Abstract:

In the early days, akhbâr narrated in Jewish sources was called isrâiliyyât, but later on, ali lcinds of information transferred to İslam from other sources were called isrâiliyyât. Qur’an presents exemplary sections from the lives of many prophets. However, the stories told do not describe an event with ali its details. It only draws attention to the points that need to be learned. This is what aroused people’s curiosity. In other words, they tried to investigate the aspects that were not mentioned in the story. Companions of the prophet Muhammad often referred to the Ahi al-Kitab (people of the book). The answers received in the face of the questions aslced have found a wide place both among the companions and in the books of tafsır över time. Such narrations have come to precede even the hadith. We believe that the tafsır books written under such a situation should be examined. Because most of the exegetes presented the narra¬tions to the reader without citing the source and without filtering in their exegesis. As a result of our research, we found Abü 1-Barakât al-Nasafî (d. 710/1310) as an example for this situation. In this study, we tried to analyze the narrations about isrâiliyyât in Madârik al-Tanzıl wa Haqâ'iq al-Ta'wıl, the tafsır of al- Nasafi in the context of the surah al-Naml. We examined the narrations men¬tioned in the interpretation of this surah one by one. In our study, we primarily gave the narrations in Madârik al-Tanzıl. Then we mentioned the narrations in other exegeses. If the author of the tafsir we benefited from mentioned an idea related to the narration, we tried to present it. We have revealed the content of the narrations in the tafsir that we have examined by malcing use of other narrations. While giving the verse translations, we benefited from the Turkish tafsır Kur’ân Yolu. As a result of this, we tried to determine whether the mentioned narrations are authentic and if it is a type of isrâiliyyât narration, we tried to determine its scope.

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