The Quran provides a lot of information in faith, social, cultural and economic fields, as well as information about previous ummahs. In addition, he also talked about ornate places, beautiful views, attractive clothes, delicious drinks and food that match human nature. For example, while Almighty Allah, on the one hand, emphasizes ornaments such as pearls and corals as blessings to people in this world, on the other hand, he informs people of the unique blessings he has prepared for believers in heaven, such as thin and thick silk green dresses, solid gold bracelets, displays woven with satin, easily accessible fruits, ruby and coral-like ornaments. He told us about spouses, flowing water sources, uninterrupted shadows, abundant fruit-bearing cherry and banana trees, comfortable seats, and comforting drinks. All these objects are inherent values that every individual likes and wants to achieve, no matter what faith group he or she belongs to. Although there are names of precious metals and stones such as gold, silver, pearl, ruby and coral in the Quran, the name of the zabarjad stone, which we used as the basis for our study, is not mentioned. Zabarjad is accepted as a strange narration in some hadith texts. Although this is the case, some of the early commentators included the zabarjad stone in their works. The zabarjad metaphor even took them to the point of conveying the narrations originating from Israiliyyat. Although there are stories and narrations taken from Jewish and Christian traditions, Israeliyyât took this name because there were many narrations transmitted from Jews. It has been observed that Israiliyyat entered the tafsir works mostly through individuals such as Abd Allah ibn Salam, Ka'b Al Ahbar, Wahb ibn Munabbih and Ibn Jurayj. It is possible to say that those who showed interest in their narrations were generally early commentators. Ibn Abbas, Abu Al-Aliya Al-Riyahi, Mujahid, Dahhaq, Suddi, Rabi ibn Enes, Muqatil, Tabari and Ibn Abu Hatim are some of them. Some commentators criticized the narrations originating from Israliyyat that they included in their works, while others recorded them as they were, without subjecting them to any criticism. For example, in some of the tafsir works written in the early period, the dwellings and mansions in heaven, the coffin/arcophagus inherited from the family of the prophets Moses and Aaron the Torah tablets carried by the prophet Moses, the magnificent throne of the Yemen queen Bilqis, the mountain of Qaf, and Shaddad in the Babylon region. It has been claimed that the columns in the palace, the pool of Kawthar, and the mounts ridden by believers who will meet Allah in the afterlife are made of zabarjad. For example, Rabi ibn Enes said that the Torah weighed seventy camels and that only Moses and Jesus, as well as Uzair and Joshua, could read it; Suddi narrated that Sakina was a golden bowl of water and that the hearts of the prophets were washed in it. In addition to these, Wahb ibn Munabbih states that Mount Qaf is a mountain that surrounds the entire earth, and Iyâs bin Muawiya's narrations that the sky rests on Mount Qaf in the form of a dome, that it gets its color from it, that the weight of the sky suppresses the mountain, and that the apocalypse will come when Mount Qaf is shaken, are recorded in some tafsir works. It cannot be said that the zabarjad stone is only included in the tafsir works. For example, Jalal Al-Din Al-Suyuti made the zabarjad stone talk in his work titled "Maqamat". Accordingly, he said that Gabriel's wings were decorated with lily of the valley, that the lily of the valley was the ring on the finger of the Prophet Muhammad, that the same ring fell from the finger of the third Caliph Osman bin Affan into the well, after that the cauldron of discord began to boil and peace and tranquility disappeared among Muslims. In this study, the narrations based on zabarjad existing in some tafsir works were analyzed and evaluated within the scope of scientific criteria. [ABSTRACT FROM AUTHOR]