Muhammad, the Qur'an and Islam
[23] Schwally, GQ, vol. 2, p. 133; Guillaume, Muhammad, p. xxxii; SEI,
p. 548. Watt, in Tabari, History, vol. 6, p. xv, shows that among others,
Waqidi studied under Ibn Ishaq's rival Musa b. `Uqba, see n. 5, above.
[24] See the first three references in n. 23, above. Muslim scholars, in
general, view Waqidi as a source of fallacious traditions; see the remarks of
Islamic authorities on Tabari's Qur'an Commentary (Tafsir) as quoted by
Rosenthal in Tabari, History, vol. 1, p. 110; see also Haq and Ghazanfar, in
Ibn Sa`d, Classes, p. xxi.
[25] Schwally, in GQ, p. 133.
[26] Wellhausen, Medina, p. 15; Watt in Tabari, History, p. xv. For a
critique of Waqidi's chronology, see Crone, Trade, pp. 223 f.
[27] After examining a text of Yunus b. Bukayr's recension of Ibn Ishaq's
Sira materials, Guillaume thought that Ibn Ishaq may not have arranged his
traditions chronologically at all, and that Ibn Hisham may have personally
arranged these in his Sira of Muhammad.
[28] See n. 11, above.
[29] The traditions of Ibn Sa`d were collected from a rather wide range of
sources.
[30] Haq and Ghazanfar, in Ibn Sa`d, Classes, p. xxi.
[31] Nöldeke and Schwally, GQ, vol. 2, p. 136.
[32] See n. 12, above.
[33] Schwally, GQ, vol. 2, p. 139, shows that in relating the Medinan
portion of Muhammad's biography, Tabari cites the traditions of Ibn Ishaq
200 times, Waqidi 47 times and Ibn Sa`d 15 times. Tabari also quotes other
traditions in addition to these. In his work Tafsir, Tabari did not make use
of Waqidi's traditions; see the the statements of Muslim scholars in Tabari,
History, vol. 1, p. 110.