details the familial transition, the barakah (blessing) associated with the young Muhammad, and the narrative leading to the encounter with the monk Bahira, establishing crucial context for the Prophet's formative years in Meccan society.
For direct analysis, look for papers titled: al tabari volume 6 page 111
Al-Tabari built his monumental work by compiling various early oral and written transmissions, primarily drawing from the Sirah (biography) of Ibn Ishaq. Unlike modern historians who curate an absolute narrative, Al-Tabari functioned as a meticulous archivist. He listed multiple variant accounts and chains of narration ( isnad ), leaving it up to the reader and subsequent religious scholars to verify their authenticity. The History of al-Ṭabarī Vol. 6: Muḥammad at Mecca
💡 : Most mainstream Islamic scholars and "Hadith" specialists consider this specific story of the "Satanic Verses" to be fabricated ( mawdu' ) or extremely weak ( da'if ), despite its presence in Al-Tabari's historical chronicle.
: While reciting Surah an-Najm, Satan allegedly put words into Muhammad's mouth that praised the goddesses al-Lat, al-Uzza, and Manat as "high-flying cranes" whose intercession was desired. "Have you thought upon Al-Lat and Al-Uzza, and
Al-Tabari Volume 6 remains an essential, albeit contentious, document for understanding the nuances of early Islamic historical narratives. If you'd like, I can:
According to the account found on page 111 of Volume VI , Muhammad recognizes that the verses were not divine. The text quotes him as saying: "I have fabricated things against God and have imputed to Him words which He has not spoken."
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The passage found on page 111 is crucial for understanding the historical development of Islamic traditions regarding the preservation of the Quran.
The narrative recorded on Page 111 describes a moment when Prophet Muhammad was deeply distressed by the alienation of his tribe, the Quraysh. According to the report compiled by al-Tabari, Muhammad strongly desired a revelation that would reconcile his people to his message. The Inadvertent Recitation
It is widely accepted that for the "Satanic Verses" account, al-Tabari’s primary source was the now-lost Sīrah (biography) of the Prophet Muhammad by (d. 767 CE). We do not have Ibn Isḥāq's original work in its complete form; our knowledge of it comes primarily from later abridgements and quotations, most famously by Ibn Hishām (d. 833 CE), who lived and wrote after al-Tabari.
To understand why this text exists in al-Tabari’s chronicle, it is crucial to understand his specific methodology. Unlike canonical Hadith collectors (like Bukhari or Muslim), who vetted chains of transmission strictly to establish religious law, al-Tabari acted as an encyclopedic compiler .
Depending on the specific printed edition and translation used, page 111 typically encompasses one of two specific Hadith (traditions) cited by Al-Tabari to illustrate the Quraysh's desperation.
