Especially in light of the many messages you have sent me regarding the authorative nature and authenticity of Ya’juj and Ma’juj narrations; please find an article filled with knowledge about tafseer narrations by a beloved colleague of mine from America, Dr. Ahmad Abdel-Wahab, who is a specialist in Jurisprudence and Jurisprudence methodology.
All praise is due to Allah, and may His praise and peace be upon His beloved Prophet, his family and companions, and those who follow them in excellence until the Day of Judgement.
By the grace of Allah, the scholars of our ummah had a very meticulous and academic system of criticizing the authenticity of reports (which can be seen in the science of hadeeth), and another very meticulous system of correctly deriving rulings from religious texts (which is studied in the science of Usūl al-Fiqh and the sciences of the Arabic language).
Many of our classical scholars of tafsīr, hadeeth, and history would mention all narrations regarding a subject matter, including weak narrations and isrā’īliyyāt (reports taken from the People of the Book). This was not meant to be something that Muslims follow, believe, or act upon, as Muslims only follow from the narrations what Allah and His Messenger have brought (i.e. the Quran and authentic Sunnah). The scholars have mentioned weak reports so that they may be scrutinized by other specialized scholars, and in the case of reports from the people of the Book, then there was a concession from the Prophet (praise and peace be upon him) to relay them without believing or disbelieving in them.
Imam Ibn Kathīr (may Allah have mercy on him) says in his Tafsīr of Surat Al-A’rāf:
“These āthār (reports from the Companions and Tābi’een) seem to be- and Allah knows best – from the reports of Ahl Al-Kitāb (the People of the Book), and it is authentically reported that Allah’s Messenger (may Allah’s praise and peace be upon him) said, ‘If the People of the Book narrate to you, then do not believe them and do not disbelieve them.’
Their reports are of three types:
Some we know are true due to what is proven in the Book of Allah and the Sunnah of His Messenger.
Some we know are lies, because the Book (of Allah) and the Sunnah prove what is contrary.
Some are maskūtun ‘anhu (not explicitly proven or disproven; for are neither supported nor contradicted by the Quran and Sunnah). This is what has been permitted to narrate, due to his statement, peace be upon him, ‘Relay the reports of the Children of Isrā’īl (i.e. the People of the Book), and there is no problem (in this).’ It is such (reports) which cannot be believed or disbelieved, because he said, “So do not believe them or disbelieve them.’ This athar (referring to a specific narration that was said by a Companion), is it from the second category or the third? It is a matter that must be looked into. As for those who reported it from the Companions or Tābi’een, then they believed it was from the third category. As for us, then we are upon the opinion of Al-Hasan Al-Basrī – may Allah have mercy on him- regarding this, and Allah knows best.” (Tafsīr Ibn Katheer, Surat Al-A’rāf, Āyah 189).