Israiliyyat In The Book's Of Tafsir

Islam is a perfect religion which is covered all aspects of human life. In respect to this, al-Quran as kitabullah has been revealed to all mankinds as a guideline in their life which is cover the aspect of aqidah, ibadah, law, akhlaq, history and others. Al-Quran is revealed through mutawatir method and is guaranted by Allah Almighty from any amendments.

However there is exist the mufassirun who has moulded their interpretations with Israiliyyat. These elements are used whenever the mufassirun explains about the story of the prophets. As a result of these, the Tafsir Ma’thur is considered very weak.


Meaning of Israiliyyat

Israiliyyat is become from plural word of israiliyyah.Imam al-Tabari said : The word of israiliyyat is associated with prophet Ya’kub a.s. that mean of Allah’s slave.This is from two words ‘isra’ that mean slave and 'il' mean Allah.

Dr. Muhamad al-Sayyid Husain al-Zahabi Rahimahumullah had said :
“The pronunciation of Israiliyyat is the plural of word ‘israiliyyah’. It story that from sources of isra’ily, is Prophet Ya’kub bin Ishaq bin Ibrahim that to Him associted the jews and called ‘Bani Isra’il’.

Allah called them Bani Israil in al-Quran because He want to remember them about their father (prophet Ya’kub a.s)and make the prophet as their role model. Al-Zahabi also said that Tafsir scholar was widening the meaning of Israiliyyat from the sources of jews to whatever stories that not true either come from jews or christian or other sources.

The resouces of jews stories is become from their Taurat that was digress, contains of sheets, description of Talmud, fairy tales and others stories that lies. These sources is permeated to history books and tafsir also.


The History of Israiliyyat's Development

Jewish people was lived with prophet Muhammad s.a.w. before Islam coming. They also have knowledge about Taurat and others religion’s books. Arabian also always ask to them about something that they want to know from jewish especially about scholars, events and certain stories. Some of Prophet’s pbuh friends as Abu Hurairah r.a. and Ibnu Abbas r.a. was ask to jewish that became in Islam about some earlier stories but their asking is about certain aspect only and not include the ‘Tauhid’.

Many meets that happened between Arabian and Jewish besides debate and inquiries, also have the scholars from jewish became Islam as Abdullah Bin salam, Abdullah Bin Suria (Ibnu Suri), Ka’ab al-Akhbar and others. So, their always be as attention to story about earlier.



At the time of tabi’in, the process of narration become more active. It is because the desire to know about strange stories. When the time of tabi’ tabi’in, this process (narration) become more seriously with emerge of ‘al-Qussas’ that mean irresponsible stories teller.

At the era of writing, we can look that how the tafsir al-Quran has been at the title from books of hadith before its split and take its own place. At the first stage, the tafsir was presented with complete narration from hadith. After that, the narrations was thrown away from tafsir with purpose to summarize and reduce the size of books of tafsir that full with narrator.

After the thrown away of narration, the way of tafsir has been more difficulty to sure the sahih (accepted) narration and unacceptable narration.Also have the problem narration and we can’t make sure from these narration. From these narrations that have the authoritative problems its have the sources of israiliyyat and others sources that not true. Its not just been at the books of Tafsir bil al-Ra’yi even its also been at tafsir bil-Ma’thur also with different rate.


The Division of Israiliyyat

When we talk about Israiliyyat, normally it refer to the story with negative view and do not accepted. This view is not totally right when Israiliyyat in fact was devide to three division. Every division have their own status and its influence of different law implication.

Refer to Ibn Taimiyyah who one scholar that devide the Israiliyyat, the Israiliyyat can be devide to three division:

First, Israiliyyat that according to islamic resources in al-Quran and al- Sunnah al-Sahihah. Its mean that the story of israiliyyat are also have in al-Quran or al-Sunnah al-Sahihah and the story is same in contain or in objective with both resources. Such as what narrated by al-Bukhari:

Narrated to us yahya bin bakir narrated to us al-Laith from Khalid, from Said bin Abi Hilal from zaid bin Aslam from Atha’ bin Yasar from Abi Said al-Khudri: Prophet s.a.w. had said: “At the day after, the earth become a bread. God ‘al-Jabbar’ was grip (earth) with His hand as a someone grip a bread when in traveling as place for who in heaven. Then a jew come and said: Hopefully God ‘al-Rahman’ blessed on you ‘Abul Qasim’ (Prophet Muhammad). Are you want to hear me about place for member of heaven? Prophet said: Yes! The jew said: Earth become a bread same with what inform by prophet s.a.w. So Prophet s.a.w. look to us and he laugh (smile) till see his teeth”.

Second, Israiliyyat that contradict with al-Quran and al- Sunnah al-Sahihah. This division mean that the story from Israiliyyat is contra with what have in al-Quran or al-Sunnah. Quran says:
وَلَقَدْ فَتَنَّا سُلَيْمَانَ وَأَلْقَيْنَا عَلَى كُرْسِيِّهِ جَسَدًا ثُمَّ أَنَابَ
Meaning: “And We tested Sulaiman and make (he) located on the chair as body (weak because ill) then he repent”. (Surah Sad: verse 34).

Ibn Jarir al-Tabari said-this body is devil named “Sakhar”. The story also have added from what storied by al-Quran or al-Sunnah such as a story about “ashab al-kahfi” that storied in al-Quran. The Israiliyyat was added about this story by discuss about dog that have in the story.

Third, Israiliyyat that can’t be verify whether it is according to al-Quran and al- Sunnah or againts al-Quran and al- Sunnah. So its called ‘maskut ‘anhu’ and not include with both division earlier. The Israiliyyat from third division is most in books of tafsir, others writing, and talks as if not not diffrerent with first division.

It should be noted that most of them contain no benefit in any religious matter, and for this reason, the scholars of the People of the Book themselves disagree concerning these types of issues a great deal. As a result, there is much disagreement amongst the mufassirun as well. Examples of this are what they mention concerning the names of the People of the Cave, the color of their dog, and their number; and concerning the staff of Musa, and what type of tree it was from; and the types of birds that Allah brought back to life for Ibrahim, and; the part of the cow with which the murdered person was struck with (to bring him back to life); and the type of tree that Allah spoke to Musa from; and other matters Allah left unexplained which contains no benefit for people in their worldly affairs or in their religious affairs. However, reporting their disagreement is permissible, as Allah Taala said, “They will say three, and the fourth of them was their dog,” until the end of the verse.


Law of Israiliyyat



Have two view from Islamic scholar:

First view
Not to use Israiliyyat as story sources. They bring these arguments for this view:

1. in al-Quran have verses that story about digress of jewish at Taurat. This attitude was show how untrust in their personality in presented the stories. Allah said :
وَمِنَ الَّذِينَ هَادُوا سَمَّاعُونَ لِلْكَذِبِ سَمَّاعُونَ لِقَوْمٍ آَخَرِينَ لَمْ يَأْتُوكَ يُحَرِّفُونَ الْكَلِمَ مِنْ بَعْدِ مَوَاضِعِهِ
Meaning: And of the Jews are men who listen much and eagerly to lies - listen to others who have not come to you. They change the words from their places. (Surah al-Maidah: verse 41).

2. In hadith prophet pbuh, when Imam al-Bukhari was narrated from Abu Hurairah r.a., he said : Ahli Kitab read Taurat with Ibrani language, and translate to Muslim in Arabic.

3. Story about Umar ibn al-Khattab r.a. that meet prophet s.a.w. with book he received from Ahli Kitab, and read at Prophet s.a.w.So, prophet angry about it.


4. ‘Abd al-Razaq with narrated by Huraith bin Zahir. Said : Abdullah bin Mas’ud r.a. said: Do not ask to Ahli Kitab because they would not give leading to you. (when you ask for them) you probably lies the truth or trust the lies.

Second view

Can use Israiliyyat as sources. They arguments with:

1. In al-Quran have verses that show can ask to ‘Ahli Kitab’ in information that have in their books.Allah said:
فَإِنْ كُنْتَ فِي شَكٍّ مِمَّا أَنْزَلْنَا إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَابَ مِنْ قَبْلِكَ
Meaning: And you (Muhammad) when doubt in what We fall (give ) to you, So, ask for who read books ( Kitab ) before you. (Surah Yunus: verse 94).

2. Hadith Prophet s.a.w.
بلغوا عني ولو آية , وحدثوا عن بني إسراءيل ولا حرج, ومن كذب عليّ متعمدا فليتبوّأ مقعده من النلر
Meaning: “Give from me (prophet) even a sentence (hadith), its can to narrate from ‘Bani Israil’. Who make a lie to me with deliberate, prepare his place in hell”. (Sahih al-Bukhari: No hadith 3461).
3. Prophet s.a.w. also have storied to friends about Abras, A’ma and Aqra’. (Sahih al-Bukhari: No hadith 3464).

4. Friends also such as Ibn Abbas and Abu Hurairah r.a. ask to ‘Ahli Kitab’ who became muslim about information that have in their books.
Briefly, the Israiliyyat that according and suitable to Islamic sources al-Quran and al-Sunnah, can narrate from its and if contradict with Islamic ‘syara’ , we can’t narrate from its except when become with the israiliyyat a explanation about this conflict and its lies.otherwise, the Israiliyyat that about which no position is taken, it is not of either type, so we do not believe in it, nor do we reject it, while it is permissible to cite due to what has preceded.This is what been held by greatest scholar Ibn Taimiyyah and Ibn Kathir.

For the conclusion on this two views, The Israiliyyat it just as a added sources and we ca’nt make it as a primier or seconder recources in our writing.It also can’t be as a sources for ‘Tawheed’ and belief.So, we can’t take the more goods in Israiliyyat because its just storied about something that not important to us. Better we lives its besides more stories in Israiliyyat are lies than true and difficult to make sure wether it true or false.It just waste our time to bring with it.


Methodology To Know Israiliyyat

Not a easy thing to say one of the story is israiliyyat or not. Everyone must be skilled with knowledge about al-Quran interpretation like stories in al-Quran, knowledge about hadith, knowledge about narrator of hadith and knowledge check fact about something either true or wrong story.

1. The study of the chain of the narrator. This is the first method for us to know about story of israiliyyat.

a) Look at the famous narrators of israiliyyat like Ibn Abbas, Abdullah bin ‘Amru bin al-‘Aas, Abu Hurairah and Abdullah bin Salam from friends of Muhammad s.a.w. Then, look at narrators of tabiin like Kaab bin al-Ahbar, Wahb bin Munabbih, al-Suddi al-Kabir, Qatadah, al-Hasan al-Basri and Mujahid. And then, look at narrators of tabi’ tabiin like Ibn Ishaq, Ibn Zaid and Ibn Juraij. Nevertheless, many stories of israiliyyat was narrated by four person like Abdullah bin Salam, Kaab bin al-Ahbar, Wahb bin Munabbih and Ibn Juraij.

b) There is clear statement of narrator that story delivered is from ahli kitab narrator or ahl al-‘ilm from bani Israel.
Example:
حدثنا ابن حميد قال: حدثنا سلمة عن ابن إسحاق عن وهب بن منبه عن بعض أهل العلم من بني إسرائيل قال:..........
Meaning: Ibn Humaid has narrated to us, he said: Salamah has narrated from Ibn Ishaq, from Wahb bin Munabbih, from theologian of bani Israel, he said: ………………….

This example very clear to help us know about narrator of israiliyyat because it delivered from bani Israel.

2. The study on the text of narration. Through this study we will know easily about stories of israiliyyat. Many example for this method like creation of creature origins, stories about prophets and past stories, detail something story that does not analysed by al-Quran, contradictory matter with al-Quran and others.
Example: The statement say that natural number as much as eighteen thousand or fourteen thousand.
عن أبي العلية قال: الإنس عالم والجن عالم وما سوى ذلك ثمانية عشر ألف عالم أو أربعة عشر ألف عالم
Meaning: From Abu al-‘Aliyah, he said: Human in one natural, genie in one natural and apart of that have eighteen thousand or fourteen thousand natural.

Al-Hafiz Ibn Kathir said this story quite grotesque content and very strange and this story must have authoritative evidence to support it.

3. Refer to respectable theologian in Islam. They have discuss about many thing in stories israiliyyat like narrator, true or false and others thing.

a) Al-Tabari in his book, Jaami’ al-Bayan fi al-Ta’wil Aayi al-Quran and Tarikh al-Umam wa al-Muluk.
b) Ibn Hazm, al-Fasl fi al-Milal wa al-Ahwa’ wa al-Nihal.
c) Al-Qadhi ‘Iyaadh in his book, al-Syifa’ bi Ta’rif Huquq al-Mustafa.
d) Ibn Taimiyyah in al-Nubuwwat, al-Jawab al-Sahih Liman Baddala Din al-Masih and Muqaddimah fi Usul al-Tafsir.
e) Ibn al-Qayyim in Hidayah al-Hayaara fi Ajwibah al-Yahud wa al-Nasara.
f) Ibn Kathir in his book, al-Bidayah wa al-Nihayah.
g) Jamaluddin al-Qasimi in Mahasin al-Ta’wil.
h) Muhammad Husain al-Zahabi in al-Israiliyyat fi al-Tafsir wa al-Hadith and al-Tafsir wa al-Mufassirun.
i) Muhammad bin Muhammad Abu Syahbah in al-Israiliyyat wa maudhu’aat fi Kutub al-Tafsir.
j) Abdul Wahab al-Najjar in his book, Qasas al-Anbiya’.
k) Sayyid Qutb in Tafsir fi Zilal al-Quran.
l) Salah Abdul Fattah al-Khalidi in al-Qasas al-Qurani.
m) Ahmad Najib bin Abdullah al-Qari in his (ph.D) thesis, al-Riwayat al-Israiliyyah fi Tafsir al-Tabari min Surah al-Fatihah ila Akhir Surah al-Isra’ Jam‘an wa Dirasah.

4. Refer to original sources of jewish. Purpose refering to resources Jewish does not mean. We only allowed to make comparison with books islamic respectable theologian in stories about israiliyyat. If it are mentioned in those resources, then rest assured we that story is story israiliyyat. Resources Jewish were as follows:

1) Book of Taurat. It has five sifr like sifr al-Takwin, sifr al-Khuruj, sifr al-Lawiyyin, sifr al-‘Adad and sifr al-Tasniah. All five combination have named old testament (‘Ahd al-Qadim).

2) Book of Talmud. This book is a holy book Jewish second-after Taurat. It function for explain of Taurat. This book also loading beliefs Jewish lost, their damaged teaching and their evil thoughts.


The Books That Have Many Israiliyyat

1) Al-Tafsir al-Tabari by al-Imam al-Tabari.
2) Al-Dar al-Manthur by al-Imam al-Suyuti.
3) Al-Tafsir al-Baghawi by al-Imam al-Baghawi.
4) Al-Tafsir al-Zamakhsyari by al-Imam al-Zamakhsyari.
5) Tarikh al-Umam wa al-Muluk by al-Imam al-Tabari.
6) Al-Tafsir al-Qurtubi by al-Imam al-Qurtubi.
7) Al-Tafsir al-Quran al-‘Azim by al-Hafiz Ibn Kathir.


The Famous Scholars In Israiliyyat

1. Abdullah Ibn Salam

His name is Abu Yusuf, ‘Abdullah ibn Salam ibn Harith al-Israili al-Ansari. Abdullah ibn Salam was a Jewish rabbi in Yathrib who was widely respected and honoured by the people of the city even by those who were not Jewish. For a fixed period each day, he would worship, teach and preach in the temple. Thereafter he would devote himself to the study of the Torah. In this study he became particularly struck by some verses of the Torah which dealt with the coming of a Prophet who would complete the message of previous Prophets. Al-Husayn therefore took an immediate and keen interest when he heard reports of the appearance of a Prophet in Mecca. He said:
"When I heard of the appearance of the Messenger of God I began to make enquiries about his name, his genealogy, his characteristics, his time and place and I began to compare this information with what is contained in our books. From these enquiries, I became convinced about the authenticity of his prophethood and I affirmed the truth of his mission. However, I concealed my conclusions from the Jews."

Abdullah ibn Salam was the first Muslim that was promised Paradise while he was still alive. In a Hadith, it was reported that The Prophet one day while he was sitting with the best of Sahaba (Friends of Prophets) He said" Do you want to see a man walking on Earth and I see him walking in Paradise?". Each one of the Sahaba looked in silence towards the Prophet hoping the Prophet to mention his name. The Prophet said “it is that man there”. Sahabah looked and saw Abdullah ibn Salam walking in the distance.

He also known as most knowledgeable in jewish.So, we can know that he is have a good place in knowledge after he coolect both knowledge a-Taurat and al-Quran. With this knowledge that he have, so he is intelectual in Islamic and Jewish.

2. Ka’ab al-Ahbar

He is Abu Ishak, Ka’ab ibn Mati’ al-Humyari al-Ahbar. Ka‘Ab came to Medina during the time of Umar where converted to Islam. He lived there until Uthman's era. Ka‘ab did not meet Muhammad. By Shaykh Abu Ammaar Yasir al-Qadhi
Taken from Islamic Nerwork .Taken from the Book, ‘Introduction to the Sciences of the Qur'an’.

As he was traveling to Syria from Yemen he passed near Medina where he met a Muslim friend of his. Kaab said jokingly “how are the musleman in the city” the man answered (irritated) by reciting a verse of Quraan which says "isn't it time for the people of the Book (Jews and Christians) to convert? or are they waiting for a disaster to hit them or their faces turn backwards? “Kaab laughed on the verse remark and continued traveling towards the north. However after 20 miles he started thinking of the verse and he got worried so he sped to a well to see if anything happened to his face (he was especially worried that his face get full of hair since he had a hairy neck!” Since he was of obsessive personality, he rushed back to Medina looking for the Muslim man that when he saw him he asked him how can he become Muslim, after which the man took him to Umar where he recited the Shahadah “Islam Testimonial” and became a good friend of Umar. When Umar asked him of his name , he replied “Ka'ab al-Ahbar” which sounds like a title meaning (Cornerstone of the Rabbis (Kohanim)). Even though it was known that he was a rabbi, but Muslims were not sure if he was really the Head of Cohanim or he was just kidding. He had a lovely personality and a talkative person.

Ibn hajar al-Asqalani said about Ka’b al-Ahbar : “Ka`b Ibn Mati` al-Himyari, Abu Ishaq, known as Ka`b al-Ahbar, is trustworthy (thiqah). He belongs to the 2nd [tabaqah]. He lived during both Jahiliyyah and Islam. He lived in Yemen before he moved to Sham (Syria ). He died during the Caliphate of `Uthman exceeding 100 years of age. None of his reports are in al-Bukhari. He has one narration in Muslim from Abu Hurairah from him on the authority of al-A’mash from Abu Salih.
He died at 32 Hijri at the time of ‘khilafah Uthman’.His age is about 140 years old.

3. Wahab ibn Munabbih

His full name is Abu ‘Abd Allah al-Ṣana’ani al-Dhimari or Wahb ibn Munabbih ibn Kamil ibn Sirajud-Din Dhee Kibaar Abu-Abdullah al-Yamani al-Sa’an.He is from Tabi’in scholar. Abdullah ibn Ahmad ibn Hanbal from his father was said: He (wahb ibn Munabbih) is from ‘Faris’ (Iran). His father is from Khurasan. He came out from Kisra and go to Yemen.

He was born on 34 Hijri at the time of ‘Khilafah Uthman’.Ibn Sa’ad and others said: He died at 110 Hijri. He narrated from Abu Hurairah, Abu Sa’id al-Khudri, Ibn ‘Abbas, Ibn ‘Umar, Ibn ‘Amru ibn al-‘As, Jabir, Anas, r.a. and others.The scholar who narrated from him is ‘Abdullah wa A’bd al-Rahman, Umar ibn Dinar and others and report from him is al-Bukhari, Muslim, al-Nasai, al-Tirmizi and Abu Daud.

He have a lot of knowledge.We can know its fom many books about him that he is the one who have the knowledge about Israiliyyat.So, this influences of many books al-Maghazi. He also have good attitude when Ahmad ibn Hanbal was report from ‘Abd al-Razak from his father: when most scholar go for pilgrimage, Wahab also go for pilgrimage.If he pray ‘isya’’ , he also make optional (nafar) pray.

4. ‘Abd al-Malik ibn ‘Abd al-‘Aziz ibn Juraih

He is Abu Khalid or Abu al-Walid, ‘Abd al-Malik ibn ‘Abd al-‘Aziz ibn Juraih.His birth is from Christian Rome.He is the Mecca scholar and narrate the israiliiyat at the time of Tabiin. If we look for ‘Tafsir al-Tabari’, we can see many storied about Christianity was link with ‘Abd al-Malik.
He narrated from his father, ‘Ato’ ibn Abi Rabah, Zaid ibn Aslam, al-Zuhri, and others.Narrated from him is his son, ‘Abd al-‘Aziz and Muhammad, al-Auza’I, al-Lais, Yahya ibn Sai’d al-Ansori, Himad ibn Zaid and others.

Ibn Sai’d has said: He born at 80 Hijri and when he died have different view of Islamic scholar,certain said 150 Hijri and others said 159 Hijri. In the attitude of ‘Abd Malik, we can know from others scholar comments about him such as Sulaiman ibn al-Nadhir ibn Mukhallad ibn Yazid said about him.

“I do not see honest people as ibn Juraij in his word ”. Also have comment from Ibn Mu’aiyin that said: “ He have credibility in what his narrated and if he said ‘haddasani’ , so he heard (Hadith), and if he said ‘akhbarani’, so he read and if he said: ‘qola’ (said), so it is rumour.”

For the conclusion on this part, Al-Hafiz ibn Kathir has himself stated in the commentary on verse 50 from Surah al-Kahf, after mentioning opinions concerning Iblis and his name and which tribe he is from:
There are many narrations that have been reported from the Salaf concerning this, and the majority of them are from the Isra’iliyyat which are reported so that they may be examined, and Allah knows best what is the true condition of many of them. Amongst them is that which we can affirm with certainty that it is falsehood, due to its contradicting our sources, and the Qur’an suffices us from the reports of the preceding (nations), because hardly any of them is free from distortion, subtraction, or addition, and because many of them are forgeries.

This is because they do not have amongst them the precise Huffaz who eliminate from their narrations the distortions of exaggerators and the forgeries of the falsifiers, like the Imams and scholars, the noble and pious, the righteous and distinguished ones, from the verifying, master scholars and great Huffaz that this Ummah possesses who recorded the Hadiths and verified them, and clarified the Sahih and Hasan from the weak, the rejected and fabricated. They identified the fabricators, the liars, and the unknown narrators, and the other various classes of narrators. All of this was to protect the Station of the Seal of the Messengers and the Chief of Mankind (صلى الله عليه وسلم), so that falsehood not be attributed to him, or that something that is not from him should be reported from him, so may Allah be pleased with them and may He please them, and may he may make the Gardens of al-Firdaws their abode. And truly He has done so”.


Conclusion

The right comprehension of israiliyyat very important for every scholars. It because story spread israiliyyat in heritage works Islamic raise a lot adverse implication to Islamic people especially in belief, thinking and their identity. Many scholars confuse when they face in this issue whether want to accept it or not because they don’t have many input about this issue (israiliyyat).

So, we must handle it with our intelligent through ‘Fiqh al-Israiliyyat’ based on study, experience and with right manhaj in this issues. We don’t have a choice but we must rejected all stories of israiliyyat contravened our belief as Muslims and damage our belief on Allah, his angel and his prophets.

Israiliyyat status is unclear (maskut ‘anhu) must be nursed nicely although should narrated. So we warned do not give attention and giving easy path to things that no many benefit in order to do not finish time and energy only. Every scholars must check carefully this category. Example, in al-Tafsir al-Tabari from surah al-Fatihah until surah al-Isra’, founded 1132 stories of israiliyyat. 36 stories is according to Islam sources al-Quran and Sunnah, 222 stories is contradict to Islam sources and 874 stories is cannot be verify whether it is accord al-Quran and Sunnah or against al-Quran and Sunnah (maskut ‘anhu).

As such, all speaker must be check first something earlier story or event such as the prophets stories and others, to does not take story israiliyyat which contradict with Islamic belief. They needed inside basic knowledge check something story to does not take story israiliyyat. This like what had been we debated previously. This revision must be done comprehensively including in syllabus in the university lesson, schools and others. Through this revision simple we able purify all misunderstanding which arises previously and further get put something across undeceive to all muslims.


Bibliography

Ibn Hajar al-Asqalani. (1409H). Fath al-Bari, Kaherah: Dar al-Rayyan li al-Turath.

Ibn Jarir al-Tabari. (t.t). Jami’ al-Bayan ‘an Ta’wil Aayi al-Quran, Kaherah: Dar al-Ma’rif.

Dr. Muhammad al- Sayyid Husain al-Zahabi. (1405H). Al-Israiliyyat fi al-Tafsir wa al-Hadith, Damsyiq: Dar al-Imam.

Dr. Muhammad bin Muhammad Abu Syahbah. (2006). Israiliyyat dan Hadith Palsu dalam Kitab-kitab Tafsir, Putrajaya: Jabatan Kemajuan Islam Malaysia (Terjemahan).

Dr. Ahmad Najib bin Abdullah al-Qari. (2009). Isu Israiliyyat dan Hadith Palsu di dalam Karya Tafsir dan Hadith serta Kaedah Mengenalnya, Kota Bharu: Ahmad Najib Abdullah.

Dr. Muhammad al-Sayyid Husain al-Zahabi. (1996). Kisah Israiliyat Dalam Tafsir dan Hadith, Johor Bahru: Perniagaan Jahabersa (Terjemahan).