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The writers did not wish to record the life of Muhammad, but rather to describe Muhammad's military expeditions and to preserve stories about Muhammad, his sayings and the reasons of revelations and interpretations of verses in the Quran.According to Wim Raven, it is often noted that a coherent image of Muhammad cannot be formed from the literature of sīra, whose authenticity and factual value have been questioned on a number of different grounds.768), now known as Sīrat Rasūl Allah ("Biography/Life of the Messenger/Apostle of Allah"), which survive in the works of his editors, most notably Ibn Hisham (d. Bukayr (d.814-815), although not in its original form.According to Ibn Hisham, Ibn Ishaq wrote his biography some 120 to 130 years after Muhammad's death.Peters argues that "The search for variants in the partial versions extant before the Caliph Uthman’s alleged recension in the 640s (what can be called the 'sources' behind our text) has not yielded any differences of great significance." Patricia Crone and Michael Cook challenge the traditional account of how the Quran was compiled writing that "there is no hard evidence for the existence of the Koran in any form before the last decade of the seventh century." They also question the accuracy of some the Quran's historical accounts.

These biographies are hardly biographies in the modern sense.Many, but not all, scholars accept the accuracy of these biographies, though their accuracy is unascertainable.After Ibn Ishaq, there are a number of shorter accounts (some of which are earlier than Ibn Ishaq) recorded in different forms (see List of earliest writers of sīra).He later stated that "these Yemeni Qur'anic fragments do not differ from those found in museums and libraries elsewhere, with the exception of details that do not touch the Qur'an itself, but are rather differences in the way words are spelled." Puin has stated that he believes the Quran was an evolving text rather than simply the Word of God as revealed in its entirety to Muhammad in the seventh century A.D Karl-Heinz Ohlig comes to the conclusion that the person of Muhammed was not central to early Islam at all, and that at this very early stage Islam was in fact an Arabic Christian sect which had objections to the concept of the trinity, and that the later hadith and biographies are in large part legends, instrumental in severing Islam from its Christian roots and building a full-blown new religion.

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Van Ess dismissed it stating that "a refutation is perhaps unnecessary since the authors make no effort to prove it in detail...