خطر الإسرائيليات في التفسير القرآني: حقيقة هاروت وماروت نموذجًا
Israʾīliyyāt and the Integrity of Qurʾānic Exegesis: Reassessing Hārūt and Mārūt through Doctrinal and Methodological Critique
DOI:
https://doi.org/10.33102/jmqs.v22i1.544Keywords:
Isra’iliyyat, Qur’anic Exegesis, Understanding of the Qur’an, Harut and Marut, Infallibility of Angels, Al-BaqarahAbstract
Israʾīliyyāt reports have long occupied a contested position in the history of Qurʾānic exegesis, particularly where inherited Jewish and Christian narrative materials intersect with verses whose meanings require doctrinal caution and methodological precision. This study examines the exegetical implications of Israʾīliyyāt through the case of Hārūt and Mārūt in Q 2:102, a locus of sustained disagreement among classical and later mufassirūn concerning whether the two figures should be understood as angels or as human beings. The objective is to reassess this interpretive dispute by evaluating the textual, theological, and methodological evidence underlying both positions, with particular attention to the extent to which extra-Qurʾānic narrative traditions shaped the dominant identification of Hārūt and Mārūt as angels. Methodologically, the study employs an analytical and critical approach, examining selected exegetical opinions, their evidentiary foundations, and their compatibility with established principles of Islamic creed, Prophetic guidance, and sound tafsīr methodology. The findings indicate that the interpretation identifying Hārūt and Mārūt as human beings is more consistent with doctrinal safeguards concerning angelic infallibility and with a disciplined exegetical approach that prioritises Qurʾānic coherence over narratively expansive but weakly grounded reports. The study further finds that the widespread angelic interpretation is closely connected to the circulation of Israʾīliyyāt materials within certain exegetical traditions, particularly narratives that introduce morally problematic elements incompatible with Islamic theological principles. The discussion argues that this case illustrates the broader danger of allowing unverified inherited narratives to shape Qurʾānic meaning, especially in matters touching upon creed, prophecy, and the unseen. It concludes that critical engagement with Israʾīliyyāt is essential for preserving the epistemic integrity of tafsīr and for purifying Qurʾānic interpretation from reports that conflict with the foundational beliefs and methodological standards of Islam.
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