Riwayat Isrāiliyyāt
DOI:
https://doi.org/10.38073/aljadwa.v1i2.717Keywords:
Isrāiliyyāt, Penafsiran, Ahli KitabAbstract
Efforts to interpret the Qur'an have never stopped being carried out by Muslims. Awareness of the importance of understanding the Qur'an motivates mufassir to interpret the verses of the Qur'an. In addition, with the interpretation, scientific insights are increasingly developing from generation to generation to help various problems in human life. Thus the existence of the Qur'an will always be preserved. The interpretation of the Qur'an was carried out during the time of the Prophet Muhammad saw. The Qur'an handed down by Allah is understood, interpreted, and explained by the Messenger of Allah to the companions. After the Prophet died, the companions had difficulty understanding the verses of the Qur'an related to past events. However, there are Muslims who were previously Jews and Christians (ahlu kitab) who knew of past events. The events they presented for the interpretation of the Qur'an are what is called the history of isrāiliyyāt. In the development of interpretation, it is known that many of the books of interpretation multiply the history of isrāiliyyāt. History is taken to explain the meaning of the verses of the Qur'an. In addition to clarifying understanding, sometimes mufassir deliberately cites the history of isrāiliyyāt for criticism. There are even mufassir who like to take the history of isrāiliyyāt because mufassir is also a muballigh. Regarding the historical law of isrāiliyyāt, some scholars accept, and some refuse. However, some opinions can mediate between the two. It is explained that if the history of isrāiliyyāt corresponds to shari'a, then it can be taken. If the history does not correspond to shari'a it is forbidden to take it. Whereas if the history of isrāiliyyāt is silenced by shari'a, then it is not punished by anything.
Downloads
References
Abdurrahman Ibnu Khaldun. Muqaddimah Ibnu Khaldun, Fasal 5: Ulūm al-Qur’an min at-Tafsīr wa al-Qira’at. Beirut: Daar al-Kutub al-Ilmiyah, 1993.
Abu Ja’far bin Muhammad Jarir al-Thabari. Jami’ al-Bayan fī Takwil al-Qur’an, Juz 8, Bab: Surat al-Kahfi, Hadith: 23328. Beirut: Daar al-Kutub al-Ilmiyah, 1999.
Ahmad bin Ali bin Hajar al-‘Asqalani. Fathul Bari: Syarah Sahih al-Bukhari, Juz 9, Bab: wa Mā Qadaru Allaha Haqqa Qadrihi. Beirut: Daar al- Fikr, 1996.
Ahmad Syadali, dan Ahmad Rof’i. Ulumul Qur’an. Bandung: Pustaka Setia, 2000.
Al-Dhahabi. Al-Isrāiliyyāt fī at Tafsīr wa al-Hadīth. Beirut: Silsilah al-Buhuth, 1987.
Imad al-Din Abu Fidak Isma’il bin Katsir. Tafsir al-Qur’an al-Adzim, Juz 2. Beirut: Darul ‘Alim al-Kutub, 1997.
Imam Bukhari. Sahih al- Bukhari, Juz 8, Kitab: ar-Riqaq, Bab: Ya‘budhullaha al-Ardh. Beirut: Daar al- Fikr, t.t.
Imam Muslim. Sahih Muslim, Juz 1, Muqaddimah Bab: Bayan ‘an Isnad min al-Dīn. Beirut: Dār al-Kutub al-‘Ilmiyah, 1995.
Louis Ma’lūf. Kamus Al-Munjīd: fī al-Lughah. Beirut: Dār el-Mashreq, 1986.
M. Quraish Shihab. Membumikan Al-Qur’an. Bandung: Mizan, 1995.
Manna‘ Khalil al-Qaththan. Mabahis fī Ulūm al- Qur’an dalam Studi Ilmu-Ilmu Qur’an Terj. Oleh Mudhakir. Bogor: Pustaka Litera AntarNusa, 2001.
Muhammad bin Muhammad Abu Syaibah. Al-Isrāiliyyāt wa al-Maudhu’at fī kutub at-Tafsīr. Beirut: Dār al-Jīl, 1992.
Muhammad Sayyid Thanthawī. Banū Isrā’īl fī al-Qur’an wa al-Sunnah. Beirut: Dār al-Syurūq, 1997.
Nasrun Haroen. Isrāiliyyāt”, Ensiklopedi Islam. Jakarta: PT Ichtiar Baru Van Hoeve, 2005.
Sayyid Kamal Khalil. Dirasah fī al-Qur’an. Mesir: Dār Ma’rofah, 1961.
Thameem Ushama. Methodologies of The Qur’anic Exegesis, Terj. Oleh Hasan Basri dan Amroeni (Metodologi Tafsir l-Qur’an: Kajian Kritis, Objektif & Komprehensif). Jakarta: Riora Cipta, 2000.
Downloads
Published
How to Cite
Issue
Section
License
Copyright (c) 2022 Mukarromah, Rika Sartika
This work is licensed under a Creative Commons Attribution 4.0 International License.