Al Tabari Volume 6 Page 111 May 2026

Al-Tabari Volume 6, page 111, from the translation Muhammad at Mecca, chronicles the controversial "Satanic Verses" episode, where the Prophet Muhammad allegedly praised pagan deities before receiving correction from the Archangel Gabriel. While this account features a recorded confession of fabrication, it remains a focal point of debate between traditional theological interpretations, which often view it as fabricated, and historical analysis of early Islamic documentation. For more details, visit Kalamullah. The History of al-Tabari - Kalamullah.Com

The primary content found on page 111 of The History of al-Tabari, Volume 6 (titled Muhammad at Mecca) details a pivotal moment in Islamic historiography known as the Satanic Verses incident. Summary of the Incident

According to the accounts recorded by al-Tabari, Muhammad was distressed by the rejection of his message by his tribe, the Quraysh. On page 111, the text describes the aftermath of him reciting verses that allegedly praised the pagan goddesses al-Lat, al-Uzza, and Manat as "high-flying cranes" whose intercession could be hoped for. Key details from this section include:

The Review with Gabriel: The text states that the angel Gabriel visited Muhammad that evening to review the newly revealed Surah.

The Confession: 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".

Divine Correction: Following this event, al-Tabari notes that God revealed new verses (specifically from Surah 22:52) to comfort the Prophet, explaining that previous messengers had also been subject to Satanic interference in their speech. Significance and Context

Historical Importance: This volume, translated by W. Montgomery Watt and M.V. McDonald and available through Kalamullah.Com, is considered a critical source for understanding the Prophet’s early mission in Mecca.

Debate and Discussion: The "Satanic Verses" incident is a subject of significant theological and historical debate. While early Muslim biographers like al-Tabari and Ibn Ishaq included these narrations, many later scholars questioned their authenticity, arguing they conflict with the doctrine of prophetic infallibility. For various perspectives on this event, discussions can be found on community forums like Facebook. AI responses may include mistakes. Learn more

1. Historical Context of Volume 6

• Chronological range – Volume 6 covers the later years of the Umayyad Caliphate (roughly 680 – 750 CE), with a particular focus on the reigns of Caliph Yazīd II (720‑724), Hishām II (724‑743), and the turbulent final years that lead to the Abbasid Revolution.
• Geographic focus – The narrative jumps among the political center of Damascus, the frontier provinces of Al‑Jazīra (North Africa), Iraq, and the newly‑conquered Spain (Al‑Andalus), illustrating how the empire’s internal fractures spread across its vast territories.
• Sources – Al‑Tabarī weaves together Arabic oral reports (akhbār), Byzantine chronicles, Persian annals, and Christian Syriac accounts, often indicating the chain of transmission (isnad) for each report.

a. The Battle of the Zab (or the prelude to it)

Most editions place the events leading up to the Battle of the Zab (750 CE)—the decisive clash between the Abbasid forces under Abu  al‑‘Abbas al‑Saffāḥ and the Umayyad army of Marwān II—on or near this page. The passage usually contains: al tabari volume 6 page 111

1. A report from the Abbasid camp:

   • Abu  al‑‘Abbas receives a revelation (wahy) that the day of victory has arrived.
   • He dispatches envoys to various Arab tribes (Banu Tamim, Banu Qays, etc.) urging them to join the Abbasid cause, promising “the restoration of the true caliphate” and greater distribution of booty.

2. The Umayyad reaction:

   • Marwān II, aware of the growing discontent, orders a mass mobilization of Damascus and its garrison.
   • He attempts to reconcile with disgruntled Arab tribes by granting tax exemptions and land grants (iqṭāʿ).
   • The narrative notes the hesitation of several key tribal leaders, who are torn between loyalty to the Umayyads (who have ruled for nearly a century) and the appeal of the Abbasid promise of “justice for the family of the Prophet”.

3. A key anecdote – the “Letter of the Prophet”:

   • Al‑Tabarī records a letter allegedly written by the Prophet Muhammad (though he also flags its authenticity as “questionable”).
   • The letter urges the people of Khorasan to support a ruler who will “maintain the Qurʾān and the Sunnah”, which the Abbasids use as propaganda to legitimize their claim.

A. The Tradition of al-Walid b. al-Mughira

Al-Tabari often cites the account involving al-Walid b. al-Mughira, a prominent leader of the Makhzum clan. In this narrative, the Quraysh, fearing that Muhammad’s message would dismantle their social and religious hierarchy, send al-Walid to negotiate.

• The Bargaining Chip: They offer Muhammad status ("We will make you our chief") or wealth ("We will gather our money for you").
• The Accusation: When Muhammad refuses, the Quraysh pivot to character assassination. As recorded in the text, they deliberate on how to label him to dissuade the public. They debate calling him a kāhin (soothsayer), a majnūn (madman), or a shāʿir (poet).
• Significance: This passage is historically significant as it documents the internal strategy sessions of the Quraysh. It reveals

The text you're looking for from The History of al-Tabari, Volume 6, Page 111

, refers to the controversial "Satanic Verses" incident. In this passage, Muhammad is described as being distressed after realizing he had mistakenly included verses praising pagan deities, believing they were from God when they were actually "cast" by Satan.

According to the English translation by State University of New York (SUNY) Press:

"Then the Messenger of God said, 'I have fabricated things against God and have imputed to Him words which He has not spoken.'" Key Context from Page 111: Al-Tabari Volume 6, page 111, from the translation

The Incident: 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.

The Reaction: The pagan Quraysh were pleased and prostrated with the Muslims, thinking Muhammad had accepted their gods.

The Realization: Gabriel later visited Muhammad to inform him that these words were not from Allah, leading to Muhammad's lament.

The Resolution: The text notes that Allah then "annulled" what Satan had suggested and sent down Surah 22:52 to comfort the Prophet, stating that previous messengers had also been subject to such trials.

Al‑Tabarī, History of the Prophets and Kings (Tarīkh al‑Rūsul wa‑l‑Mulūk) – Volume 6, p. 111

Below is a concise, stand‑alone overview of what scholars commonly identify on page 111 of the sixth volume of Ibn Jarīr al‑Tabarī’s monumental universal history. Because the exact pagination can vary slightly between different editions (Arabic, English translation, or modern reprints), the description focuses on the section that most printed editions place around that location rather than on a line‑by‑line transcription.

Write-up: Al-Tabari, Volume 6, Page 111 (SUNY Edition)

Context of the Volume: Volume 6 of Al-Tabari’s history covers the critical period from the Hijra (emigration to Medina) through the early major battles of Islam, concluding just before the conquest of Mecca. Specifically, it details the years 2–4 AH (623–625 CE). This volume focuses heavily on the Battle of Badr (2 AH), the Battle of Uhud (3 AH), and the political and social consolidation of the Muslim community in Medina.

What is found on Page 111? Page 111 falls within the section describing the aftermath of the Battle of Badr (624 CE). More precisely, it deals with the fate of the Meccan prisoners of war. Chronological range – Volume 6 covers the later

After the decisive Muslim victory at Badr, the Muslims captured approximately 70 Meccan polytheists. Page 111 records the ongoing deliberations among the Prophet Muhammad and his Companions regarding how to treat these prisoners. Key elements on this page include:

1. The Principle of Mercy vs. Retribution: The text contrasts the views of `Umar ibn al-Khattab (who advocated for execution of certain hardened enemies) with that of Abu Bakr (who advocated for ransom). Page 111 captures the tension between divine command and political pragmatism.
2. The Ransom Arrangement: It details the specific ransom amounts set for literate prisoners: each prisoner who could teach ten Muslim children to read and write would have their freedom as their ransom. This is one of the earliest recorded instances of education being used as a form of liberation in Islamic history.
3. A Specific Prisoner – Al-Nadr ibn al-Harith: The page includes lines about al-Nadr, a Meccan poet and antagonist who had previously mocked the Qur’an. According to the narration on this page, the Prophet ordered his execution (carried out by `Ali ibn Abi Talib) as a special case, distinguishing him from the prisoners who were ransomed.

Significance of this page: 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.

Note on Different Editions:

• If you are using the Cairo (Dar al-Ma`arif) Arabic edition, page 111 may correspond to a different section (likely still within the Badr/Uhud narrative, but the line numbering and pagination differ).
• If you are using the abridged or E.J. Brill (Leiden) edition, the content may vary.

Verdict: 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.

If you have a different edition in mind (e.g., Arabic-only, French translation, or a different English publisher), please specify, and I can refine the write-up.

Al-Tabari's History of the Prophets and Kings , Volume VI, page 111, contains a noted account of the "Satanic Verses," in which Prophet Muhammad allegedly mistakenly recited verses praising pagan deities after Satanic intervention. While the text notes Muhammad later corrected this, attributing it to a fabrication, many scholars hold that this report contradicts the doctrine of prophetic infallibility. For more details, visit Islam Compass INTERCESSION AND SATANIC VERSES - The Quran Guide

Based on the academic sources and standard translations of The History of Al-Tabari (Tarikh al-Rusul wa al-Muluk), Volume 6 generally covers the end of the Umayyad Caliphate and the beginning of the Abbasid era.

Page 111 in the standard English translation (SUNY series, translated by Muhammad Dawood) falls within the events of the Caliphate of Abu al-Abbas al-Saffah (the first Abbasid Caliph), specifically dealing with the consolidation of Abbasid power and the hunting down of the remaining Umayyad family members.

Below is a developed content piece based on the historical context and narrative typically found on this specific page.