The episode addresses the concept of Ismah (infallibility) of prophets. The traditional view is that prophets cannot be tricked by Satan, leading to the dismissal of this story by most Muslim scholars as a fabricated or weak narration (da'if).
The page details a historical narrative (traditionally debated by scholars) regarding the revelation of :
In the standard SUNY English translation, Volume 6, page 111 provides a nuanced look at the ethical dilemmas faced by the early Muslim community immediately after their first major military victory, focusing on prisoner treatment, the role of literacy as currency, and the exceptional execution of a staunch enemy poet. al tabari volume 6 page 111
The History of al-Ṭabarī, Volume 6: Muḥammad at Mecca is more than just a historical text; it is a vital record of the formative years of Islam. Page 111 acts as a window into the lived experience of the Prophet and his early followers, capturing the struggles and triumphs in the city where it all began.
The text refers to a critical section within the English translation of Tarikh al-Rusul wa al-Muluk (The History of the Prophets and Kings) by the legendary Persian scholar Abu Ja'far Muhammad ibn Jarir al-Tabari . Published in English by the State University of New York (SUNY) Press, Volume 6 is titled Muhammad at Mecca . This specific page sits at the heart of one of the most intense theological and academic debates in Islamic history: the narration commonly known as the incident of the "Satanic Verses" ( Gharaniq ). Context of Volume 6: Muhammad at Mecca The episode addresses the concept of Ismah (infallibility)
The spiritual journey and revelations received during this time.
According to the accounts preserved by the 9th-century Persian historian Abu Ja'far Muhammad ibn Jarir al-Tabari, the early Muslim community in Mecca faced extreme persecution. The narrative states that Muhammad intensely desired a reconciliation with his tribe, the Quraysh. The History of al-Ṭabarī, Volume 6: Muḥammad at
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.
"That evening, Gabriel came to him and reviewed the surah with him, and when he reached the two phrases which Satan had cast upon his tongue, he said, 'I did not bring you these two.' Then the Messenger of God said, 'I have fabricated things against God and have imputed to Him words which He has not spoken.' Then God revealed to him [Surah al-Hajj 22:52]"