The goal of this study is to analyze the literary-exegetic content of Abu Muslim Isfahani – his literary view in the process of exegesis – derived from Majmaʿ al-Bayān considering the view of other exegetes with the intent to refine some of the acceptable central content in the exegesis clearly and distinctively. In the present paper, through a descriptive-analytic method of research, we have strived to answer the following questions: which of the literary content of Abu Muslim in Majmaʿ al-Bayān is general, which of the addressed literary content is different or consistent with the views of Abu Muslim and other exegetes, and which is specific to him. The result of the study is that the effect of the selected literary content has been investigated in Abu Muslim’s exegesis of these verses and their differences with other exegeses. Among the views that are specific to him, some that can be indicated are the following: the referent of the Arabic pronoun hāʾ [2: 74], allegory [2: 230], and his belief in exaggeration and emphasis [2: 90 & 7: 150] and some of the content that is not different from the views of most exegetes and is common with them is the following: the type of alif and lām (Arabic letters that may come at the beginning of a word and can have different meanings) and their meaning regarding the word “human being” (insān) [76: 1], content such as the combination and meanings of lā (letters lāʾ and alif of Arabic) [56: 75 & 75: 1], the tone and combination of the phrase “then Allah increased their sickness” [2: 10] (Qarai translation), and the referent of the pronoun in [2: 74].

Majma 'al-Bayan is one of the most important interpretations of the heritage of the Shiite school. Tabarsi has used the views of Sunni and Shiite commentators in his commentary. Abu Muslim in Majma 'al-Bayan, according to the rules and criteria of interpretation, the data are analyzed in order to achieve the inner layers of rules and criteria in the interpretive method using descriptive-analytical method. Prominently and sharply, he has used different interpretive methods in interpreting verses, and despite his attention to the application of interpretive rules and regulations, in some cases he has neglected them, for example, rules such as: not paying attention to the context of verses, without Attention to the tone and melody of the word, the adoption of a meaning that is unlikely and the slippage in the use of the source of reason in ijtihad pointed out the verses, with all these descriptions, his method not only did not cause serious damage to the Assembly, but also confirms and witnesses. Tabarsi's interpretive views are in his interpretation.

Proponents of the occurrence of abrogation in the holy Quran believe that the abrogator and abrogated are among Divine commands which are carried out by God due to His knowledge of His servant's best interest. On the contrary, opponents of abrogation hold that God's Book is an all-comprehensive and everlasting command with no contradiction and falsehood. In fact, they believe that abrogation is a kind of deficit in God's knowledge and a defect. Although Fakhr Razi and Sheikh Tusi have two distinct theological views, they have certain views about abrogation, given their rationalistic approach to exegesis. Their views about abrogation are worth of studying, given Abu Muslim Isfahani's view on commentary issues, who is the most prominent Muslim Scholar denying abrogation. In the introduction of his Tebyan commentary, Sheikh Tusi elaborates on abrogation and its three types, and regards them true, while Fakhr Razi mentions different views about the occurrence of abrogation in some Quranic verses, pays particular attention to Mutazilite Abu Muslim Isfahani's views, and regards most of them as correct, which is unexpected as he is an Asharite. It seems that Fakhr Razi has tendency towards his views in terms of abrogation. Sheikh Tusi also has a view about some instances of abrogation, which is different from those of other Shia scholars.

In the second century AH, the Mu'tazilites turned to rationalism in religion, especially in the interpretation of the Qur'an and Hadith, so as to confront Ahl al-Hadith and extremist narrativism. That resulted in the emergence of literary interpretation and its gradual evolution. In order to show the role of rationalism in the tendency of Mu'tazilite commentators towards literary interpretation, the present article, using the analytical method, examines the place of rationalism in Quranic interpretation and its effect on the emergence and expansion of literary interpretation. It also compares some of the rationalist viewpoints, particularly those of of Abu Muslim and Zamakhshari, two Mu'tazilite rationalist commentators, with those of the narrative commentaries of Ahl al-Hadith and Ash'arites. The result of this research is that the Mu'tazilites' rationalism has an obvious role in the emergence and expansion of literary interpretation and also there is mutual influence between these two approaches to interpretation. However, these two literary interpretations have resulted in wrong understanig of some verses.

Abu Moslem Mohammad Ibn-Ali Ibn-Hussein Ibn-Mehr Izad is literary grammarian of fourth and fifth centuries whose name has been mentioned in some of the sources of sixth and later centuries. He was born in Darb Kushk quarter of Isfahan in 366 (L.H) and became one of the scholars of Isfahan school after passing scientific levels. Ibn-Moghri of Isfahan is one of his teachers and Khaje Nizam Al-Molk and Isfahani Hamami are among his most famous students.Although Abu-Moslem was one of the great literary figures of Isfahan, it seems that he was not considered as an interpreter and probably he had some ideas about the interpretation of some verses of Holy Quran. There is no written commentary which belongs to him and there is no commentary ascribed to him in the works of past scholars but in some texts he was mistakenly considered as an interpreter and a commentary was ascribed to him because of the name resemblance.

One of Abu Muslim's strange actions was the killing of famous and former 'Abbasid missionaries like Abu Selmah Khalal, Solayman b. Kathir, Lahiz b. Qarizoo, etc. Abu Muslim himself was called a propagandist. He led the 'Abbasid uprising in Khorasan. He had a very keen mind and made his decisions skillfully. Making a documentary research, the present paper investigates Abu Muslim Khorasani's plans, motives, and aims of killing those missionaries whose record was longer in the 'Abbasid movement than his own. 'Abbasid veteran propagandists did not consider Abu Muslim as an important personality even at the height of his fame and glory because during his adolescence he was a slave who was presented as a gift to 'Abbasid Imam by missionaries. This Abu Muslim's hostility towards missionaries made him kill them after he reached glory and gained power as the leader of Black Garments.

Narration and recounting about Abu Muslim Khorasani and his uprising have always been the literati and historians and each described it according to their own understanding and attitude. Amongst all two Arabic and Persian literati – Jurji Zaydan and Abu Taher Tarsusi have studied Abu Muslim issue with a special attitude and offered various concepts as well as contradict ones. According to his status, the present paper intends to compare the structure and the content of Abu Muslim Khorasani and Abu Muslim Nameh's stories. The results show that there is no evidence of effect and affect between two stories. The real character of Abu Muslim has been distorted somehow in both works; Zeaydan has been more successful in considering the form and content both rather than Tarsusi.

The current study is aimed at reviewing a selection of Abu-Moslem’s exegetical comments in Majma al-bayan from Allameh Tabatabaee’s perspective. After expressing his own precious ideas on some issues, Allameh has criticized Abu-Moslem’s exegetical opinions directly, and sometimes has questioned his ideas without even mentioning his name. Allameh has rejected some of Abu-Moslem’s exegetical ideas using convincing reasons. The present qualitative research study intended to specifically deal with Abu-Moslem’s ideas criticized by Allameh. This library-based research reviewed certain topics such as Abu-Moslem’s jurisprudential-interpretive commentary, how Abel was buried and what processes were conducted in his burial, resurrection, rational reasoning, etc. Allameh’s critique discards Abu-Moslems’s viewpoints including (1) views which sharply contradicts the consensus of most interpreters, (2) views that contradicts the surface structure of the Quranic verses. (3) and opinions that have been proved invalid using intellectual and Quranic reasons.Key words: Majma al-bayan, Abu-Moslem’s Views, Review, Allameh Tabatabaee’s Views.

The personality of Abu Muslim Khorasani has been reflected in various forms in the texts. In the hadith sources, Abu Muslim is often introduced as someone who was against the Shia Imams. In polemical-theological texts, Abu Muslim is introduced as the avenger of Ali's family, the overthrower of the generation of the Imams, and the destroyer of the Umayyads. But in the folk stories and especially in the narrations that we know today as Abu Muslim name, Abu Muslim is not only a Shia person, but also one of the special Shiites who received the spiritual teachings of the Imams and is himself a follower of the Tariqat and he has transcendental benefits. The same image of Abu Muslim entered the Sufi circles through the tradition of story-telling, and later became one of the important pillars of the Safavid Khanqah Invitation. After the Safavids came to power, the Safavid Sufis, by promoting the stories of Abu Muslim, kept alive the goals of the Safavid uprising and increased their followers. The religious jurists of the Safavid court, in an effort to curtail the influence of the Sufis, were the first to recognize this and subsequently prohibited the reading of stories about Abu Muslim. This article demonstrates that the banning of stories, the reading of stories, and the distortion of Abu Muslim’s image were fundamental measures taken by religious jurists to combat the proliferation of Sufism during the Safavid era.

Abu Mslim Nāme is the life-story of Abu Muslim of Khorāsān written on the basis of mythological structure of Dragon-Killer. After the assassination of Abu Muslim, Iranians, once more gave credit to conventional myths, but reevaluated them so much that they finally converted history to mythology. The present article, after a structural analysis of Abu Muslim’s life-story, examines the diverse transformations and displacements in Fereydoon Myth (The Dragon-Killer) in order to explain the reasons of these changes based on historical and psychological documents. The article concludes that these evolutions have taken place mostly under the influence of religious functions and in cases due to the effects of literary imagination.