Satanic Verses in The Early Quran | Shahab Ahmed

this book Ahmed argues that early Muslims, up until the 9th century, believed that the Satanic verses were an established fact in the history of the Prophet. It is one of the most controversial episodes in the life of the Prophet Muhammad. The Satanic Verses refer to an incident in the life of the Prophet in which he supposedly mistook words suggested by Satan as divine revelation and announced them to be a part of the Quran. It had to do with the recognition of three goddesses al-Lat, al-’Uzza and al-Manat. Muslims today deny that the incident of the Satanic verses took place. But as Shahab Ahmed explains, Muslims did not always hold this view.

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Bibliography:
Shahab Ahmed, Before Orthodoxy The Satanic Verses in Early Islam (Harvard University Press, 2017)
Shahab Ahmed, What is Islam? The Importance of Being Islamic (Princeton University Press, 2016)
Jonathan A.C Brown. 2011. Muhammad: A Very Short Introduction. Oxford University Press
Wright, Robert. 2009. The Evolution of God. Hachette Book Group.
Ibn Taymiyyah. Majmu' al-Fatawa

This quote is from the book by Johnatan Brown (pg.98):
'The story of the Satanic Verses appears in the Sira of Ibn Ishaq as well as most early works of Quranic commentary (tafsir).'

Here is the conclusion from the book by Ahmed (pgs. 257-258):
'Report of the Satanic verses incident were recorded by virtually every compiler of a major biography of Muḥammad in the first two centuries of Islam: ‘Urwah b. al-Zubayr (23–94), Ibn Shihāb al-Zuhrī (51–124), Mūsā b. ‘Uqbah (85–141), Ibn Isḥāq (85–151), Abū Ma‘shar (d. 170), Yūnus b. Bukayr (d. 199), and al-Wāqidī (130–207). Each of the foregoing scholars incorporated the incident into the framework of a larger narrative of the life of the Prophet—that is, into a Kitāb al-maghāzī or a Kitāb al-sīrah. Riwāyah 1 was recorded in Salamah b. al-Faḍl’s Rayy recension of the Sīrah of Ibn Isḥāq; Riwāyah 2 in the Kitāb al-maghāzī of Abū Ma‘shar; Riwāyah 3 in the Kitāb almubtada’ of al-Wāqidī (from whom it was taken by Muḥammad Ibn Sa‘d, 168–230, into his biography of the Prophet); Riwāyah 7 in the Kitāb al-maghāzī of Yūnus b. Bukayr; Riwāyah 8 in Abū al-Aswad’s Egyptian recension of the Kitāb al-maghāzī of ‘Urwah; Riwāyah 9 in the Kitāb al-maghāzī of Mūsā b. ‘Uqbah; and Riwāyah 15, most probably, in the Kitāb al-maghāzī of al-Zuhrī, from whom it was cited by al-Wāqidī in his Kitāb al-mubtada’. Within this narrative, the incident is consistently related to the return of some of the refugees of Abyssinia. Similarly, the first- and second-century authors of tafsīr works whom we know to have recorded the incident include almost every prominent early mufassir: Abū al-‘Āliyah (d. 93), Sa‘īd b. Jubayr (23–95), Mujāhid b. Jabr (d. 102), al-Ḍaḥḥāk (d. 105), ‘Ikrimah (d. 107), Muḥammad b. Ka‘b al-Quraẓī (40–108), al-Ḥasan al-Baṣrī (21–110), Qatādah (60–117), Abū Ṣāliḥ (d. 110/120), ‘Aṭiyyah al-‘Awfī (d. 111/127), al-Suddī (d. 128), al-Kalbī (d. 146), Muqātil b. Sulaymān (80–150), Ibn Jurayj (d. 150), Ma‘mar b. Rāshid (d. 154), and Yaḥyā b. Sallām al-Baṣrī (124–200). Six of these—‘Ikrimah, Sa‘īd b. Jubayr, Abū Ṣālih, ‘Aṭiyyah al-‘Awfī, al-Kalbī, and Ibn Jurayj—transmitted the incident on the authority of ‘Abd Allāh Ibn ‘Abbās (d. 68), with remarkably consistent hermeneutical content.'