حسن اصغرپور

Mohammad Izzat Darvazah, a contemporary Sunni commentator, is the author of one of the few interpretations of the Qur'an based on the order in which the surahs were revealed. In his book al-Tafsīr al- Ḥadīth, Darvazah tried to interpret the verses of the Qur'an according to the social-historical atmosphere of their revelation. Before being a commentator, he is a historian of Islam and this type of his tendency can be seen in most of his works. One of the manifestations of his historical perspective in his Tafsīr is to pay attention to the traditions in understanding the verses of the Qur'an. Tafsir narratives include the noteworthy part of Darvazah’s commentary. Some achievements of the current research show that often, Darvazah did not limit his understanding of the verses of the Qur'an to ḥadīths. Rather, after presenting a contextual understanding of the verses, he tried to strengthen his interpretative understanding with the help of ḥadīths if necessary. Darvazah, rather than accepting interpretative ḥadīths, has turned to criticizing them. His criticism of ḥadīths is mainly based on not quoting them in authentic sources of old ḥadīths of Ahl al-Sunnah; therefore, it can be said: most of Darwazah’s narrative criticisms have a source orientation, rather than a content or document. In the book al-Tafsīr al- Ḥadīth by Darvazah, ḥadīths have played a role in various fields such as: "Determining the order of revelation of surahs", "determining the reason for the revelation of verses and surahs", "virtues of surahs", "commentary on the verses of Aḥkām", "commentary on the stories of the Qur'an and others.

Vocabulary knowledge was established with the aim of serving to understand the difficult words and expressions of the Qur'an. The history of the foundation of this knowledge goes back to the second century of Hijri. The first exegetical works written in the Islamic world were actually books aimed at interpreting and explaining difficult Qur'anic vocabulary, which were published in the form of Gharib al-Qur'an, Ma'ani al-Qur'an and Majaz al-Qur'an. Vocabulary knowledge itself consists of sub-branches; "Al-Qur'an Forms" is considered one of the oldest and most important branches of vocabulary knowledge. "Qur'anic forms" refers to the different meanings of words or phrases from the Qur'an that have different meanings in different contexts of the Qur'an. Undoubtedly, without paying attention to this importance, it will not be possible to achieve a correct understanding of Quranic words and expressions.A look at the narrative heritage of Ahl al-Bayt (PBUH) shows that a large amount of "Qur'anic aspects" have been explained and interpreted at the two levels of nouns (420 words) and phrases (60 phrases). Considering the divine position of the family of Revelation, and their leadership in the field of speech, taking advantage of the correct opinions of these leaders has an effective role in dealing with misunderstandings in understanding the words of the Quran and wrong interpretations of the Quranic phrases. In the transition of Islamic history, many scholars have written works on this subject, but despite the variety and number of works available in this field, none of them ...

The issue of "Tawassul" and its link with "Polytheism"from various verbal principles and attitudes, is seen in the interpretations of the freetians. A group of contemporary commentators from the Sunni tradition have called the "Prophet" a clear example of the Qur'anic verses related to the Tawassul in a manner that is desirable and appropriate to their intellectual-epistemic system. RashidReza is one of the Sunni commentators who has seen denial and prohibition in Al-Mannar's commentary on the issue of "Tawassul". His thought in this regard has been criticized by Ayatollah Javadi Amoli in the interpretation of Tsensim. The findings of this research indicate that RashidReza has a proactive attitude in the subject of "Tawassul", which originated from his verbal presuppositions. He has tried to criticize the Shi'a for the Tawassul of the prophets and the parents by plotting false thinking. On the other hand, Javadi Amoli, relying on the Qur'anic, narrative and rational principles, used more than anything else the method of "redefining the main concepts" To clarify the blend of his concepts and mistakes. Unlike RashidReza, he removed the "Tawassul" from the circle of examples of polytheism and separated the pure unity from the monotheism of RashidReza and his associates. From the point of view of Javadi Amoli, "Tawassul" is a alignment and alignment with the system of creation and divine tradition. Javadi Amoli's criticisms of RashidReza on the issue of "Tawassul"...

The research was conducted to investigate and analyze the initial interactions between Islam and Judaism. A significant aspect of the connection between these two civilizations is observed through the ongoing inquiries by Jews regarding the Prophet of Islam (PBUH), who serves as the leader of Islamic civilization and the founder of the last divine religion. This research holds fundamental importance due to its objective.

This study employs descriptive-analytical methodology, specifically qualitative document analysis. It investigates the historical data regarding the presence of Jews in Islamic civilization, their inquiries to the Prophet of Islam (pbuh), and His responses. The gathered information will be thoroughly examined, analyzed, and assessed Findings.  

The achievements of this research show: The presence of Jews, a few years before the advent of the religion of Islam and the Prophet Muhammad (PBUH), is definite in the field of revelation; therefore, in the analysis and analysis of the political, social and cultural changes of that era, they should not ignore their role and influence. The Jews, through several social coexistence with Arabs and Muslims, played a role in many of the early cultural and social transformations of Islam, and believed in the position and credibility of Jewish thoughts and words due to the repeated promotion of their religion and the induction of the liberal thought, a group of Arabs and simple Muslims. According to historical evidence and the statement of some ancient historians, one of their goals in the Arabian Peninsula was to attend a region based on the repeated eyelashes of the previous prophets, the source of the emergence of the last Prophet and the formation of Islamic civilization. The questions of the Jews fromthe the Prophet of Islam (PBUH) can be found in four general areas: 1. History of the ancients and the past nations; 2. Beliefs: 3. The laws and Legal issues; 4. issues related to Empirical science. The increasing number of Belief questions that make up 72 percent of the total questions, indicates the importance of this issue to the Jews. in the 29 questions raised in this regard, has been raised such issues as: The divinity of God, the polytheisism, faith in the divine prophets, the signs of prophecy, the quiddity of the soul, the resurrection. Since in Judaism, The laws and Legal issues have been widely proposed, they have tried to measure the degree of conformity of the Prophet Muhammad’s (pbuh) replies to their jurisprudential. The nature of the questions of the Jews in the field of laws is discussed by such topics as: “Rajm”, “Menstruation”, “Ahellah” and ... It forms. Their scientific questions also refer to the nature of natural phenomena (thunder), fetal gender and... Has been allocated. The reason for the Jewish question of the Prophet (pbuh) can be categorized into six titles: 1. seeking understanding and awareness, 2. testing the Prophet (PBUH), 3. lying and denial of truths 4. distortion of truths, 5. ignorance (unreasonably) and 6. obstinacy and rejection of the acceptance of the right.The pattern (examplar) of the civilization of the Prophet (pbuh) in response to Jewish questions, reflects the response approach of Islamic civilization to the questions and concerns of other followers of religions. This approach, on the one hand, is a model for how to interact with other owners of religions, and on the other hand, show their goodwill or ill will In confronting the truth. In other words, in light of these questions and answers, it is possible to retrieve the civilization benefits in the field of the interaction of religions with each other. The practical behavior of the Prophet in confronting the Jews, is the Qur'anic model of civilization in the wise interaction with the Jews; a pattern based on four pillars: 1. reliance on common beliefs (Kalema Sawā) 2. disputations in the best manner (Jidāl Aḥ san) 3. Wisdom (ḥik mat) 4. goodly exhortation (al mau’iẓatul ḥasanah).A look at historical documents and reports shows that the Prophet of Islam (PBUH), in response to Jewish questions, first, has "relied on common beliefs". If this Qur'anic mechanism was not solved, it would have benefited from the controversy of disputations in the best manner (Jidāl Aḥ san) (ie: Relying on reasonable acceptable assessments). Throughout his entire Way (Method) of the Prophet was based on wisdom and good sermon. In other words, "wisdom" and "goodly exhortation (al maū’iẓatul ḥasanah)" formed the intrinsic course of the Prophet in any interaction, including dialog with the Jews. However,  today the model of the civilization mentioned, can also be considered in interaction with followers of other religions, including Jews.

The understanding of Qarīb al-Ḥadīth (hadiths containing unbeknown elements of speech) in the structural hadith comprehension is known to be placed under Fiqh al-Ḥadīth (hadith jurisprudence) as a category. The importance of Qarīb al-Ḥadīth is tied to the hadith and its apprehension. The hadith as a form, is descriptive of tradition, and tradition, second to qur’an, serves as a source of providing help in interpreting and understanding Islam and revelational guidance. The ability to discern and comprehend the critical aspects of a narration is contingent on understanding its difficult words and phrases. In fact, on the one hand, with respect to the crucial role and importance of hadiths and on the other hand, the correspondence of narrations with strenuous and unusual words in need of interpretation, the teachings and knowledge of Qarīb al-Ḥadīth has been greatly paid attention to by the hadith scholars from the very first centuries of Islam while seeing eventual advancement and revisions throughout the history of Islamic sciences. The books of Qarīb al-Ḥadīth by Ibn Sallam and Ibn Qutaybah are from the earliest existing works in this field with one being published at the beginning of the third century while the other was put out at the end of the same century. The difference in the writing style and the content of these two works in the two halves of the third Hijri century reveals the remarkable transformation of hadith-writing in that century. These two works differ from each other by their systemic arrangement of hadiths; in such a way that for the matter of hadith arrangement, Ibn Sallam utilizes a documentary process while Ibn Qutaybah uses an integrated system (based on jurisprudential-documented chapters.) The total number of methods used by the two authors in describing hadiths can amount to 23 methods, of which 17 methods are commonly used by the authors while the utilization of 6 methods remain in dispute with each other.

Islamic scholars have always disagreed with each other on explaining the conceptual scope of “apostasy” (irtidād) and determining its examples. A glance at the Shi'ite and Sunni exegetical sources shows that the commentators rely on the three bases of “Qur’anic verses”, “narratives” and sometimes “the historical background of apostasy” for explaining their opinions regarding the rulings related to apostasy and the apostate person. Results of this article prove that the conceptual scope of the term “apostasy” in the Holy Quran is more general than its jurisprudential meaning and application. The context and the combination of phrases related to this issue, relying on “conditional restrictions”, has a ruling aspect; Therefore, some exegetes, citing the “applications of reasons of repentance” believe that the repentance of the apostate is totally permissible; regardless of whether the apostasy is natural or national, or whether the apostate is a man or a woman, or whether the “heresy” has occurred with an intention and blasphemous speech, or with an act that requires disbelief. “Apostasy” in the Holy Quran, hadiths and the practice of Imams (AS) does not simply mean returning from religion and changing one’s view, but the apostate is someone who, after consciously accepting the religion, based on stubbornness and enmity with the intention of attacking the religion, denies the “truth” and not accept the divinity of God or the mission of the Prophet of Islam (PBUH). The main origin of the difference in issuing the verdict of “apostasy” is the two factors of “fundamental difference” and “method of inferring from the verses”.

"Context" is one of the most important elements involved in understanding the meaning of Quranic verses, and paying attention to it has an undeniable effect on understanding the verses more precisely. "Context" is divided into intratextual (essay) and extratextual (current) categories. Muhammad Hossein Fazlullah has made extensive use of both types of contexts mentioned in his interpretation of the revelation of the Qur'an. Some of the various functions of the context in his interpretation are: presenting a different meaning of the word, preferring one reading of the word over other readings, determining the reference of pronouns, resolving the apparent contradiction between the verses, distinguishing the interpretation from "Jari", rejecting the apparent meaning and paying attention to The deep and esoteric meaning, the weakening of some narrations, the reason for the descent and....Based on the findings of this research, more than ten different types of interaction of the commentator can be seen in using the context of the article and the situation in his commentary....

Diverse agents affect the abundance and spread of hadith research in a city or region. The presence of scholars and hadith narrators in that scientific geography and their hadith narrating activities is one of these influential factors. Recognition of famous narrators and typology of common narrations in that school of hadith is known as the best and most important methods of reconstruction of hadith schools. Ray School of Hadith is one of the most important Shiite Hadith schools in the early Islamic century. The exuberance of Shiite’s hadith narrators and the abundance of their narrations in Shiite hadith books, and the experience of two periods of the presence and absence of the Imams (Peace be upon them), are the reasons for the high significance of this school’s research activities. Reconstruction of the Shiite hadith school in “Ray” in the mirror of hadith narrators, the purpose of its creation, accurate recognition of the narrators of this school of hadith, their writings and the typology of their narrations has been investigating in this research. In this regard, the hard learning and prophecy of hadith in this school and the extent of the influence of the narrators of that region from other hadith schools, have also been extracted and reported. With the help of a library method and a descriptive-analytical approach, the present study, has concluded that the activity of Rey Hadith School has started from the time of Imam Saadeh (Peace be upon him).The study of scientific exchanging trips of the hadith scholars shows that this school was the most influential of the hadith school of “Kufa” and in spite of the variety of narrative types received by the narrators, the predominant narration of the hadith school of “Ray” was jurisprudence.

Shia, Mu'tazila and Ash'are have had differences in the explanation of "Prophecy" based on their principles and knowledge bases. Influenced by the teachings of the Wahi family, the Shiites have moderately benefited from reason and narration. On the other hand, Mu'tazila with extreme rationalism and Ash'are with extreme narrativeism have sometimes faced challenges and errors in understanding and explaining the epistemological issues of religion. The issue of "prophecy" and its various dimensions is one of the issues in which the layers of disagreement of Muslim theologians can be traced. The present study is descriptive-analytical in terms of its fundamental purpose and in terms of its method, in which the theological thoughts of Sheikh Mofid, Abu Bakr Baqlani and Abdul Jabbar Mu'tzali on the issue of "prophecy" and its sub-topics have been examined and analyzed. The present research shows that in the thought system of all three, adherence to "reasoning" has a special place. Examining the different dimensions of "prophecy" in the works of Sheikh Mofid shows that he is noticeably affected by the logic of the Quran. Although Sheikh Mufid discusses the methodology and necessity of prophecy, completely rationally and without relying on verses and traditions. Baghalani considers religious knowledge to be among the theoretical sciences, and from his point of view, rational reasons are in the service of Sharia. Abdul Jabbar Mu'tzali, influenced by other Mu'tazilies before him, has a rational view of "Prophecy".

From the beginning of the second century to the end of the fifth century of Hijri, more than 250 books or treatises have been written about the virtues of Ahl al-Bayt (AS). One of the most important works authored in this field is Ibn Maghazali's "Al-Manaqib" (483 AD). Abul Hasan Ali Ibn Muhammad Jollabi, known as Ibn Maghazali, is one of the scholars of Wasit city in the fifth century of Hijri.His book "Al-Munaqib" is a relatively comprehensive collection of hadiths in the field of the hadiths of Manaqib and the virtues of Ahl al-Bayt (AS). Considering the importance of this book, the present research has analyzed Ibn Maghazali's report of the virtues of Ahl al-Bayt (A.S.) with a descriptive-analytical method.After examining the documents and content of 479 narrations (in the form of 251 chapters), the findings of this research indicated that Ibn Maghazali's method in document reporting had three important features: mention of the chain of narrations in the book, mention of multiple ways of narrations, and reflection of some historical facts. A hadith in the documents.In the content part as well, in a part of the book, Ibn Maghazali has reported his names in a general way - without mentioning the name of Ahl al-Bayt (PBUH); Another part - which takes up most of the volume of the book - is dedicated to describing the merits and virtues of Imam Ali (AS).The virtues of Hazrat Zahra (pbuh) and Hassanein (pbuh) have been considered in a more concise manner and from other Ahl al-Bayt (pbuh), in only a few narrations, the virtues of Imam Sajjad (pbuh), Imam Sadiq (pbuh) and Hazrat Mahdi (A) has been paid.

Pointing out the meaning of “ra'd” and especially “tasbīh” in Surah al-Ra'd: 13, the early narrative and interpretive sources have discussed the issue in a variety of different views and approaches. One of these views is the meaning of “malak” for “ra'd” that has been supported by the Shiite and Sunni scholars, due to the existence of some proving hadiths. The believers in the naturalness of the phenomenon of “ra'd” (thunder) as well as those who have interpreted hadiths in this regard, have been called heretics by extremists. In addition, it is not possible to achieve a correct understanding of the verse 13 of Surah al-Ra'd without examining the narrations, especially the popular narrative phrase of “Al-Ra'd-u Malakun” and without analyzing the Qur’anic teachings in expressing the nature and function of other similar natural phenomena of “ra'd” in the world. Findings show that most of the narrative reports in this regard have been quoted in the class of Followers. The words of the Followers end mainly to Ibn Abbas, the famous Companion. In addition to being mawqūf, such reports contain weak and unknown narrators in their sanads, which degrade their authenticity. Examining these narrations after presenting them on the Qur’an and taking an analytical look at other sayings of Ahl al-Bayt (AS), indicates that the idea of scholars who consider “ra'd” as a natural phenomenon is more correct, although this view does not mean denying the angels’ role in affairs of the world.

The elderly, a part of human society, for who in different religious and non-religious cultures and rituals there is a special place and respect. The elderly, due to their abundant experience of ups and downs of life, may be valuable and very strategic models for the development and promotion of all aspects of human life (both religious and non-religious). As for Islam, as a religion based on love and respect, this age group has a special respect and value; the narrations of Ahl al-Bayt (AS) indicate to various dimensions of the position of the elderly in society and the necessity of protecting their dignity. This frequency of roles requires that their place and function in the religious heritage must be considered and analyzed. In this research, an attempt has been made to do this important.

In this review study, the considered information is extracted and analyzed through studying the contents of the Qur’an, the narrations of the Ahl al-Bayt (AS) and related articles, with regard to the keywords “elderly”, “honoring the elderly”, “interaction with the elderly”, “the elderly in Islam” in a total of 25 articles and books under the subject of “elderly”.

According to the narrations of Ahl al-Bayt (AS), there is a direct ratio between the growth and development of human societies and the degree of respect and benefit from the experiences and teachings of the elderly; In other words, old age is not a period of disability and isolation, but a period of service and role-playing, in a different and of course valuable way.

The elderly are the scientific and epistemological authority of human societies. Their experience is a valuable achievement, and a big step towards conquering the new peaks of science and culture. In Islam, there is a direct ratio between increasing age and increasing dignity and respect; this means that old age in Islam is a time of honor, commemoration and sharing experiences with the young generation of society.

Abū Isḥāq Tha‘labī Nayshābūrī is an outstanding Iranian exegete of the fourth and fifth centuries LH. Tha‘labī has been so skillful in various Islamic sciences such as Arabic linguistics (including morphology, syntax (grammatical inflection), vocabulary, and rhetoric), Ḥadīth, exegesis, and qur’ānic sciences that numerous students from many near and far places attended his classes. Tha‘labī’s commentary is a comprehensive and valuable exegesis of the Qur’ān that entails the utterances and viewpoints of many scholars from various scientific fields. Since Tha‘labī’s commentary is largely comprised of the narrations by the Companions and even Ahl al-Bayt (a), it can be considered a narrative commentary. Tha‘labī’s reality-centered and fair spirit has caused him to present narrations from Ahl al-Bayt (a) throughout his commentary. This has caused some biased critics to target him with their criticisms and reproaches. Tha‘labī’s outstanding scientific personality and position has made the exegetes of the ensuing centuries to use his commentary extensively in their works.

Though The Quranic knowledge of Meccan and Medinan (Makkī and Madanī), like some Quranic sciences, has been formed to be influential on the interpretation of the Quran and serve as a way to better comprehension of verses, practically, "the role of this knowledge in the interpretation" has been limited to few usages in the sources of Quranic sciences and has been neglected throughout the thousands of exegetical pages; hence, to illustrate how and how much this knowledge contributes to the development of exegetical discussions, as well as to learn how to use it in understanding verses, it is necessary to reconsider the exegetical sources. The study of the extent of functions of the knowledge of Meccan and Medinan shows that this knowledge has been influential in the issue of “critique” in exegeses. This function is more than of that embodied in the Quranic sciences books for the knowledge of Meccan and Medinan. The issue of critique in the commentary of al-Mīzān presents in two completely different forms and mechanisms: firstly “partial” critique and secondly “general”. Examples of these two forms are seen in three areas of "critique of narration", "critique of exegetical views," and "critique of abrogation of a verse" in the commentary of al-Mīzān. A study of exegetes before ‘Allāmah Ţabāṭabāʼī, regarding his applied examples, proves that they did not generally use the general critique as such he used, showing his concern to the knowledge of Meccan and Medinan. Meanwhile, in his book, the contradiction between the time of revelation of a verse and a narration did not always lead to critique of narration, but he preserved the narration in various ways, and even occasionally used the knowledge of Meccan and Medinan in order to defense the narration.

One of the important concerns of human being is to achieve serenity. Different divine and human schools offer different solutions. In this regard, in the Islamic school with the basis of the Holy Qur'an and the traditions of Imams, several cognitive and practical approaches have been recommended to achieving serenity. The aim of this study was to review the provisions of Surah Mobarakeh Fajr and provide a cognitive-religious strategy for achieving serenity and confidence. The method was a library research with a content analysis style, in which related verses and narratives were analyzed. According to the doctrines of Surah Mobarakeh Fajr, the path of reaching serenity from the cognitive-religious dimension, the belief in the wisdom of God and the realistic attitude towards all blessings, events, conditions, and situations are based on divine true traditions, including the tradition of trouble and experiment. Like other divine traditions, the philosophy of the tradition of trouble is the fulfillment of God's progressive guidance. Based on the doctrines of Surah Mobarakeh Fajr, "trouble approach to the blessings and all the pleasant and unpleasant situations" has been introduced as an effective and contributing factor in achieving heart serenity and confidence

As is clearly understood by reason, revelation and valid narrations, Ahle Bayt, undoubtedly, are talking Quran and right inheritors of the Prophet`s sciences. Some traditional statement has described Ahle Bayt as commanders of speech. As understanding meanings of speech is based on understanding meaning of words, without doubt studying and paying attention to Ahle Bayt`s interpretative views would be of vital importance in explaining meanings of Quranic words and verses. There may be found different methods for commenting Quranic words among which four cases including methods of hermeneutic, extending or narrowing meanings of words, intended and illustrative explanation have been known as Ahle Bayt`s particularities in commenting Quranic verses. In the paper, the methods have been described, exemplified and documented by the holy Quran and Ahle Bayt`s inherit.

In the interpretation of the Quran through the Quran, one of the pieces of evidence is paying attention to the context of the verses. Therefore, Allameh Tabatabai, who paid careful attention to the interpretation of the Quran through the Quran in Almizan, regarded the contexts of the verses with special attention. More specifically, he has used this word over 2111 times to explain the verses and hadiths. This study, unlike previous studies that only investigated some aspect of the context of the Almizan, investigates the whole aspect of the context in Almizan through analytical and descriptive methods based on two axes: positive and negative macro-discourse. Fourteen different functions in the context of positive actions such as the expression of religious rituals, dating the verses, explaining ambiguities, explaining the meaning of the verses, and determining the meaning of words were determined. Likewise, three approaches regarding the context of thenegative performance were determined.

Three sub discourses about the social area of the community relating to the early Islam were formed: the VelaI discourse, Khilafah discourse and the Sultanate (Absolutism) Discourse which all of them have put Islamic clothes on and tried to get (obtain)
the group mentality of the society by closing the Islamic floating signifiers (Islamic virtues) to the central signifier of their discourses. Consequently, to achieve this importance, these three discourses define their floating signifiers according to their central signifiers. As the replacement encouraging good by discouraging bad in the society originates (resulted)from their definition (interpretation) of these two which turning good deeds (Al Maroof) to evil deeds (Al-Munkar ).Because the speech of the holy prophet has been Velāyat (Guardianship): Only Allah is your Vali and His Messenger (ÅöäøóãÇ æóáöíøõßõãõ Çááåõ æó ÑóÓõæáõå), This paper is going to answer this question what the VelaIat discourse has presented for the floating signifiers which were not accepted by others and made two discourses create: Khilafah discourse and the Sultanate (Absolutism) Discourse. For answering this question, it will discuss the argument (dispute) between the VelaI discourse of Imam Hussein (p.b.u.h) and Khilafah discourse of Yazid ibn AbiSufyan as a case study.

Since the information on the Iranian markets as a developing country are not complete and clear and market performance in different provinces of Iran is not unified and competitive, so the prices of goods in certain markets are not identical. The main purpose of this paper is to examine price-level convergence hypothesis and convergence speed among Iranian provinces over the period of 2007 through 2012 by adopting pair-wise approach which has been recently developed by Pesaran(2005). In this approach, the time series models (ADF, DF-GLS and KPSS unit root tests) have been applied. The empirical results indicate that according to the ADF and DF-GLS tests, the price convergence among the Iranian provinces have been poor and based on the KPSS test, in half of pair provinces, the price convergence have happened. Also, the average speed of convergence has been estimated around 1.8 months.

Survey on Quranic Lexicons dates back to the early years and decades of early Islam. Abdollah Ibn 'Abbas can be considered the most famous and outstanding Quranic interpreter of all the Prophet's Companions with the exception of Imam Ali. Some like Ignaz Goldziher - bringing up a number of illusions and without considering the so many firm and obvious proofs and evidences confirming the valuable role and status of Ibn 'Abbas in interpreting Quranic Lexicons and confirming his reliance on genuine Arabic sources including Pre-Islamic Poetry and proverbs – have raised doubts about the genuineness of Ibn 'Abbas's interpretation heritage of lexicology; they suggest that it is the product of his questions from a person by the name of Jilan ibn farvah. This survey tries to prove the inaccuracy of the claim according to some historical and narrative reports and evidences.