The Whigs were a part of England Aristocrats who rised under rulling of stuarts dynasty in 17 century. they were emphasizing on institutional Kingdom and opposing to the despotic rule of Stuart kings. Whig Interpretation of history is a term which was used by british Herbert Butterfield for the first time. In his view it was an interpretation of history, believed in the concept of an ancient, Liberd Teutonic institution; Magna Carta. to the whig historians. The past is a story of success and English history the tale of the triumph of constitutional liberty and representative institutions. This article first study the historical backgrounds of the whig rising and then research the historical view of them.

Mohammad Ibn Jarire al Tabari is the great historiand and commentator in the third century.Tabari followed special style in his writing. For example like most historians and commentators in the news about prophets and races of the past specially what has been mentioned in the Koran, Tabari relyed on narratives of Jews and Nasari which some led to weaknesses in his writing.Taberi for the first time in the his history of Islamic in an atmosphier in which some groups were contradict with commentary and other groups consider commentataory allowable on the condition that it was based on prophet helpers and propletic commentaryies gave a complete commentary of Koran based on the narratives.Although the translations based on Tabri’s works are quite different its literary value and aestethic aspect can not be ignored.

Simply speaking legislative history is the history with regard passage of a particular legislation. It includes: the government's statement of reasons for a bill and the legislative antecedents statutory provision under consideration; pre parliamentary materials relating to the or the statute in which it is contained, such as reports of and commissions reviewing the existing law and recommending and; parliamentary materials such as the floor debates in the legislature. In our legal system, the validity of the legislative history in legal interpretation is somehow considered as unquestionable presupposition. Therefore, the institutions responsible for interpretation, including the Council of Guardian, feel committed to it. Despite the role of legislative history in legal interpretations, its nature, types and criteria are unclear and unresolved. In this article, I first provide a precise definition of legislative history and its types, and then try to convince you that any reference to legislative history in interpretations is misleading. For, first, there is no such thing as the intention of the legislature to make legislative history a means of collecting it; Secondly, assuming the existence of the intention of the legislator, such a thing is not accessible to the interpreter, and thirdly, assuming that it is accessible, the search of the intention of the legislator through the legislative history has no unconstitutional.

نادرستOrientalists have used an argument called the argument of silence in the dating of hadiths. This argument has caused a great deal of controversy and has led to criticism from Orientalists such as Shakht and Yanbal by Muslim and Western critics. What is challenging in this regard and a place for reflection is the great similarity of the argument of silence of Western hadith scholars with the rule of "Law Kana Laban" of Shiite jurists. The present article has analyzed the dimensions of these two arguments by comparatively studying the argument of silence of Western hadith scholars and the rule of "Law Kana Laban" of Shiite jurists. In the argument of silence, the condition is related to the author's condition, but in the rule of "Lu Kan Kan Laban", the condition is determined based on the type of problem - public affliction. In both arguments, the significance of the issue lies in the context. There is also the condition of not hindering registration and publicity in both arguments; However, it is not specified in the argument of silence. These two arguments are effective in dating and validating hadiths, provided that the conditions for each are met.

It is necessary in understanding and interpretation of the Quran to pay attention to the history especially the history of the Age of Ignorant as one of the most important evidence to understand the historical context. Age of ignorant has a crucial role in understanding and interpreting many verses and understanding and finding the roots of established and validated orders. Recognizing the different traditions and customs of the Age of Ignorant like the ritual traditions and customs and sacred rites of the Pilgrimage, social and family customs and traditions, and economic and business customs has a role in understanding and interpretation of the many verses involved. Being aware of the opinions, beliefs and religions of the Age Ignorant has a role in knowing the environment of the descendent of the Quran and understanding many verses of the Quran.

In his Qur'anic Studies, John Wansbrough tried to show for the first time that the so-called Tafsīr Ibn 'Abbās or Tanwīr al-Miqbās min Tafsīr Ibn 'Abbās did not go back to the original interpretations of Ibn Abbās; nor has it been compiled by al-Fīrūzabadī (d. 817 A.H.). Dating the text around the end of 2nd century, he considered it as Tafsīr of al-Kalbī (d. 146 A.H.). Nearly two decade later, his pupil Andrew Rippin through analyzing its available manuscripts, concluded that this work was nothing but Tafsīr al-Wādih written by Diniwari at the end of the third, or early forth century. However, he also confesses for some relations between al- Wādih and Tafsīr of al-Kalbī.The present article firstly seeks to estimate Rippin's method in dating the Tafsīr and his identifying its author by ignoring the isnāds and simply relying on literary element of the text. Secondly the author shows that contrary to Rippin, the real compiler of al- Wadih or Tafsīr Ibn 'Abbās is not 'Abdullāh ibn Muhammad ibn Wahb al- Dīniwarī (d. 308 A.H.), but 'Abdullah ibn al-Mubarak al-Dīniwarī However, he accepts Rippin's dating of the text itself and ascribing it to around late third Islamic century

Tā rī kh-e Bayhaqī is among the masterpieces of Persian prose, and every Persian-speaking scholar knows about it since it carries both literary and historical merits. The prose language of Tā rī kh-e Bayhaqī is so rich and arresting that makes it unique in the literary history of Iran. texts ever existed in Iran’ s literature history. Bayhaqī is among those writers who have shown their artistry in using Persian words. Since the main focus of this article has been investigating the originally Persian words and terms in Tā rī kh-e Bayhaqī , the linguistic features of pure Persian language in his prose have been analyzed and studied via a descriptive-analytical approach. To do so, the derivation and word formation of the prose has been explored first, and then the etymology and history of different parts of speech have been traced back, and as the last step, the frequency of the words in the book has been presented quantitatively. In addition to Arabic, Turkish and Mongolic words, Bayhaqī has used Pahlavi, Avestan and Persian words abundantly in his work. The most frequently-used Persian words in the book are nouns, verbs, adjectives and adverbs respectively, and they are either simple words, derived nominal or compounds structurally; though derived nominal and compound words are more frequented than simple words.