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"Faizer, Rizwi"
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Muhammad and the Medinan Jews: A Comparison of the Texts of Ibn Ishaq's Kitāb sīrat rasūl Allāh with al-Waqidi's Kitāb al-maghāzī
This article is based on the assumption that Ibn Ishaq (704–67) and al-Waqidi (747–823) were responsible for my main sources, the compilations entitled Kitāb sīrat rasūl Allāh and Kitāb al-maghāzī, respectively. Such an assumption is justifiable. To take Ibn Ishaq's Biography in the recension of Ibn Hisham (d. 834), we know that the Ziyad ibn ʿAbd Allah al-Bakkaʾi (d. 798) text used by Ibn Hisham was authorized by Ibn Ishaq himself, and indeed had been confirmed by the use of both samʾ and ʾarḍ techniques as a correct version. At the same time, Ismail K. Poonawala confirms that the redaction of Salama ibn al-Fadl (d. 807) compares closely with the text of Ibn Hisham, indicating that the text of Ibn Ishaq had probably been fixed: Salama's redaction was based on a papyrus manuscript of Ibn Ishaq transmitted by Muhammad ibn Humayd ibn Hayyan al-Razi, and was used by al-Tabari in his narration of the Prophet's life, which forms a part of his compilation Taʾrīkh al-rusul waʾl-mulūk. As for the text of al-Waqidi, evidence indicates that it had been established by al-Waqidi himself from beginning to end, for he not only prefaces his work with the names of his chief transmitters of tradition but also provides the basic chronology of all the events that are discussed in his work.
Journal Article
The Issue of Authenticity regarding the Traditions of al-Wāqidī as Established in His Kitāb al-Maghāzī
Faizer asserts that al-Waqidi manipulated and distorted seemingly well-known traditions in his \"Kitab al-Maghazi\" in order to generate a new interpretation of the prophet Muhammad's life. It appears that al-Waqidi took material from his contemporary, Ibn Ishaq, and modified it for his own purpose.
Journal Article
Ibn Ishaq and al-Waqidi revisited: A case study of Muhammad and the Jews in biographical literature
Si ra-maghazi, which tells of the life of the Prophet and the early Islamic community, is not a historical genre. A literary mode which has its origins in an oral transmission, it is essentially hagiographic in spirit. The literature carries some unique characteristics. Constituted of numerous individual traditions juxtaposed one next to the other, it is--other than for those key events that have become mythologized--essentially dependent on the compiler and his purpose for its layout. This dissertation explores the genre through a comparative case study of Muhammad and the Jews as narrated in the Kitab si rat rasul Allah of lbn Ishaq and the Kitab al-maghazi of al-Waqidi. Appreciating the interpretation of the individual compiler concerned, it compares, in terms of method, structure, sources, chronology, and style, their different approaches to the subject of the early establishment of Islam. The differences reinforce the argument for appreciating si ra-maghazi as literary rather than a historical genre. More importantly, they bring into focus the tendentious nature of si ra-maghazi to understand why neither one of these texts may be used to substantiate the information in the other.
Dissertation
