al-Isrâ’îliyât - The Tales of the

Tribes of Israel in Exegisis

by Doctor ‘Abdul-‘Azîz as-Sadhân

Translated by Yahya Adel Ibrahîm

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One: What are al- Isrâ’îliyât?

The main flaw that is pointed out by the scholars of Hadîth

regarding the narrations of Tafsîr is the inclusion of al-
Isrâ’îliyât in the books of Tafsîr. This term is oft-repeated
although the vast majority of people may not fully
understand its true meaning.

Al-Isrâ’îliyât is the plural of Isrâ’îliyah (Israeli). This term

is recognized to be derived from one of the names of the
Prophet Ya’qûb(Jacob). Ibnul Jawzi has mentioned that
there is no Prophet who was given two names except for
Ya’qûb and our Prophet Muhammad . Rasûl ul Allâh has
numerous names recorded for us in the authentic
Sunnah[1]. This statement from Ibnul Jawzi is not the only
one regarding the issue. There are a few people of
knowledge who have stated that there were other
Prophets that possessed numerous names.

Asserting that Ya’qûb is Isrâ’îl is in need of evidence

Ibn Kathîr and others have shown that Ya’qûb is in fact

Isrâ’îl due to the hadîth reported by Abû Dawûd at-Tayalisî
in his Musnad[2] that Ibn Abbâs said that a group of Jews
presented themselves to an-Nabi and he said to them: Do
you know that Isrâ’îl is Ya’qûb? They responded saying,
By Allâh, Yes we do! He said to them, O Allâh! Be witness!
[3]

Linguistic Definition
Isrâ’îl is a word that is composed from the union of two
separate words. Some have said that half of the word is
Arabic in origin while the other half is Hebrew in origin.
The first part of the word Isrâ is from the word Isrâ
migration and setting upon a journey. The second half of
the word îl is a word that means Allâh in Hebrew. As such
it has been said that Ya’qûb was given the name Isrâ’îl
because he migrated to his Lord.

Others have said that the whole word is Hebrew in origin.

They state that Isrâ means a slave and therefore the word
means the Slave of Allâh in Hebrew.

Legal Definition

In Islamic jurisprudence and terminology the term al-

Isrâ’îliyât is used to describe a narration that originates
from Jewish (Biblical) sources. This initial definition was
expounded upon by the scholars of Tafsîr who said that
any narration reported in Tafsîr or books of Sîrah that
does not have an (Islamic) origin (and foundation Chain of
narration) and discusses the Prophets in a lewd way or
discusses the essence of (our belief) in Allâh or discusses
matters that cannot be fathomed with logic are to be
termed as al-Isrâ’îliyât. Examples of this are the
description and dimensions of Nûh's (Noah s) Ark and the
numbering of Sulaiman s (Solomon s) army and so on.

Two: How al-Isrâ’îliyât entered into the Books of

Hadîth and Tafsîr

There are many reasons why al-Isrâ’îliyât entered into the

Books of Hadîth and Tafsîr. These reasons can be
condensed into the following points:

1. A large contingent of Jews lived in the Arabian

Peninsula

It is commonly known that assimilation in society causes

intermingling of cultures and narratives. The cultures
absorbed from each other. Therefore the presence of a
large Jewish population in the Arabian Peninsula caused
the inclusion of narration heard from them. These
narrations eventually, after many generations, find their
way into the books of Tafsîr and so forth.

2. Jews traded extensively in the Arabian Peninsula

This is also an important reason even if it is attached in

part to the first point there is a point of distinction that
needs to be pointed out. The distinction being that the
caravans arriving steadily from Jewish lands returned back
to their home lands while the other Jews lived in the
peninsula.

3. The Hijrah (Migration) of Muslims to Lands

wherein Jews reside

In Shâm (present-day Jordan, Syria, Palestine, and

Lebanon) and other regions saw a large amount of Muslim
conquests and thus the possibility of trade. This led to
migrations and conquests that eventually resulted in
assimilation between the varying cultures. The cultures
absorbed from each other narratives and stories. With the
passing of time the once foreign narrations soon became
engrained in the minds of the Muslim populations to the
point that some falsely declared them Muslim traditions.

4. Jewish Scholars entering into the Dîn of Islâm

From the things that had a tremendous impact upon the

dissemination of al-Isrâ’îliyât in Tafsîr was the entrance of
numerous Jewish scholars into Islâm. When a scholar
speaks his words have more impact and weight than those
of the regular lay-man. The words of a âlim are at a high
level of acceptability with the proper conditions being met.

5. Spellbinding stories are intriguing

A person narrating exotic stories that were never heard

before can spellbind an audience and hold them captive
with his narrative. The more exotic the tale the more the
listeners led an ear. All of us seek to hear exotic tales. Due
to these reasons and others similar to them, al-Isrâ’îliyât
spread and eventually made their ways into the books of
Tafsîr. This was most evident amongst those who had little
insight into the inner workings of the sciences of Hadîth
and knowledge of the Isnâd (Chains of Narration).

Three: The Categorization of al-Isrâ’îliyât

Al-Isrâ’îliyât can be categorized into three levels.

First: al-Isrâ’îliyât based on the Authenticity of the

Chain of Narration - Isnâd

There are two levels of Isrâ’îliyât when looked at from the

prespective of the Isnâd.

1. 1. al-Isrâ’îliyât that have Sahîh (accepted) Isnâd

2. 2. al-Isrâ’îliyât that have Da'îf (unacceptable) Isnâd

This categorization of course is simplified. Within the

Sahîh there are levels and within the Da îf there are also
levels.

An example of a Sahîh Hadîth

Ibn Kathîr reports from Ibn Jarîr that he said that al-Muthanâ narrated that Uthmân
bin ‘Umar narrated that Falîh from Hilâl bin 'Ali from Atâh bin Yasâr that he said:
"I met Abdullah bin 'Amr and said to him, Inform me
about Rasûl ul Allâh s description in the Torah. He
replied, Yes. By Allâh he is described in the Torah with
descriptions that are similar to that which is in the
Qur’ân. (In the Torah it once said,) O Prophet! We have
sent you as a witness (over them), a bearer of Glad-
tidings, a warner and a fortification for the illiterate
masses. You are my worshipping slave and Messenger
(unto them). You are named al-Mutawakil (the one who
relies upon Allâh) and are not severe or overly harsh.
Allâh shall not remove him until he rectifies with him
the crooked creed until it is said, There is no god
worthy of worship except Allâh. Allâh shall open with
him hearts that had been heedless (Ghuflan) and ears
that have been deaf (Sûman) and eyes that have been
blind (Umyân)."
Atâh then said,

"I then met Ka'b and asked him the same question. He
responded with the exact same statement. Not a single
letter was different in his wording except that he said
that, Allâh shall open with him hearts that had been
heedless (Ghulûfuyan) and ears that have been deaf
(Sûmûmiyan) and eyes that have been blind
('Umûmîyan)."

An example of a Da'îf Hadîth:

What has been reported from Ibn Abbâs in regards to the

Tafsîr of Surat Qâf (Chapter 50) that Qâf is the name of an
enormous mountain that is at the periphery of the earth.
This, without a doubt, is false and to claim that such a
statement is from Ibn Abbâs is a lie as more than one of
the people of knowledge have proven.

Second: al-Isrâ’îliyât based on their agreement with

that which is established in our Laws

There are three levels of Isrâ’îliyât when viewed from the

prespective of their agreement with that which is
established in our Sharî'ah.

1. al-Isrâ’îliyât that are in agreement with our Sharî ah

2. al-Isrâ’îliyât that contradict our Sharî'ah
3. al-Isrâ’îliyât that are neutral not rejected and not
affirmed to be truth.

An example of a narration from al-Isrâ’îliyât that is

in agreement with our Sharî'ah

Al-Imâm al-Bukhârî (Sahîh al-Bukhârî 9:511)[4] and others

report that an-Nabi said:
Narrated from Abdullah ibn Mas'ûd that he said:
A priest once came to the Prophet of Allâh, and said: "O
Muhammad! We find (in the holy scriptures) that Allâh
will place the heavens on a finger, the earths on a
finger, the trees on a finger, water on a finger, the
ground on a finger and all mankind on a finger, and
 say: "I am King." (What does this mean?)" The Prophet
rocked with laughter, confirmed the priest in his
statement about Allâh and recited the verse:
They made not a just estimate
of Allâh such as is due to Him.
And on the Day of Resurrection
the whole of the earth will be
grasped by His Hand and the
heavens will be rolled up in His
right Hand. Glorified be He, and
High is He above all that they
associate as partners with
Him!" [Sûrah az-Zumar 39:67]

Here we see that the words of the priest were accepted

because they agreed with that which Allâh has sent us in
our Laws.

An example of a narration from al-Isrâ’îliyât that

contradicts our Sharî'ah.

The claim that Harûn (the Brother of Mûsa) was the one who molded the Golden Calf
for Bani Isrâ’îl to worship when Mûsa was upon Mount Tûr receiving revelation from
Allâh for Forty nights is rejected. We have no doubt that this claim is false and
completely void of any truth. Allâh has informed us in the Qur’ân that as-Sâmirî was
the one who molded for them the calf that they took in worship. Allâh, the Most High,
said:
[Mûsa (Moses)] said: "And
what is the matter with you. O
Sâmirî? (i.e. why did you do
so?)" (Sâmirî) said: "I saw
what they saw not, so I took a
handful (of dust) from the hoof
print of the messenger [Jibrîl
(Gabriel) horse] and threw it
[into the fire in which were put
the ornaments of the Fir'aun's
(Pharaoh) people, or into the
calf]. Thus my inner-self
suggested to me." Mûsa
(Moses) said: "Then go away!
And verily, your (punishment)
 in this life will be that you will
say: "Touch me not (i.e.you
will live alone exiled away from
mankind); and verily (for a
future torment), you have a
promise that will not fail. And
look at your ilâh (god), to
which you have been devoted.
We will certainly burn it, and
scatter its particles in the sea."
[Ta-Ha 95-97]

Therefore we establish that their claim is false and Bâtil.

An example of a narration from al-Isrâ’îliyât that is

neutral that which our Sharî’ah has neither
endorsed nor refuted.

The story of the murdered man whom Allâh mentioned in the Qur’ân as being the one
who is to be struck with the meat of the cow (Surat al-Baqarah Verses 67-74). Allâh,
the Most High, said:
And (remember) when you
killed a man and fell into
dispute among yourselves as to
the crime. But Allâh brought
forth that which you were
hiding. So We said: "Strike him
(the dead man) with a piece of
it (the cow)." Thus Allâh brings
the dead to life and shows you
His Ayât (proofs, evidences,
verses, lessons, signs,
revelations, etc.) so that you
may understand. [Al-Baqarah
2: 72,73]

It is narrated that there was a young man from Bani Isrâ’îl

who asked sought to marry his cousin but her father, his
uncle, refused him. At the same time the uncle was
waiting for a group of merchants to visit their town. The
young man asked his uncle if he could accompany him to
the outskirts of the town to wait for the merchants. The
uncle granted him permission. During the journey the
young man killed his uncle and returned to the village
asking if anyone had seen or heard from his uncle. He,
along with a group of men, set out to search for his uncle.
They came upon his murdered corpse and blamed it on
the newly arrived merchants. The young man was given
inheritance from his uncle and was married to his cousin.
When the merchants disputed the accusation they were
ordered to slaughter a cow and strike the deceased with
it.

We do not deny, nor do we affirm this story since there is

no evidence for or against it. The knowledge of its
authenticity is with Allâh.

Third: al-Isrâ’îliyât that viewed from the prespective

of Reports of Information regarding particular
Issues

There are three levels of Isrâ’îliyât when viewed from the

prespective of Reports of Information regarding particular
Issues:

1. In matters of Aqîdah

The previously mentioned incident of the priest is an

example of a report from a person from the people of the
Scriptures regarding an issue of Aqîdah.

2. In matters of Ahkâm (Rulings and Judgements)

An example of this is the incident wherein the Rabbis tried

to conceal the passage in the Torah that stated that an
adulterer is to be stoned to death. When the passage was
laid bare it served as a report of information from their
scriptural sources regarding the punishment of adulterers
and thus it relates to the matters of Ahkâm.

3. In matters of exhortation, biographies and

History
An example of this are the descriptions of Nuh s Ark and
the type of animals brought aboard into it, the ant which
spoke to Sulaiman, and the descriptions of Mûsa s rod.
Stories that do not fit in the matters of Aqîdah or Ahkâm
are included in this third category.

Footnotes

1. Translator: Bukhârî reports that Jubair bin Mutim said, I

heard Allâh's Apostle saying,

'I have several names: I am Muhammad and I am

Ahmad, and I am Al-Mahi with whom Allâh obliterates
Kufr (disbelief), and I am Al-Hashir (gatherer) at whose
feet (i.e. behind whom) the people will be gathered (on
the Day of Resurrection), and I am Al-Aqib (i.e. who
succeeds the other prophets in bringing about good)."
Volume 6, Book 60, Number 419

2. Al-Imâm al- Irâqi quotes Imâm as-Suyûti s, Tadrîb ar-

Râwi, that Imâm Abu Dawûd at-Tayalisi did not himself
write the Musnad. Rather his students gathered it from
that which was recorded from him by Yusuf bin Habîb.

3. This hadîth has in its chain of narration a man named

Shahr bin Hûshab who used to report narrations from Ibn
Abbâs . Shahr is a man whom the scholars have spoken
negatively about. Some of the scholars place his narration
at the level of Hasan (good and accepted but not the level
of Sahîh authentic). Al-Hafidh Ibn Hajr in at-Taqrîb has
judged him to be Sadûq (truthful in general) but full of
errors (in his reports) and known for Irsâl (reporting
directly from the Prophet and not mentioning the name of
the Sahâbi whom he is reporting from). Imam Muslim said
regarding him in the Introduction to his Sahîh, Shahr has
been criticized.

Therefore those who deem his narration to be Hasan or

Sahîh accept this hadîth through this particular
transmission. Those who deem Shahr to be weak reject
this particular chain of narration with regards to this
particular Hadîth.

4. Translators note: This hadîth is reported also in Sahîh

Muslim (Book 039, Number 6699). It is also reported on
the authority of Abu Hurairah, Abdullah bin 'Umar,
Abdullah bin Miqsam and many others. As Muslims it is
paramount that we understand the issue of Tawhîd Al-
Asmâ was-Sifât (Allâh s Names and Attributes). In this
Sahîh, Agreed upon, Hadîth we find that Rasûl ul Allâh
establishes for Allâh a Hand and quotes a verse from the
Qur’ân to lend evidence to the statement. As Muslims we
must believe in the Attribute established for Allâh without:

1. Ta'tîl: Denying their wording Allâh does not possess a

Hand ?
2. Ta'wîl: Interpreting them to change their meaning
The word Hand is figurative and means Power.
3. Tamthîl: Likening them to the Creation of Allâh The
word Hand means it is like our hands.
4. Takyîf: Seeking to explain how they are The Hand is
the kindness of Allâh

Al-Imâm at-Tahâwî said in al-`Aqîdah at-Tahâwîyah:

"To imagine Allâh in a certain form is not correct. The
safest way for a Muslim is to believe in all the attributes
of Allâh without adding any interpretation. To negate
the attributes of Allâh altogether or to compare Him to
someone (anything created), is a deviation from the
right path. Our Lord is unique and without any equal at
all."

Some people have erred in their belief due to the fact that
they find difficulty in accepting that Allâh is referred to as
having a Hand, a Face, Anger, Pleasure, Eyes, etc. all of
which are befitting His Majesty, different than anything
that can be imagined, rationalized or witnessed in the
worldly life. Allâh says, " There is nothing like unto
Him " (42:11), that " There is none comparable to
Him " (112:4) and that " No vision can grasp Him, but
His Grasp is over all vision." (6:103).
A simple example should clarify this problem. A clock has
hands and a human being has hands and the metaphorical
proverbial hands of time are always ticking. There is also
the eye of a needle, the eye of a Hurricane, human eyes,
etc. The three have separate functions, appearance, limits
and so forth. The point is that words carry a
representation that is directly related to our
conceptualization. Those who perform Ta'tîl, Ta'wîl,
Tamthîl, Takyîf are in essence seeking to conceptualize
what is not Allâh and therefore fall into an enormous error
by inferring about Allâh what He is not or denying Allâh
that which He has established for Himself in explicit
wording. Just like we do not confuse the hands of a clock
with our own hands we should not confuse the divine
Hand of Allâh with our own.

Therefore Allâh has a Hand that befits His Divine Majesty.

It is different from anything that is created. It cannot be
seen in the worldly life. It cannot be rationalized, made
similar to, interpreted or denied. It is a Hand because
Allâh says so and His Messenger reports to us.

Assalaamu’alaikum wa rahmatullaahi wa barakaatuh (May peace,

development and safety from guile, and Allah’s love and His blessings be
upon thee).

Assalaamu manit taba’al huda (May peace, development and safety from
guile to who follow the guidance).