The text on page 111 captures the aftermath of this event. It describes the Angel Gabriel coming to the Prophet to review the chapter and stating, "I did not bring you these two [lines]" . According to this compilation, the Prophet then lamented, "I have fabricated things against God and have imputed to Him words which He has not spoken." The text notes that God subsequently comforted the Prophet by revealing Surah Al-Hajj (22:52), stating that whenever previous messengers spoke or recited, Satan threw interference into their recitations, but God abrogates what Satan casts. Al-Tabari’s Methodology as a Historian
Volume 6, page 111 of al-Ṭabarī's History remains a landmark in the study of early Islam. It presents a stark example of the complex, often challenging, historical reports that exist within traditional Islamic literature concerning the Meccan period and the challenges faced by the Prophet Muhammad.
: Upon reaching the controversial phrases, Gabriel informed Muhammad that he did not bring those words. The page records Muhammad's subsequent distress and his statement: "I have fabricated things against God and have imputed to Him words which He has not spoken".
: God then revealed a new verse (often identified as 22:52) to comfort the Prophet, explaining that every messenger before him had faced similar interference from Satan. Historical Significance al tabari volume 6 page 111
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.
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The spiritual journey and revelations received during this time. The text on page 111 captures the aftermath of this event
Non-Muslim secular historians, such as William Montgomery Watt, often viewed the incident with historical curiosity, arguing that early Muslims would unlikely invent a story that seemed superficially embarrassing to their prophet. Conversely, Islamic apologists and scholars emphasize that early historical works like The History of al-Tabari were never meant to be read as absolute scripture, but rather as raw compilations requiring rigorous source criticism.
Page 111 is historically important because it illustrates the emergence of Islamic legal principles concerning prisoners of war (fiqh al-asra). It shows the shift from tribal norms (indiscriminate killing or enslavement) to a rule-based system that allowed for ransom, grace, or conditional release based on social benefit (literacy teaching). Scholars of Islamic jurisprudence and early Muslim social policy frequently cite this section of Al-Tabari.
Al-Tabari's history is renowned for its meticulous approach to chronology and its exhaustive coverage of events. The work is divided into volumes, each addressing a distinct period or theme. , specifically, focuses on the events of the early Islamic period, covering significant milestones in the life of Prophet Muhammad and the early Muslim community. Al-Tabari’s Methodology as a Historian Volume 6, page
Understanding Al-Tabari Volume 6, Page 111: The Context and Controversy of the "Satanic Verses" Narrations
Volume 6 of Al-Tabari’s historical chronicle covers the pre-Islamic history of the Arabian Peninsula, Prophet Muhammad's early life, and his prophetic mission up to the Hijrah (migration to Medina).