his business transactions and stance toward the poor and the oppressed ... In the sīra literature, the most important extant biography are the two recensions of Ibn Ishaq's (d. 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. 834) and Yunus b. 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. 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). Other biographies of Muhammad include al-Waqidi's (d. 822) and then Ibn Sa'd's (d.844–45). Al-Waqidi is often criticized by early Muslim historians who state that the author is unreliable. These are not "biographies" in the modern sense of the word, but rather accounts of Muhammad's military expeditions, his sayings, the reasons for and interpretations of verses in the Quran. Secular historians have been much more critical of Sira. Tom Holland notes that Ibn Hisham credits angels with helping Muslims to victory at the Battle of Badr, and wonders why he should be considered a reliable historical source any more than Homer (who portrayed gods as influencing battles in his epic poem the Iliad). 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. He lists the following arguments against the authenticity of sīra, followed here by counter-arguments: Hardly any sīra work was compiled during the first century of Islam. Fred Donner points out that the earliest historical writings about the origins of Islam first emerged in 60-70 AH, well within the first century of Hijra (see also List of biographies of Muhammad). Furthermore, the sources now extant, dating from the second, third, and fourth centuries AH, are according to Donner mostly compilations of material derived from earlier sources. The many discrepancies exhibited in different narrations found in sīra works. Yet, despite the lack of a single orthodoxy in Islam, there is still a marked agreement on the most general features of the traditional origins story. Later