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THE POSITION OF ISRA'ILIYYAT IN THE ISLAMIC TRADITION: THE EMERGING

TRENDS

Article · October 2016

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GALAXY International Interdisciplinary Research Journal________________________ ISSN 2347-6915
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THE POSITION OF ISRA’ILIYYAT IN THE ISLAMIC TRADITION: THE

EMERGING TRENDS

ATTAHIR SHEHU MAINIYO1

DEPARTMENT OF ISLAMIC STUDIES,

USMANU DANFODIYO UNIVERSITY, SOKOTO-NIGERIA.

MUHAMMAD DAHIRU SHUNI2

DEPARTMENT OF ISLAMIC STUDIES,
USMANU DANFODIYO UNIVERSITY, SOKOTO-NIGERIA.

ABSTRACT:

The religion of Islam for long has relationship with Judaism and Christianity. This relationship
has considerably affected Islam in numerous ways. The effect was specifically in the pattern,
method and the manner through which Isra‘iliyyat are conveyed into the Islamic traditions
especially by the Mufassirun3. In view of this phenomenon, some Muslim exegetes have shown
enthusiasm in the use of Isra‘iliyyat4 with a view to considerably understanding Islam. An
attempt, in this paper, will be made to discuss the history, spread and development of
Isra‘iliyyat. Other areas to be addressed include legal rulings permitting and forbidding the use
of Isra‘iliyyat as well reconciling between the two stands. The objective of the research is to
underscore the position of Isra‘iliyyat in the Islamic tradition as well as the emerging trends
associated with the Isra‘iliyyat. The study however, adopted analytical phenomenological
methodology.

KEY WORDS: Isra‘iliyyat, Islamic Tradition, Emerging Trends.

Definition of Terms:
The word Isra‟iliyyat as an Arabic word is the plural of Isra‟iliyyah5. The Qur‘an
usually uses the word Banu Isra‘il when it describes the Jews; and it appears fifty three (53)
times in the Qur‘an6. Prophet Ya‘qub (A.S.) is referred to as Isra‘il7whose mention appeared in
various verses of the Qur‘an8. His twelve children are therefore referred to as Israelites.
Muslim scholars are of the opinion that every foreign element in exegesis is called Isra‘iliyyat9.
The modern approach to the study of Isra‘iliyyat made it to be taken as a subject of study in
Islamic or an oriental study, as it was not discussed by the early scholars of Islam10. Instead,
they used the terms Al-Ahadith Al-Isra‟iliyyah, Akhbar Banu Isra‟il, Riwayat Al-Yahud,

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Akhbar Nasraniyyah, Riwayat Ahl-Alkitab and other related terms. In the Hebrew language,
the term is referred to as Yisra‘el, which also denotes Ya‘qub or Jacob11 hence the following
explanations:
Jacob, in the process of spiritual growth, has a physical struggle with God.
Injured in this struggle, Jacob‘s name is changed to Yisrael, or Israel, translated
―the one who struggles with God.‖ The struggle itself becomes the spiritual
marker by which the Jews identify themselves. The Torah most often refers to
the Israelites as Banei Yisrael, the Children of Israel. They are the spiritual
ancestors of the modern Jewish people. The Rabbis taught that the Israelites
descended from the best that was within Jacob. Thus, the spiritual charge of the
Israelites, and then of the Jewish people, was to be like Jacob/Israel—to
struggle with God and, in the end, observe the moral and ethical mandates by
their own choice.12

The reason for this change of name from Jacob to Israel according to Razali is due to
his victory in his struggle with God13 as was mentioned in Genesis:
And he said, Thy name shall be called no more Jacob, but Israel: for as a prince
hast thou power with God and with men, and hast prevailed14

The word Isra‘iliyyat, denotes narratives from the Jewish source and other sources from
the Christians15. However, it is restricted to only source from the people of the book or Ahl Al-
Kitab. These sources include news from the Jews (Isra‟iliyyat) and the Christians
(Naṣraniyyat) and a number of these citations emanated from the Tawrah, Zabur as well as the
Injil16. This is perhaps, because the Qur‘an and other revelations share some commonality with
each other, particularly narratives of Prophets and Messengers17. As a result of this trend
inauthentic reports sneaked into voluminous works of Qur‘an exegetes. Abu Shahbah is of the
view that the usage of the word Banu Israel halted in the time of the Prophet (S.A.W.).
Apparently, it appears that the word can still be applied to all those who came through the
lineage of the children of Prophet Ya‘qub (A.S.) and by extension anyone who accepts Judaism
as a religion.18
Relatively, scholars consider Isra‘iliyyat to mean news sourced from Al-Taurah, Zabur
and Inji. Others have expanded the word to accommodate other non-Muslim narratives as well
as other foreign elements in the Qur‘anic exegesis19. Still, others according to Albayrak regard
the word a subdivision of Qisas Al-Anbiya. The specific usage of Isra‘iliyyat on different
elements is appropriate when material obtained from Jewish sources greatly predominates20.

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History, Development and Spread of Isra’iliyyat

Isra‟iliyyat has not been addressed thoroughly as a subject of study by the early Muslim
scholars.21 But the use of Isra‟iliyyat in Qur‘anic commentaries is dated since the time of
Prophet Muhammad (S.A.W.) or at least at the time of Companions, Sahaba (R.A.). This is true
considering that the Glorious Qur‘an contains narratives of past Prophets and their different
nations as did the Torah and the Gospel22.
Essentially, such Qur‘anic narratives captivate the attention of the Sahaba (R.A.) and
were thus curious to have additional or extra-explanations of various narratives through Ahl Al-
Kitab who had before now accepted Islam, like Abd Allah bn Salam, Ibn Juraij, Wahb Ibn
Munabbih and Ka‘ab Al-Akhbar. It has to be cautiously in mind that it is not everything that
the Sahaba (R.A.) asked for they are very cautious so much that they measure such reports with
what has been confirmed and validated by the Prophet (S.A.W.) in an effort towards assessing
the trustworthiness and precision of Isra‘iliyyat.
One of the interesting thing worthy to note is the fact that there was no any report upon
which the Ahl Al-Kitab are asked by the Companions on issues of Aqidah or religious
injunctions. This could only mean that such questions from the Sahabah (R.A.) would have
nothing to do with the spiritual growth of the Muslims, but other aspects of less importance on
the life of a Muslim.
Stages of the Development of Isra’iliyyat

Isra‘iliyyat formed part of the growth and development of exegesis enabling it to enter
into its literary corpus. Numerous pages of such inauthentic reports found their way into many
Qur‘an commentaries and in many occasions they are used to justify certain Qur‘anic
narratives whether correctly or wrongly. That may be the reason why some Western scholars
have sought for the origin of Qur‘an exegesis in the rendition of these stories23. The reason
why Muslim scholars adopt such renditions is closely linked to geographical and political but
more importantly religious relation between the Arabs, in the olden days, and the people of the
Book, Jews and Christians. Ibn Khaldun while commenting on the attitudes of the Arabs
towards Isra‟iliyyat stresses that:
The early scholars had already made complete compilations on the subject (namely
tafsir naqli). However, their works and the information they transmit contain side by
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side important and unimportant matters, accepted and rejected statements. The reason is
that the Arabs had no books or scholarship. The desert attitude and illiteracy prevailed
among them. When they wanted to know certain things that human beings are usually
curious to know, such as the reasons for the existing things, the beginning of creation,
and the secrets of existence, they consulted the earlier People of the Book about it and
got their information from them. The People of the Book were the Jews who had the
Torah, and the Christians who followed the religion of the Jews. Now, the people of the
Torah who lived among the Arabs at that time were themselves Bedouins. They knew
only as much about these matters as is known to ordinary People of the Book. The
majority of those Jews were Himyarites who had adopted Judaism. When they became
Muslims, they clung to the information they possessed, which had no connection with
the religious laws as they were very wary of it. Such men were Kacb al-Aḥbar, Wahb
ibn Munabbih,‘Abd Allah ibn Salam,and similar (other) ones24

Perhaps, two stages have been identified that facilitated the development of Isra‟iliyyat.
These are narrative and documentation periods.
Narrative Period

The narrative period refers to the period when Prophet Muhammad (S.A.W.) was in the
midst of his Companions (RA) addressing issues that have to do with their spiritual and
mundane aspects. He explains to them ambiguous parts of the revelations which they could not
properly understood. As a result, they were so enthusiastic and have demonstrated their keen
interest in understanding all that the Prophet (S.A.W.) taught them and in turn disseminate same
to those who are absent. Their students also, among the Tabi‟un (R.A.) whom they taught,
study and extend what they have learnt amongst themselves. This ensures proper and onward
transmission of knowledge to the later Muslim generations.

Despite their thirst for knowledge, they were very much careful and sincere in sifting
and verifying any information to ascertain its authenticity, accuracy and reliability before
releasing it for further public consumption. During the period of Al-Tabi‟in,25fabrication of
Ahadith reached its zenith and lies against the Prophet (S.A.W.) spread all over. This negative
trend obliged them to subject traditions, attributed to Prophet (S.A.W.), to criticism in order to
ascertain the veracity of the chains of narrators. Imam Muslim expatiated in the introductory
part of his Sahih that:

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They were not questioning the (integrity of) chain of narrators, but when the
discord (seems to) appear they used to say mention your men (in the chain of
narrators)26

During the period of Tabi‟ Al-Tabi‟in )R.A.) which is the third Muslim generation, the
fabrication of Prophetic traditions witnessed a boost in which massive fabricated reports
sneaked into voluminous works of Tafsir and Ahadith. Muslim scholars exerted much effort to
sanitize and eliminate those fabricated reports from being circulated and used by Muslims. In
addition to this however, Muslim specialists in the field of sifting technique devised a criteria
of not only sifting the authentic from inauthentic reports but also identified men in the list of
chains of Ahadith through which their acceptance or rejection is based. But most unfortunate,
the later Muslim generations paid no serious attention to such fabrications; they were so
reluctant to test the reliability and integrity of reporters. This is but a great overwhelming and
tremendous trials the Muslims were afflicted with and found it difficult to discern the truth
from falsehood27.
Isra‘iliyyat becomes major threat in Tafsir books, hence most of the time they unearth
particular events occurred through Prophetic narratives in the Glorious Qur‘an the details of
which were not provided. More often, the Companions of the Prophet (S.A.W.) have shown
curiosity to know details of such narratives; they therefore demand extra explanation (s) only
to be given by the Jew and Christian scholars.
People, traditionally are more enticed and interested to listen to narratives full of
wonders; written in the previous scriptures. Perhaps, this is what made the Isra‘iliyyat
celebrated its momentum when the Arabs, during the age of ignorance, joined the Jewish
intellectual train. There was certain group of Ahl Al-Kitab most of whom were Jews in the
midst of Jahiliyyah Arabs who migrated to the Arabian Peninsula28. There were many among
the Ahl Al-Kitab whom the Jahiliyyah Arabs interact with, the forum which gives them the
opportunity to display and assimilate larger contents of Jewish civilization. This has basically,
affected the religious life of the Arabs at that time.
After the advent of Islam, the Prophetic mission along with a mighty Book-Al-Qur‘an-
explaining all aspects of human endeavors was brought to limelight. The acceptance of Islam
by Jewish scholars and priests like –Abd Allah bn Salam, Abd Allah bn Suriya and Ka‘ab Al-

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Akhbar who have come along with the Jewish civilization also facilitated the wide spread of
Isra‟iliyyat.

Documentation Period

This period started at the tail end of the 1st century and the beginning of the 2nd century
AH. It is generally believed that there is an influence of Jewish- Christian reports in the bulk of
literary works of great Muslim scholars; most of them address narratives of Banu Isra‘il and
their Prophets as well as correspondences of events which have no basis in Islam. There was
much influence of these reports on Muslim sects, under Ilm Al-Kalam29as an independent
discipline that discussed, largely, the creedal aspects of Islamic faith30.

Islamic history has it that the literary documentation of Tafsir and Hadith started almost
at the same time. The 2nd Umayyad Caliph, ‗Umar bn Abd Al-Aziz (R.A.) for instance
instructed his contemporaneous scholars to write down the Prophetic traditions in their
possession and indeed they did an excellent job. Soon after the compilation of these Prophetic
narrations, they were made into different chapters with Qur‘an commentaries being one of
them. This development made Tafsir an independent discipline as was the Hadith. More
importantly, the Tafsir at this phase is restricted to the (extra) interpretation of Prophet
Muhammad (S.A.W.), his Companions and their followers (R.A.).
Legal rulings forbidding the use of Isra’iliyyat

The crux of the matter is that there are anecdotes which indicate strong prohibitions
placed on Muslims regarding the usage and application of Isra‟iliyyat. These legal rulings
restricting the Muslims on the usage of Isra‟iliyyat are itemized below:
1. There are clear Qur‘anic verses indicating that the Jews and Christians have
changed the Divine guidance revealed unto them. They distorted words31 beyond
their proper usages and concealed large portions of (the messages contained in)
their books upon which the hallmark (known with the messages sent to them earlier
by Allah) disappeared. It therefore makes it unreliable, unauthentic and the
reportage of which is not acceptable.

2. What was reported by Abu Huraira (R.A.) that the people of the Book read the
Taurah in Hebrew and explained it in Arabic for the Muslims is a clear testimony.
On this matter the Prophet (S.A.W.) emphasized that:

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Do not confirm the People of the Book, and do not accuse them of falsehood,'
but say that 'we believe in Allah and what He has revealed to us32.

Lack of authenticity, reliability and accuracy of what the people of the Book report is
what makes it doubtful and uncertain to be accepted.
3. Jabir (R.A.) explains in the following Hadith that:

‗Umar bn Al-Khattab (R.A.) wrote some parts of the Taurah in Arabic and
brought it to the Prophet. When he started reading what he wrote, the face of the
Prophet changed… The Prophet said 'Do not ask the People of the Book about
anything, because they will not show you the right path, having already led
them astray. Otherwise you accuse the truth of falsehood and confirm the
wrong; I swear that even if Musa was alive among you nothing would be
opened (left) to him but to follow me33.

This report shows an extremely strict attitude of the Prophet towards any knowledge
being derived from the People of the Book. Muslims are explicitly discouraged from sourcing
information, in whatever form, from them. Ibn Mas‘ud (R.A.) reported similar instruction from
the Prophet (S.A.W.):
Do not ask the People of the Book because they will not guide you having
already led themselves astray.' He also counseled the Companions, saying 'If the
People of the Book tell you something do not either accept it as true or reject it
as false for they may tell you something which is false but you may accept it is
true34.

These reports and other similar ones suggested that Prophet (S.A.W.) cautioned
Muslims to be on alert on any information they may hear from the people of the Book 35. The
above quotations have been corroborated by Ibn 'Abbas‘ report, which seems to the researcher,
to be more critical than any of the earlier reports. Ibn Abbas (R.A.) issued a stern warning to
Muslims that:
O community of Muslims! Why do you ask the People of the Book about
anything while you have the final and undistorted Book, which is revealed to
the Prophet of God?'…'Did God not inform you in His Book that the People of
the Book have altered their book with their hands?' He then recited: Then woe
to those who write the book with their own hands and then say this is from God
so that they may take for it a small price.' He continued, 'Does God not forbid
you the knowledge that comes to you from questioning the People of the Book
about what He has sent to you? By God we never saw any of them asking you
about what God revealed to you36.

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This quotation, when closely analyzed, shows that the People of the Book altered their
books and deliberately corrupted the scriptures sent to them. It is implied, as Watt has pointed
out, that all sound knowledge of religious matters necessary for the guidance of Muslims can
be sourced from the Noble Qur‘an37. ‗Umar bn Alkhattab the 2nd Caliph (R.A.) is reported to
have voiced his objections to Ka‘b Al-Ahbar when he says:
Refrain from transmitting from your ancestor, otherwise I will send you back to
the land of monkeys (Yaman)38.

Al-Hindi also explains:

A certain man came to ‗Umar (R.A.) and informed him about a wonderful book
which he had found in Mada‘in after Muslims had conquered the city. Caliph
‗Umar (R.A.) asked, 'Is it from the Book of Allah, the Qur'an?' 'No' said the man.
‗Umar (R.A.) began to beat him with his whip reciting the first four verses from
Surah Yusuf39.

Muslim scholars did not only forbid the transmission of Isra‟iliyyat from the People of
the Book but also went ahead and forbid the study of these scriptures. But from all indications,
this position seems to be more difficult and could not therefore be acceptable by many
scholars. However, Muslim scholars, according to Kattani, agreed that it is unlawful to read,
investigate and deal with the books of the People of the Book40. But they however shifted the
ground that the only purpose that would justify the reading of their book would be to answer
the Jews41. This is why some Muslim scholars have developed interest in writing individual
books about the status of transmitting those Isra‟iliyyat. Khalifa, for instance, has identified
Sakhawi's Asl Al-Asil fi Tatrim Al-Naql min Al-Tawrat wa Al-injil42.

Legal rulings permitting the use of Isra’iliyyat

1. In spite of the numerous verses of the Glorious Qur‘an forbidding the use of Isra‟iliyyat
there are still quite a number of Qur‘anic verses and Prophetic traditions that granted
permission to Muslims to make use of Isra‘iliyyat as contained in this Qur‘anic verse:
So if you are in doubt, [O Muhammad], about that which We have revealed to
you, then ask those who have been reading the Scripture before you. The truth
has certainly come to you from your Lord, so never be among the doubters43

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It is inferred in this verse that Almighty Allah has permitted His Prophet Muhammad
(S.A.W.) to make enquiries from the people of the Book as was also permitted for the Muslims
to do same as there is no clear text from the Qur‘an or Hadith which states that the permission
is restricted to Prophet alone. Similarly, in another verse, Allah (S.W.T.) commanded His
Prophet saying:
…Say, [O Muhammad], "So bring the Torah and recite it, if you should be
truthful44.

The verse here stresses the permissibility of referring to Torah for clarification. In
another verse it is recommended for Muslims to refer to Torah or Injil . Almighty Allah
mentions:
And those who have disbelieved say, "You are not a messenger." Say, [O
Muhammad], "Sufficient is Allah as Witness between me and you, and [the
witness of] whoever has knowledge of the Scripture45.

Another verse has cleared the ground for better understanding of the above verse:

Say, "Have you considered: if the Qur'an was from Allah , and you disbelieved
in it while a witness from the Children of Israel has testified to something
similar and believed while you were arrogant...46
2. Abd Allah bn Amr (R.A.) reported that:

The Prophet (S.A.W.) said convey from me even if it is one verse and
report from the Bani Isra‘el (and) there is fault. Whosoever tells lies
against me should find his above in the Hellfire47.

3. The Apostle of Allah listened to some Jews who were reciting the Torah. Abd Allah bn Mas‘ud
(R.A.) reported that:
Almighty Allah, Glorified be He, sent His Prophet to admit certain man into
paradise. He enters the Synagogue and found one Jew reciting to them the
Torah. When they approach the attribute of the Prophet they kept quite! Beside
them was a sick person; the Prophet (S.A.W.) enquired: What makes you quite?
The sick person said: They come to the attribute of a Prophet and they kept
quite (not mentioning it). The sick person took the Torah (from them) and read
it until he comes to the attribute of the Prophet and his nations and then said:
This is your attribute and that of your nation (community). I testify that there is
no deity worthy to be worshipped except Allah and I testify that you are His
messenger48.

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Understood from the context of the above report is that it is permissible to report from
the Book of the Ahl Al-Kitab.

4. The fourth point here establishes that some group of the Sahaba (R.A.) such as Abu Huraira,
Ibn Abbas, Ibn Mas‘ud and host of others refer to Ahl Al-Kitab, who had embraced Islam,
asking certain questions of what has already been reported in their book. It was also established
that Abd Allah bn Amr (R.A.) on the day of Yarmuk reported from the book of Ahl Al-Kitab49.

Reconciling between Permissibility and Forbidding proofs on the Use of Isra’iliyyat

Reading, understanding and pondering upon the Qur‘anic verses, one finds numerous
verses of the Qur‘an that necessitate the Muslim community to refer to those who possess
knowledge among the Jews and Christians with a view to clarifying intricate issues that are
reported in their books. The question therefore remains whether it is permissible for a Muslim
to read the Isra‟iliyyat or to transmit from Ahl Al-Kitab. Some of the traditions, Albayrak
emphasizes, forbid questioning; others, however, adopt a moderate approach, according to
which the questioning of Jews and Christians seems to be permitted.
It is generally admitted that Islam, as a religion, with second largest population of the
world, is independent of other religions for it to be properly understood. On the other way
round, if Christianity and Judaism were dependent on Islamic interpretations for their proper
comprehension then what more of Islam? It appears from the foregoing that sourcing
information from Ahl Al-Kitab is permissible from the clear texts of the Qur‘an and Ahadith.
This permissibility however, is limited and could not therefore cover all other aspects.
The permissibility covers issues that have no creedal touch and which have not been altered,
polluted or interpolated by the Jews and Christians. They are issues that gained the support of
Qur‘anic verses and Ahadith. The crux of the matter is that whatever is mentioned in the
Qur‘an and authentic Prophetic Ahadith of the narratives of Ahl Al-Kitab is but the truth and
confirmation from Almighty Allah.
It is a revelation that falsehood cannot approach it from before it or from behind
it; (it is) a revelation from a (Lord who is) Wise and Praiseworthy50.

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Such narratives are not mentioned in the Qur‘an for diversion and amusement as
advocated by the story tellers; it is more than that. Almighty Allah dispelled this claim in the
Qur‘an when He said:
There was certainly in their stories a lesson for those of understanding. Never
was the Qur‘an a narration invented, but a confirmation of what was before it
and a detailed explanation of all things and guidance and mercy for a people
who believe51.

The much difference needed to be addressed here is that whatever is found, of the
narratives of Ahl Al-Kitab, after it has been altered and interpolated has no substance as per as
Islam is concerned. It cannot therefore be trusted unless it is corroborated with Divine texts;
otherwise its authenticity is faulty. To sum it up, whatever comes from the Jews and Christians
would have to be subjected to various tests and experiments using sifting technique just to
measure its reliability, accuracy and acceptance. If it is in conformity with the Divine texts and
is not contradictory in any way, it is acceptable; but in the event of contradicting the Divine
texts such narrative is rejected.
In addition to this, what the Divine texts become silent on and there is no apparent texts
with which to ascertain its reliability or otherwise then Muslims are exhorted to adopt what the
Prophet (S.A.W.) informed them. That is they should not either accept it as true or reject it as
false.
Conclusively, from the foregoing discussions, it can generally be deduced that the
position of Isra‘iliyyat in the Islamic tradition is not somewhat invented or taken to be a later
development. Convincing proofs are bound on the issue of permissibility or otherwise in
respect to the usage of Isra‘iliyyat among the Muslims. However, the truthfulness and
reliability of the Companions of Prophet (S.A.W.) cannot be doubted for. Thus they normally
accept reports from Ahl Al-Kitab that are in conformity with the Shari‘ah and disregard any
report that lacks Qur‘an and Hadith texts to support it.
The unwillingness of the Prophet (S.A.W.) and his Companions (R.A.) to accept
Isra‘iliyyat is tight to the intricacy of such Isra‘iliyyat as many of them discuss topical issues
that deal with the foundational principles. In line with this, ‗Umar bn Al-Khattab (R.A.) the 2nd
Caliph, was quoted to have cautioned Ka‘ab Al-Akhbar in the strongest terms:
Refrain from transmitting from your ancestor, otherwise I will send you back to
the land of monkeys, Ard Al-Qiradah (Yaman)52.

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There is no gain saying the fact that Muslim scholars, have over the years, devoted their
precious time in writing individual works about the status and transmission of Isra‘iliyyat53.
This is perhaps done in order to bring to the notice of Muslims the danger and implication
articulated in those Isra‘iliyyat. Though some Muslim scholars had conclusive explanation that
after Islam had been established, the transmission of Isra‘iliyyat could no longer do any harm;
as a result of this interpretation many Isra‘iliyyat find their way into classical exegesis54.

Endnotes
1
Mainiyo is a Lecturer I in the Department of Islamic Studies, Faculty of Arts and Islamic
Studies, Usmanu Danfodiyo University, Sokoto
2
Shuni is a Lecturer I in the Department of Islamic Studies, Faculty of Arts and Islamic
Studies, Usmanu Danfodiyo University, Sokoto
3
Mal. Yahaya Muhammad Boyi, an Islamic scholar, 56 years, interviewed at his residence at
Gidan Uban-Doma, Sokoto on 09th/08/2016. Other Arabic sources valuable for this research
were equally obtained from this scholar.
4
It is an Arabic term used by Muslim exegetes to designate Islamic traditions seen as deriving
from the Bible and later Jewish exegetical traditions and stories about the Israelites derived
from other source.
5
Muḥammad Murtaḍā al-Zabidi,. Taj Al-„Arus Min Jawahir Al-Qamus, (Taḥqiq: ‗Abd Al-
Sattar Aḥmad Farraj), Kuwayt, Maṭba‘ah Al-Ḥukumah, 1965, Vol. 10, P. 52
6
Muhammad Fu‘ad Abdul Baqi, Al-Mu‟jam Al-Mufahras li AlFaz al-Qur‟an Al-Karim,
Istanbul, 1987, P. 33
7
M.H. Adh-Dhahabi, “Al-Isra‟iliyyat fi Al-Tafsir wa Al-Hadith”, Maktabat Wahbah,
Alqahirah, (nd), P. 13
8
Qur‘an 5:78, 17:4 and 27:76
9
Gordon Newby, `Tafsir Isra'iliyyat, Journal of the American Academy of Religion, Thematic
Issue S 47/4 (1979) P. 29
10
Ramzi Nacnacah, Al-Isra‟īliyyat Wa Atharuha Fī Kutub al-Tafsir, Damascus: Dar al-Qalam,
1970), Pp. 72-73.
11
Rosen Goldenberg, The Origins of Judaism: From Canaan to the Rise of Islam, (Cambridge:
Cambridge University Press, 2007), Pp. 2-3.
12
Sara Karesh and Mitchell M Hurvitz, ―Israel,‖ Encyclopaedia of Judaism, (New York: Facts
on File, 2006), P. 321.
13
King James Bible, Genesis, chapter 32: verse 24-29
14
King James Bible, Genesis, chapter 32: verse 28
15
M.H. Adh-Dhahabi, Op. cit, P. 13
16
Wan Razali et el, ‗Making Sense of the Use of Isra‟iliyyat in Muslim Scholars‟, un-published
article, 2016, P. 6
17
M.H. Adh-Dhahabi, Op. cit, P. 14
18
Muḥammad Muḥammad Abu Shahbah, “Al-Isra‟īliyyat Wa al-Mawducāt Fī Kutub al-
Tafsir” Maktabah al-Sunnah,1408 AH, P. 12
19
Wan Razali et el, Op. Cit, P. 6
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20
Isma‘il Albayrak, “Qur‟anic Narrative and Isra‟iliyyat in Western Scholarship and in
Classical Exegesis‖, PhD Thesis submitted to the Department of Theology and Religious
Studies, University of Leeds, 2000, P. 126
21
Ramzi Na‘na‘ah, Al-Isra‟iliyyat Wa Atharuha Fi Kutub Al-Tafsir, Damascus, Dar Al-Qalam,
1970, Pp. 72-73.
22
M.H. Al-Zahabi, Al-Tafsir wa Al-Mufassiun, Vol.1, (np), Pp.
23
Ibid, P. 127
24
Ibn Khaldun, Al-Muqaddimah, (Taḥqiq: ‗Abd al-Waḥid Wafi), Lajnah al-Bayan al-‗Arabi,
1960), Vol. 3, P. 997 and Ibn Khaldun, The Muqaddimah: An Introduction to History, (Trans.
Rosenthal, Franz), (Princeton: Princeton University Press, 1967), Vol. 2, P. 445.
25
Those are the followers of the Sahaba of the Prophet Muhammad (S.A.W.)
26
Imam Muslim bn Al-hajjaj Al-Naisabur, ―Sahih Muslim”, (nd), Al-Amiriyyah, Vol. 1, P.
112,
27
Fabrication of Ahadith first appeared in the year 41 AH when the great trails touched the
Muslims. They divide in their religion and break up into sects; such as Shi‟ites and Kharijites
and large sections of Ahl Al-Sunnah. But the prevalence of ―fabrication‖ is dated back to the
time of Al-Tabi‟in. See M.H. Adh-Dhahabi, Op. cit, P. 20
28
M.H. Adh-Dhahabi, Op. cit, P. 16
29
This means a ―science which enables a man to procure the victory of the dogmas and actions
laid down by the Legislator of the religion, and to refute all opinions contradicting them. For
details, refer to A.J. Wensinck, ―The Muslim Creed‖ sourced in www.muslimphilosopy.com as
at 21st March, 2016.
30
Ibn Al-Athir reported from Ahmad bn Abi Du‘ad who believes in the createdness of the
Qur‘an as obtained in Mu‟tazilite creed. He added that he got this information from Bishir Al-
Marisiy, from Jaham bn Safwan… from Lubaid bn Al-A‘sam who bewitched the Prophet
Muhammad (S.A.W.). This Lubaid, emphatically believes in the createdness of the Glorious
Qur‘an. See for instance Ibn Al-Athir‘s work “Al-Kamil”, (nd), Al-Amiriyyah, Vol. 7, P. 26
Refer also to Abu Mansur Al-Baghdadi‘s “Al-Farq Bain Al-Firaq”, (nd), Al-Ma‘arif, P. 223-
224
31
Qur‘an 5:41and 3:93 and other similar verses where distortions, manipulations and
interpolations of the Divine message (s) given to the people of the Book were made.
32
Abu Abd Allah Muhammad b. Isma‘il Al-Bukhari, Beirut, Dar Ihya‘ Al-Turath Al-Arabi,
(nd), Vol. 4, P374, Bab 25, Hadith No. 7362
33
Ahmad b. Hanbal, Musnad, Istanbul, 1992, Vol. 3, P. .338, Hadith No. 387
34
Dhahabi, Al-Isra' iliyyat fi Al-Tafsir wa Al-Hadfth, Cairo 1971, Pp. 70-71
35
W. M. Watt, ―The Muslim Attitude to the Bible”, Glasgow University Oriental Society, P. 60
36
Qur‘an 2:79
37
W. M. Watt, op. cit., P. 61
38
Dhahabi, Siyar A‟larn Al-Nubala, Egypt, Dar Al-Ma‘äaif ( nd), Vol. 2, P.433.
39
M. J. Kister, Haddithu An Bani Isra‟ila wa-la Haraj: A Study of an Early Tradition', Israel
Oriental Studies, Vol. 2, 1972, P. 235
40
Abd Al--Hayy Kattani, Nizam Al-Hukumat Al-Nabawiyya Al-Musamma Al-Tartib Al-
Idariyya,
Beirut, Dar Al-Kitab Al-‗Arabi (nd), Vol. 2, P. 429

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41
M. J. Kister, op. cit., P. 231
42
Haji Khalifa, Kashf Al-Zunun, Ma‘arif Matbasi, 1941, Vol. 1, P. 107
43
Qur‘an 10:94
44
Qur‘an 3:93
45
Qur‘an 13:43
46
Qur‘an 46:10
47
Bukhari,
48
Imam Ahmad, Musnad
49
M. M. Shuhbah, Al-Isra‟iliyyat wa Maudu‟atuha fi Tafsir Al-Qur‟an, …P. 45
50
Qur‘an 41:42
51
Qur‘an 12:111
52
Dhahabi, Siyar A‟larn Al-Nubala, Egypt, Dar Al-Ma‘arif, (nd), Vol. 2, P. .433. Albayrak Op
cit, P. 117-8
53
One of such works identified by Sakhawi is Al-Asl Al-Asil fi Tahrim Al-Naql min Al-Taurat
wa Al-Injil. For details see Kashf Al-Zunun,by Khalifa,
54
G. H. A. Juynboll, ‗The Authenticity of the Tradition Literature‘, Discussion in Modern
Egypt, Leiden: E. J. Brill 1969, P. 121

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