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Isra'iliyyat

Daga wikishia

Isra'iliyyat ko tatsuniyoyin Yahudawa, (Larabci: الإسرائيليات ) magana ce game da rahotanni daga litattafan Yahudawa, Nasara da tatsuniyoyi da suka shigo litattafan Muslunci, an ce kutsen waɗannan abubuwa cikin litattafan Muslunci ya yawaita sakamakon tatsuniyoyin da Yahudawa sabbin muslunta suka dinga bayarwa a ƙarni na farkon hijirar Muslunci, cikin ba'arin hadisan Annabi, an hana musulmi komawa ga isra'iliyyat. Kutsen Isra'iliyyat cikin rubuce-rubucen Muslunci, ya faru ne daga tasirin al'adun Larabawa na jahiliyya daga Yahudawa mazauna jazirar Larabawa.

Daga cikin mafi shaharar mutane da suka yi tasiri cikin ƙirƙirar Isra'iliyyat da yaɗa su, akwai misalin Ka'abul Ahbar, Tamim Bin Ausi Dari, Abdullahi Bin Salam, Wahab Bin Munabbihi, Abu Huraira da Abdullahi Bin Abbas. A ƙarni na biyu zuwa na biyar hijira, duk da cewa malamai misalin Fadlu Bin Shazan da Sayyid Murtada sun tashi tsaye kan yaƙar Isra'iliyyat, amma duk da haka sai da ba'arin Isra'iliyar suka kutsa cikin litattafai misalin Jami'ul Bayan na Ɗabari da Tafsirul Ƙummi.

Isra'iliyyat a galibi ana cin karo da su a wutsiyar batutuwa misalin halittar Duniya da kuma yadda kalar Wata ta canja da ɗora ƙasa kan ruwa, tarihin Annabawa da suka gabata, misalin labarin girman jirgin Annabi Nuhu, da jinginawa ba'arin zunubai ga Annabawa kamar Annabi Dawud (A.S) da kuma game da halittu na ɓoye

An rubuta litattafai masu yawa game da Isra'iliyyat, daga jumla akwai littafin "Isra'iliyyat Wa Tasir An Bar Dastanhaye Anbiya Dar Tafasir Kur'an" na Hamid Ƙasimi, da kuma littafin "Al-Isra'iliyyat Fit Tafsir Wal Hadis" na Muhammad Husaini Zahabi.

Nazarin Ma'ana

Isra'iliyyat suna ne na rahotanni daga litattafan Yahudawa, Nasara da tsoffin ƙissososhi da suka shigo tafsiri da hadisan Muslunci.[1] A cewar Zahabi, daga malaman jami'ar Al-Azhar Misra, ba'arin malaman tafsiri sun yaɗa wannan isɗilahin wannan kalma kuma duk wani nau'in rahoto mara tushe (Misalin tatsuniyar Garaniƙ) wace ta kutsa cikin litattafan tafsiri da hadisi, sun lissafa ta cikin Isra'iliyyat.[2] Mas'udi, marubucin tarihi kuma Ahlus-Sunna a ƙarni na huɗu hijira, yana ganin Isra'iliyyat hadisai ne da ba a da yaƙini kan tabbacinsu ko ƙarya ta su.[3]

Kalmar Isra'iliyyat jam'i ne na Isra'iliyyat, da ake dangantawa ga Isra'il,[4] wanda laƙabi ne na Annabi Yaƙub (A.S).[5] Amfani da wannan kalma kan baki ɗayan nau'o'in waɗannan riwayoyi, ya kasance ne sakamakon yawaitar labaran da aka naƙalto daga litattafan Yahudawa..[6] Bisa rubutun marubucin maƙalar "Isra'iliyyat" a cikin Da'iratul Ma'arif Buzurge Islami, farkon fara amfani da wannan isɗilahi ya kasance ne a wani littafi da yake ɗauke da dai wannan suna talifin Wahab Bin Munabbihi (Rasuwa: 114 hijira), marubucin tarihi ɗanƙasar Yaman; duk da cewa ba'arin madogarai sun ambaci wani suna daban ga wannan littafi.[7]

Isra'iliyyat A Mahangar Riwayoyi Da Malaman Muslunci

Cikin hadisai da aka naƙalto daga Annabin Muslunci, akwai batun hani ga komawa ga litattafan Ahlul-Kitabi (Yahudawa da Nasara); cikin wani hadisi ya zo cewa ka da ku yi tambaya daga wurin Ahlul-Kitabi; saboda ba za su shiryar da ku ba, za su kai ku hanyar ɓata.[8] A cikin wani hadisin daban an ce ka da ku gasgata abin da Ahlul-Kitabi suke faɗa ka da kuma ku ƙaryata su.[9] Nau'in waɗannan hadisai sun jawo ƙaranta karkatuwa ga riwayoyin Ahlul-Kitabi a zamanin Sahabbai.[10]

A bisa riwaya da ta zo game da su : «حَدّثوا عن بنی اسرائیل ولا حَرَج",[11]" an bayyana cewa babu matsala a naƙalci hadisai daga Yahudawa.[12] Muhammad Hadi Ma'arifat (Rasuwa: 2006 miladi) daga malamai masu zurfafa bincike a ilimin Kur'ani, ya yi imani cewa wannan hadisi a gaskiya ishara ce daga girmama cikin tona asirin Yahudawa, da ma'anar cewa duk wani mugun aiki da kuke tunani, to daga Yahudu yake fitowa; saboda haka duk abin da zaku faɗa kansu daidai ne.[13]

Ibn Taimiyya da Ibn Kasir daga malaman Ahlus-Sunna a ƙarni na takwas hijira, sun rarraba Isra'iliyyat zuwa gida uku: na farko, riwayoyi da suke samun ƙarfafuwa da Kur'ani da sunnar Annabi, kuma ana iya karɓar su. Na biyu, riwayoyi da suka yi hannun riga da madogaran Muslunci waɗanda suke ababen watsi da wurgi, na uku, riwayoyin da ba a yi ishara kansu ba a madogaran Muslunci kuma ba za a iya yanke tabbataccen hukunci kan inganci ko rashin inganci.[14] Muhammad Hadi Ma'arifat shi ma tare da naƙalin wannan Rarrabawa da kuma kawo samfura da misalsalai ga ko wane kaso guda,[15] Ya tafi kan cewa dangane da riwayoyi kashi na uku ya kamata ayi taka tsantsan cikin naƙalto su.[16]

Dalilan Yaɗuwa

Shigowar Isra'iliyyat cikin litattafan Muslunci, ya faru ne sakamakon irin tasirantuwar da al'adun Larabawan jahiliyya da suka yi daga Yahudawa mazauna jazirar Larabawa. [17]A cewar Abdul-Hadi Mas'udi, masanin ilimin hadisi, wannan tasiri ya ƙaru matuƙa lokacin da ba'arin Yahudawa da Nasara suka muslunta[18] sai riwayoyi daga litattafan Nasara da Yahudawa suka shigo al'adun Muslunci.[19]

Daga jumlar dalilan tasirantuwar musulmi daga koyarwar Ahlul-Kitabi, akwai tarayyar Kur'ani tare da Attaura da Linjila cikin naƙalin ba'arin ƙissoshin Annabawa da kuma rashin fayyacewar kur'ani cikin bayanin ƙissoshin Annabawa,[20] An ce wannan ne ya janyo wasu adadin mutane a ƙoƙarinsu na samun cikakken bayanin waɗannan ƙissoshi suka dinga komawa zuwa ga Ahlul-Kitabi.[21] A imanin Jafar Subhani daga maraji'an taƙlidi na Shi'a, hana rubuta hadisi wanda ya ɗau dogon lokaci kusan ƙarni guda, ya janyo riwayoyin Yahudawa da Nasara suka maye gurbin hadisan Muslunci, suka kutsa cikin madogaran Ahlus-Sunna daga jumla Sahihul Bukhari da Sahihu Muslim..[22]

A gefe guda kuma, an ce Yahudawa tare da ƙirƙirar riwayoyi daga Talmud (Littafi mai tsarki na biyu a wurin Yahudawa) da kuma tatsuniyoyin Yahudawa da jingina su ga Annabi Akram (S.A.W) domin raunana maginan al'adun Muslunci, haka zalika sun maida hankali cikin jirkita hadisan Annabi.[23]

Mutane Masu Tasirin Gaske Cikin Ƙirƙirar Isra'iliyyat

Daga mafi shaharar mutane da suka taka rawa cikin ƙirƙirar Isra'iliyyat cikin sahabbai da tabi'ai, sune: Ka'abul Ahbar, Tamim Bin Ausi Dari, Abdullahi Bin Salam, Wahab Bin Munabbihi, Abu Huraira, Abdullahi Bin Abbas, Abdullahi Bin Amru Bin Asi da Muhammad Bin Ka'ab Ƙarazi.[24] An ce mutane na farko sun kasance gaba-gaba cikin yaɗa Isra'ailiyat, sun taka muhimmiyar rawa.[25]

Ka'abul Ahbar

Samfuri:Main:Ka'abul Ahbar Abu Is'haƙ Bin Mati'i Himyari, wanda akewa laƙabi da Ka'abul Ahbar (Rasuwa: 32 hijira)[26] ya kasance cikin manyan Yahudawa a Yaman[27] wanda ya muslunta a lokacin halifancin Abubakar.[28] Masana ilimin mazajen riwaya, sun ajiye shi a ajin farko na tabi'ai, sahabbai da tabi'ai misalin Ibn Abbas, Abu Huraira, Malik Bin Abi Amir da Aɗa'u Bin Abi Raba sun naƙalto riwaya daga wurinsa.[29]

Kan asasin madogaran tarihi, Ka'ab yana da tsinkaye kan abin da yake ƙunshe cikin litattafan Yahudawa, bayan ya muslunta, sai ya zama yana amsa tambayoyin musulmi cikin wuraren tarukansu.[30] An ce alaƙar da Umar da Mu'awiya suka kasance suna da ita da ƙissoshin Ka'ab, ta yi tasiri cikin kutsawar riwayoyinsa tsakankanin musulmi,[31] ta kai ga wasu lokutan yana yin tafsirin ayoyin kur'ani mai girma.[32]

Tamim Bin Ausi Dari

Babban labari: Tamin Dari

Tamin Bin Ausi Bin Kharija Dari wanda aka fi sani da Tamim Dari (Rasuwa: 40 hijira) ya kasance daga kiristoci da suka muslunta Amul Wufud (Shekara 9 hijira).[33] Masu bincike na Shi'a sun ajiye sunansa cikin layin mutanen da suka shigo da Isra'ailiyat cikin al'adun Muslunci.[34] Bisa riwayoyin Ahlus-Sunna, Tamim shi ne mutum na farko da ya fara labartawa musulmi ƙissoshi a masallacin annabi.[35] Saboda haka a ba'arin rahotanni a zamanin halifancin Umar ya kasacne duk sati yana zantar da ƙissoshi sau ɗaya, a zamanin Usman sau biyu.[36]

Abdullahi Bin Salam

Daidai da abin da ya zo a madogaran tarihi, Abdullahi Bin Salam (Rasuwa: 43 hijira)[37] ya kasance Bayahude da ya muslunta a zamanin Annabi (S.A.W).[38] Kan asasin riwayoyi, musluntarsa ta faru ne bayan jerin tambayoyi da amsoshi da ya yi wa Annabi (S.A.W).[39]

Zahabi, daga malaman Ahlus-Sunna, tare da jingina da naƙalin hadisin Bukhari daga Abdullahi Bin Salam, ya tafi kan cewa Ibn Salam malami ne kuma adali,[40] amma Muhammad Hadi Ma'arifat daga malaman Shi'a, ya bayyana cewa Ibn Salam yana cikin masu ƙirƙirar hadisai.[41]

Wahab Bin Munabbihi

An ambaci Wahab Bin Munabbihi (Rasuwa: 114 hijira) matsayin wanda ya taka muhimmiyar rawa cikin yaɗa Isra'iliyyat.[42] Danginsa asalinsu mutanen Khurasan ne amma shi daga Yaman ya zo.[43] An ce ya san harshen Abraniyanci da Siryaniyanci, kuma a Yaman ya bijiro da rubuce-rubuce masu yawa daga tsofaffin litattafai na magabata.[44]

A cewar Rasul Jafariyan, ɗanshi'a marubucin tarihi, haƙiƙa riwayoyin Wahab a zamanunnukan da suka zo daga baya, sun yi wani irin yaɗuwa mai tasirin gaske ta kai sun kwarara sauran ƙasashe, kuma sun zama kayan aiki da ta kai ga ba'arin masu ƙarancin ilimi masu zantar da ƙissoshi, a cikin taro da masallatai sun shagaltu da ƙirƙirar ƙissoshi.[45]

Rubuta Isra'iliyyat Da Suka Kansu A Ƙarnoni Na Biyu Zuwa Biyar

Game da rubuta ilimummukan Muslunci a ƙarnoni na biyu da uku hijira, wasu adadin riwayoyin Isra'iliyyat sun shigo litattafan Muslunci,[46] Amma malaman aƙida masu warware zare da abawa kamar Fadlu Bin Shazan sun himmatu kan sukan waɗannan riwayoyi.[47] Tare da haka, an dinga jingina da waɗannan riwayoyi a wasu lokuta.[48] Tafsir Ƙummi daga litattafan Shi'a[49] da kuma musamman Tafsir Ɗabari daga litattafan Ahlus-Sunna,[50] sun kasance misali a wannan fage.

An ce a ƙarnoni na huɗu da biyar hijira, nan ma tare da yaɗuwar saƙafar wa'azi da zantar da ƙissa, Isra'iliyyat ta kutsa cikin rubuce-rubuce da ma'abotansa ba sa dabaibaiyi da tantance isnadi, daga jumlar waɗannan rubuce-rubuce za a iya ishara da littafain Bastanul Arifin na Abu Laisi Samaraƙandi, Ƙasasul Anbiya na Kasayi, da wasu rubuce-rubuce masu kama da su da aka ambata daga Sa'alabi da Rabguzi.[51]

An ce Sayyid Murtada, malamin fiƙihu da aƙida a Shi'a na ƙarni na biyar, ya yi baƙin ƙoƙarinsa cikin yaƙar Isra'iliyyat da hadisan ƙirƙirarrun ƙissoshi.[52] Bisa shaidu da suke a hannu, daidai lokacin da ake samun wannan sauyi, an samu malamai misalin Muɗahhir Maƙdisi,[53] Ibn Nadim,[54] da Biruni[55] da suka ba da lokacinsu cikin nazarin tunanunnukan Yahudawa da bincike kan saɓaninsu da Muslunci.

Samfura Da Misalsalai Daga Isra'iliyyat A Cikin Litattafan Muslunci

Akwai misalsalai masu yawan gaske daga riwayoyi na Isra'iliyyat cikin batutuwa daban-daban, daga jumla yaya halitta take, tarihin magabata da ɓoyayyun halittu, da aka naƙalto su cikin litattafan tafsiri, riwaya da tarihi.[56] An ce Isra'ailiyat yawanci an ambace su cikin litattafan Ahlus-Sunna, amma wasu lokutan ana cin karo da su a litattafan Shi'a.[57] A cewar Muhammad Hadi Ma'arifat, haƙiƙa Tafsirul Ɗabari (Ƙarni na huɗu hijira) da Durrul Mansur na Suyuɗi (Ƙarni na goma), suna daga cikin litattafai da Isra'iliyyat suka yaɗu cikinsu daga madogaran tasfiri na baya-bayan nan.[58] Wani sashe daga wurare na Isra'iliyyat sun kasance kamar haka:

Halittar Duniya

Kamar yadda aka kawo cikin littafin At-Tafsirl Wal Mufassirun,[59] a cikin Tafsir Fakhrur Razi, akwai riwaya da aka jinginawa Annabi (S.A.W) kan asasinta an naƙalto cewa, da farko Wata ya kasance yana haskakawa kamar Rana, amma bayan naushin da Jabra'il ya yi masa sai launinsa ya canja ya zama baƙi.[60]

Wasu misalan daban, akwai riwaya da aka ambata cikin Majma'uz Zawa'id kan asasinta, a ko wace Rana mala'iku guda tara ne suna zuba ƙanƙara kan Rana don hanata ƙonewa.[61] Haka nan an naƙalto cewa an shimfiɗa ƙasa kan ruwa, ruwa kan kurman dutse, dutse kan gadon bayan wani ƙaton kifi da ya haɗe da al'arshin Allah.[62]

Tarihin Annabawa Da Magabata

Cikin ba'arin riwayoyin Isra'iliyyat, an ambaci mabambantan sasanni ga jirgin Nuhu;[63] daga jumla akwai sassaƙa shi da aka yi da tsayin zira'i 600 ko 1200, da kuma faɗi da yake tsakanin zira'i 333 zuwa 600, tare da hawa uku da aka tanada domin mutane, dabbobi da tsuntsaye.[64] Haka nan an ce jirgin Nuhu ya yi ɗawafi daura da Ka'aba har sau bakwai, bayan tsayawa a dutsen Judi a ranar Ashura, Nuhu ya ɗauki azumi domin godewa Allah kan tseratar da shi, suma dabbobi da ƙwari ya sanya su yin azumi.[65]

A wasu rahotannin an jingina zunubai ga Annabawa da sam ba su dacewa da sha'ani da matsayinsu;[66] Misali a cikin Tafsir Ƙummi an naƙalto wata ƙissa game da Annabi Dawud (A.S), wai lokacin da ya ga kyakkyawar matar Uriya (Wanda ya tafi yaƙi) sai ta farauce zuciyarsa, ta hanyar dabararsa ya sanya an kashe Uriya. Bayan zargin mala'iku a kansa, sai ya yi tuba na kwanaki arba'in, daga ƙarshe dai ya aure wannan matar, wace ita ce ta haifa masa Annabi Sulaiman (A.S).[67]

Taƙaitaccen Nazari

Ba'arin Litattafai

  • Isra'iliyyat Wa Tasir An Bar Dastanhaye Anbiya Dar Tafasir Kur'an; Wannan littafi wata risala ce ta kammala karatu matakin digri na uku da Hamid Muhammad Ƙasimi ya rubuta. Marubucin a cikin wannan littafi ya tattaro riwayoyin Isra'iliyyat tare da warware zare da abawa da kuma fashin baƙi musamman cikin ƙissoshin Annabawa. Ishara zuwa ga mummunan tasirin Isra'ailiyat cikin al'adun Muslunci yana cikin abubuwan da wannan littafi yake tattare da bayaninsu.[68]
  • Naƙde Wa Barrasi Isra'iliyyat, talifin Fahime Kalbasi; littafi ne da ya ƙunshi bincike tare da suka kan ƙissoshin Isra'iliyyat na annabawa huɗu; Annabi Shu'aibu, Musa, Yusha'u da Yunus (A.S) tare da la'akari da abubuwan da suka zo a tafsirin Addurul Al-Mansur da Nurul Saƙlaini..[69]
  • Isra'iliyyat, Takhrib Wa Tahrifhaye Yahud, na Saifullahi Mudabbir, wannan littafi wani bincike ne a game da yadda Isra'ailiyat suka shiga litattafan tafsiri da riwayoyin tafsiri, da bincike kan ma'aunin tantance su cikin batutuwa daban-daban.[70]

Cikin ƙoƙarin sanin ma'anar Isra'ailiyat, an yi bahasi kan tasirinsu da dalilan shiga cikin tafsiri da hadisi da tarihi, marubucin littafin cikin bayanin rabe-raben Isra'iliyyat da mafi shahara riwayoyinsu, ya mayar da hankali kan bayanin misalai daga waɗannan batutuwa da kuma gabatar da adadin wasu litattafai na tafsiri da suka ɗauki matsayi mai goyan bayan ko na suka kan Isra'iliyyat.[71]

Ku Duba

Bayanin kula

  1. ↑ Dhahabi, Isra’iliyyat Fit Tafsir Wa Hadis, Maktaba Al-Wahbah, shafi na 13-14.
  2. ↑ Dhahabi, Isra’iliyyat Fit Tafsir Wa Hadis, Maktaba Al-Wahbah, shafi na 13-14.
  3. ↑ Masoudi, Muruj al-Dhahab, 1409 AH, juzu'i. 2, shafi. 216.
  4. ↑ Marfat, al-Tafsir Wal al-Mafassirun, 1418 AH, juzu'i na 2, shafi na 79.
  5. ↑ Sheikh Saduq, Ilal al-Shara'i, 1385H, juzu'i. 1, shafi. 44.
  6. ↑ Dhahabi, Isra’iliyyat Fit Tafsir Wa Hadis, Maktaba Al-Wahbah, shafi na 15.
  7. ↑ Haj Manouchehri, “Isra’iliyyat”, shafi. 290.
  8. ↑ Abd al-Razzaq, al-Musannaf, 1403 AH, juzu'i. 10, shafi. 311.
  9. ↑ Bukhari, Sahihul Bukhari, 1422 AH, juzu'i. 9, shafi. 111.
  10. ↑ Ibnu Taimiyyah, Muƙaddimatu Fi Usulit Tafsiri, 1980, shafi na 21-22.
  11. ↑ Bukhari, Sahihul Bukhari, 1422 AH, juzu'i. 4, shafi. 170.
  12. ↑ Haj Manouchehri, “Isra’iliyyat”, shafi. 291.
  13. ↑ Marfat, al-Tafsir Wa al-Mafassirun, 1418 AH, juzu'i na 2, shafi na 93.
  14. ↑ Ibn Taimiyyah, Muƙaddimatu Fi Usulilt Tafsiri, 1980, shafi. 42; Ibn Kathir, Al-Bidayah wa Al-Nihayyah, 1407H, juzu'i. 1, shafi na 6-7.
  15. ↑ Marafet, Al-Tafsir Wa Al-Mafassirun, 1418H, Juzu'i na 2, shafi na 140-138.
  16. ↑ Marafet, Al-Tafsir Wa Al-Mafassirun, 1418H, Juzu'i na 2, shafi na 138-140
  17. ↑ Masoudi, Wada'u Wa Naƙze Hadis, 2009, shafi. 118.
  18. ↑ Masoudi, Wada'u Wa Naƙze Hadis, 2009, shafi. 63.
  19. ↑ Jafari, "Isra'iliyyat Dar Kitabhaye Tafsiri Wa Tarikhi," shafi 43-44.
  20. ↑ Ezadi Mobarakeh, Barrasi Wa Naƙze Isra’iliyyat Dar Tafsir Qur’ani Wa Ahadis Islami,” shafi na 11.
  21. ↑ Ezadi Mobarakeh, Barrasi Wa Naƙze Isra’iliyyat Dar Tafsir Qur’ani Wa Ahadis Islami,” shafi na 11.
  22. ↑ «مشکل اسرائیلیات در حدیث بخاطر بدعت‌های صدر اسلام است»، Kamfanin Dillancin Labarai na Rasa.
  23. ↑ Aburiya, Adwa'u Alas Sunnah Al-Mohammadiyya, Batha Publishing House, shafi. 145.
  24. ↑ Ma’rifat, Al-Tafsir Wa Al-Mufassiroon, 1418H, juzu’i. 2, shafi. 94; Mas’udi, Wada'u Wa naƙze Hadisi, 1388H, shafi na 199-120; Dhahabi, Isra’ililiyyat FitTafsir Wal Hadisi, Maktaba Al-Wahba, shafi na 55-83.
  25. ↑ Jafari, "Isra'ilailiyyat Dar Kitabehaye Tafisri Wa Tarikhi", shafi. 51.
  26. ↑ Dhahabi, Tarikhul Islam, 1413 AH, juzu'i. 3, shafi. 397.
  27. ↑ Zarkali, Al-A'alam, 1989, juzu'i. 5, shafi. 228.
  28. ↑ Dhahabi, Tarikhul Islam, 1409H, juzu'i. 3, shafi. 397.
  29. ↑ Ibn Hajar, Tahdhib al-Tahdhib, juzu'i. 8, 1326 AH, shafi na 438-439.
  30. ↑ Ibn Qutaybah, Al-Ma'arif, 1992, shafi. 25; Mas'udi, Muruj Al-Dhahab, 1409 AH, juzu'i. 2, shafi na 38 da 250.
  31. ↑ Ibn Qutaybah, Al-Ma'arif, 1992, shafi. 25; Mas'udi, Muruj Al-Dhahab, 1409 AH, juzu'i. 2, shafi na 38 da 250.
  32. ↑ Samarqandi, Tanbihul Gafilin, 1421 AH, shafi na 64 da 148; Tha'labi, Ƙasasul Anbiya, Al-Muktabat Al-Thaqafiya, shafi na 4, 13-15, 20-21.
  33. ↑ Balazri, Fatuh al-Baldan, 1988, shafi. 437.
  34. ↑ Ahmadi Miyanji, Makateeb al-Rasul, 1419 AH, juzu'i. 1, p. 659; Amili, Sahih min Sirat al-Nabi al-Azam, 1426 AH, juzu'i. 1, shafi. 127; Masoodi, Wada'u wa Naqzeh hadis, 1388 AH, shafi na 31 da 119.
  35. ↑ Ibn Shabah, Tarikh al-Madinah al-Munawarah, 1410 AH, juzu'i. 1, p. 11; Ibn Abi Asim, Al-Muzakkher Wa Tazhkir da Zikiri, 1413H, shafi na 62.
  36. ↑ Ibn Shabbah, Tarikhul Madina Al-munawwara, 1410H, juzu'i. 1, shafi. 11.
  37. ↑ Marafet, al-Tafsir Wa al-Mufassirun, 1418 AH, juzu'i. 2, shafi. 96.
  38. ↑ Ibn Athir, Usdul al-Ghaba, 1409H, juzu'i na 3, shafi na 160.
  39. ↑ Majlisi, Bihar al-Anwar, 1403 AH, juzu'i. 57, shafi na 241-261.
  40. ↑ Dhahabi, Isra’iliyyat Fit Tafsiri Wal Hadisi, Maktaba Al-Wahba, shafi. 70.
  41. ↑ Marafet, al-Tafsir Wal al-Mufassirun, 1418 AH, juzu'i. 2, shafi. 96.
  42. ↑ Haj Manouchehri, “Isra’iiyyat”, shafi. 291.
  43. ↑ Dhahabi, Sairu A'alamil Nubala, 1405 AH, juzu'i. 4, shafi na 544-545.
  44. ↑ Dori, Nasha'atu Ilmit Tarikhi Indal Arab, 2005 AD, shafi na 92.
  45. ↑ Jafarian, Nashe Ƙisse Pardazan Dar Tarikhi Islam,” shafi na 136-137.
  46. ↑ Haj Manouchehri, “Isra’iiyyat”, shafi. 292.
  47. ↑ Ibn Shazan, Al-Aydhah, 1402H, shafi na 13-17.
  48. ↑ Ibn Sa’ad, Al-Tabaqat al-Kubra, 1410H, juzu’i. 1, shafi. 270.
  49. ↑ Delbari,AsibeShinsi Fahme Hadis, 2012, shafi. 513.
  50. ↑ Marafet, al-Tafsir Wa al-Mufassirun, 1418 AH, juzu'i. 2, shafi. 142.
  51. ↑ Haj Manouchehri, “Isra’iliyyat”, shafi. 292.
  52. ↑ Masoudi, Wada'u Wa Naƙze Hadis, 2009, shafi. 206.
  53. ↑ Moghdisi, al-bad'u Wat al-Tarikh, Maktabat Al-Taqfah al-Diniya, vol. 2, shafi na 116.
  54. ↑ Ibn Nadim, Al-Fihrisat, 1417H, shafi. 34.
  55. ↑ Al-Biruni, Al-Asar al-Baqiyyah, 1380, shafi. 342.
  56. ↑ Jafari, "Isra'iliyyat Dar Kitbaehaye Tafsiri Wa Tarikhi", shafi. 69.
  57. ↑ Delbari, Asibe Shinasi Fahme Hadis, 2012, shafi. 513; Jafari, “Isra’iliyyat Dar Kitabehaye Tafsiri Wa Tarikhi,” shafi. 69.
  58. ↑ Marafet, al-Tafsir Wa al-Mufassirun, 1418 AH, juzu'i. 2, shafi. 142.
  59. ↑ Marafet, al-Tafsir Wa al-Mufassirun, 1418 AH, juzu'i. 2, shafi. 1293.
  60. ↑ Fakhr Razi, Mafatih al-Ghayb, 1420 AH, juzu'i. 20, shafi. 306.
  61. ↑ Haythami, Majma' al-Zawa'id, 1414 AH, juzu'i. 8, shafi. 131.
  62. ↑ Haythami, Majma' al-Zawa'id, 1414 AH, juzu'i. 8, shafi. 131.
  63. ↑ Marafet, Al-Tafsir Wa Al-Mufassirun, 1418H, Juzu'i na 2, shafi na 209-210.
  64. ↑ Tabari, Jami'ul al-Bayan, 1422 AH, juzu'i. 12, shafi na 394-395.
  65. ↑ Tabari, Jami'ul al-Bayan, 1422 AH, juzu'i. 12, shafi na 419-420.
  66. ↑ Delbari, Asibe Shinasi Fahme Hadis, 2012, shafi. 514
  67. ↑ Qomi, Tafsir al-Qommi, 1404 AH, juzu'i. 2, shafi. 230.
  68. ↑ «اسرائیلیات و تأثیر آن بر داستان‌های انبیا در تفاسیر قرآن»، Hadis Net.
  69. ↑ «نقد و بررسی اسرائیلیات»،Kitabkhune Qa'imiyye.
  70. ↑ «اسرائیلیات، تخریب‌ها و تحریف‌های یهود»، Kitabkhune Digital Noor.
  71. ↑ Muezzin Jami, Barrasi Isra’iliyyat Dar Tafsir Wa Hadisi,” shafi. 152.

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