Biographical Sources[34] The variety of opposing traditions given in Tabari's Ta'rikh, provides
valuable insight into the development of Islamic narrations; see Schwally,
GQ, vol. 2, p. 140. Watt in Tabari, History, vol. 6, p. xix, contends that
Tabari may have cited contradictory traditions, because he was not sure
which was correct.
[35] The historical event of the "Satanic verses" is well documented in
Tabari, History, vol. 6, pp. 107 f; and traditions such as those relating the
circumstances of Muhammad's marriage to Zaynab b. Jahsh (Tabari,
Ta'rikh, 1460 f.) are also not appreciated by many Muslim theologians; see
SEI, p. 653. Cf. nn. 24 and 33, above. The popular Turkish version of
Tabari's Ta'rikh (Tarih-i Taberi), for example, has edited out not only
practically all of the isnads, but also traditions which are generally contrary
to modern Islamic theological opinion.
[36] Sprenger had portions of his work published in various magazines in
1856, and the first volume of Muir's Life of Mohamet appeared in 1858; see
Schwally, GQ, vol. 2, pp. 193 f.
[37] See Schwally, GQ, vol. 2, p. 194.
[38] Goldziher, Muhammedanischen Studien, vol 2, published in 1890.
See Schwally, GQ, vol. 2, p. 194; Watt, in Tabari's History, vol. 6, pp. xvii
f.
[39] Lammens, Qoran et Tradition..., published in 1910. See Schwally,
GQ, vol. 2, p. 197. Watt in Tabari's History, vol. 6, pp. xvii f, shows that
the tendency among some scholars to reject practically all Islamic traditions
reached a high with a book by Wansborough (Qur'an Studies...) in 1977 and
another by some of the latter's students (Crone and Cook, Hagarism...) in
the same year.
[40] Schwally, GQ, vol. 2, pp. 197 f; Watt, in Tabari, History, vol. 6,
pp. xviii f.
[41] Watt, in Tabari, History, vol. 6, p. xviii, appears to be referring to
canonical hadith in his statement: "...there are no chronological Hadith."
(see Ibid., p. xix.) The Maghazi of Waqidi, as one late example, is