Abstract
The narrations of Isrā’īliyyāt are narrations that come from sources based on the pre-Islamic samawi religions, especially Jews and Christians which were later exaggerated by their priests. Usually, the history of Isrā’īliyyāt is in the form of stories such as stories from the supernatural, the stories of previous prophets and messengers, the stories of previous peoples and the stories of the end times. Islam teaches that, only Allah ﷻ is all-knowing of all the unseen, while the prophets and messengers were told by Allah ﷻ a small part of it. The scholars divide the narration of Isrā’īliyyāt into three divisions according to Shariah: 1. Maqbūl (accepted), 2. Mardūd (rejected), and 3. Maskut ʿanhu (silenced). This paper takes the form of a qualitative study with a descriptive design. Based on the three referenced studies, it can be formulated that the influence of Isrā’īliyyāt in traditional Malay hikayat already existed prior to the emergence of Malay-language tafsir works.
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