The current paper examines the position of interpretative narratives by descriptive-analytic method in the newest contemporary interpretation of Sunni tradition, i.e., " Al-tafser al-waset " by Muhammad Sayyid Tantawy. Although his interpretation method is "ijtihadi", this method had not prevented his use of narratives in better understanding of verses. The current paper is organized in three sections. The first section addresses the interpretative narratives source in which the reviews indicate that the interpreter has a particular tendency to use Sunni sources with the least reference to Ahl al-Bayt (PBUH). He has used main commentaries in addition to “The Kutub al-Sittah”, that is, the narrations are indirectly reported. The second section reviews the types of interpretive narratives which are explained in ten categories. The third section includes the critique of interpretive narratives that indicates the presence of both documentary and textual critiques. The documentary critique is not based on the Biographical evaluation information of the commentator, but expresses the view of others and the narratives are without citing the source and often mention the last narratorhere.

A part of the hadith heritage is dedicated to interpretive narrations, and it is considered as one of the sources of commentators from the writing of early interpretive texts until today. Over time, the extent to which commentators have used narrations has not been the same according to the commentator’s method and his view of the authenticity of interpretive narrations. One of the so-called ijtihadi interpretations, which is also effective on subsequent interpretations, is al-Tabayan fi Tafsir al-Qur’an by Sheikh Tusi, he has used a large number of explanatory traditions in explaining the verses, and this use is accompanied by a documentary and textual evaluation of the traditions. In the document review, he presents other categories besides the common division of hadiths by the ancients, and in the document review, he also criticizes the narrator. In his textual analysis, he has used the submission of hadiths to the Holy Qur’an and Sunnah, intellectual analysis and the consensus of commentators. Paying attention to the Israelits and their criticism is also one of the significant points in the re-examination of the commentary narratives in al-Tabayan. Like his jurisprudence books, he has paid attention to conflicting hadiths and resolved the conflict between them by using preference, combination and kheer.

The present article attempts to discuss the method the followers of the narration-oriented exegesis follow in their use of the narrations. From the viewpoint of the researcher the main defects of the interpretive approach of this movement insofar as method is concerned are two: avoiding the assessment of the sources of the narrations and refraining from analyzing their significance. The most important weakness of the latter is the improper application of the narrations to the verses, mixing the different domains of the language of the Quran and lack of depth in selecting the interpretive hadiths to the extent that it is reduced to mere verbal relationship. The new structure of the discussion, the kinds of analysis and the comparative specimens are some of the distinctive features of this article.

One of the most fundamental objections to Imamieh interpretive narrations is the opposition of the content of these narrations to the rules and criteria governing the field of interpretation. Forms that either lead the reader to deny these narrations or to lead him to accept an unregulated interpretation. However, the exact distinction between different linguistic areas of verses such as Interpretive or ventricular and outward or inward, as well as paying attention to the position of the Imams (as) as instructors of the method of Interpretive and ventricular, the possibility of studying the criteria of these narrations Makes possible. Based on this, this research with a descriptive-analytical method and focusing on narratives with internal and interpretative themes of Ahl al-Bayt interpretive narratives under the verses of the first part of the Qur'an, and with the aim of achieving the models used in the interpretive reading of Ahl al-Bayt has presented models regarding the multi-meaning regularity of these narrations and has achieved six criteria and models. These models include: analysis of the essentials of meaning, explanation of examples, skepticism of Qur'anic concepts, the principle of mediation and manifestation, elimination of specificity and revision of intellectual terms, and compatibility between the three books of creation, compilation and self.

The term nuzilat "revealed", as used in the case of the tafsir hadiths concerned with the Quranic verses related to Mahdism, is subject to one of the following cases: application of the verse to a case other than its original case of revelation, interpretation and thesignificance of the verse, and yet used in the sense of the meaning of the verse. There are 324 verses in the Holy Quran that have received interpretations related to Mahdism. These verses can be categorized in one of the following four categories: Those related to Mahdism, e.g., proclamation of religion (9: 33), and the removal of VWULIH ILWQDK RII WKH ZRUOG WKH YHUVHV DSSOLHG WR 0DKGLVP on the basis of exegetical hadiths, e.g. the Divine days (14: 5), and WKH 'LYLQH YLFHJHUHQW WKH YHUVHV whose significance concern Mahdism, e.g., the mysterious letters Hä Mim, and `Ayn Sin Qaf (42: 1- DQG WKH YHUVHV UHODWHG WR 0DKGLVP RQ WKH EDVLV RI interpretations, e.g., Saul and Goliath (2:249). It is understood that the Mahdism – oriented verses and hadiths do not have the same validity and significance, hence they may have references to political, military, economic, and historical aspects of Mahdism.

The existence of some common features of the‌‌ ‌interpretation of the Shia and Sunni ‌in Al-Tibbyan shows author's motivation to write an approximate interpretation.This has been influential in the way of the quoting Interpretative traditions,‌especially the traditions of ahlul-Bait.In the following centuries, interpretive method of Al-Tibbyan wasused insome‌ Shiite interpretations, especially the MajmaaAl-Bayan.On the other hand, some Sunni scholars praise the moderate method of Tabarsi and as a result, MajmaaAl-Bayan is known an approximate interpretation, According to the age Al-Tibbyan and use of the Tusi interpretive ‌method by Tabarsi,‌this approach must be searched in al-Tibbyan.This study, by using the library method and text analysis, explores the approximate features of Quoting in these interpretations.Attention to non-Shi'a sources, the quoting of many traditions of Prophet and Imam Ali from Sunni sources, the restraint to the quoting of the primacy traditions of Ahlul-Bayt and the blaming Caliphs, and the Lack of quotation of the Shi'i teachings explicitly are among the approximate attributes of two interpretations. use of more resources, mentioning of the Shia and Sunni resources, especially the Shia, abundance of the Shiite traditions Below the verses, especially the traditions of superiority , including the differences of Majmaa Al-Bayan with al-Tibbyan.

One of the most fundamental ideas of Allameh Tabataba’i in Tafsir al-Mizan and that of Ayatollah Javadi Amoli in Tafsir-e Tasnim is belief in the independence of the Quran in authority, indication, and interpretation. They believe that the holy Quran, which claims to be enlightener of everything, is independent in both authority and in stating the signification and connotation of the verses. Of course, both interpreters have employed other interpretational sources such as narrations and historical evidence in their interpretation, which seems to be in conflict with the belief in the independence of the Quran. However, this conflict is resolved by Ayatollah Javadi Amoli’s explanation referring to the non-monopoly of the Quran in authority and indication in his interpretive method and in that of his master, Allameh Tabataba’i. One of the instances confirming this explanation is the use and impact of the narrations related to the occasions of revelation and comparative narrations contributing to the understanding and interpretation of these two commentators. Making an attempt to explain the types and function of narrations in the interpretation process of these two commentators, this article deals with a critical examination of the basis of the independence of the Quran and the impact of narrations on the understanding and the interpretation of Allameh Tabataba’i and Ayatollah Javadi Amoli.

Atyab-ol-Bayan in interpretation of Quran is a Shiite interpretation of the holy Quran in Persian which was written by Ayat-ol-Allah Seyed Abdolhossein Tayeb who passed away in June, 1991. Although the author maintains that some of the interpretational narrations are not authoritative, and he even casts doubt on the validity of the narrations for issues other than religious orders; yet, he abundantly refers to narrations of the infallible Imams (PBUT) and sometimes mentions the reason behind revelation of some of the verses and the related stories, while ignoring the ones deemed invalid. In his interpretation of the straightforward and easy-tounderstand verses, which include appearances and clear provisions, he is satisfied with the appearance, while in interpreting more complicated verses he takes advantage of narrations of the Ahl-ol-bayt and the Holy Prophet's progeny to achieve the essence of meaning of verses of the Holy Quran. As he mentions at the beginning of his interpretational work, narrations from the infallible Imams are used as valid sources for his interpretation and he refers to narrations which are compatible with the appearance of verses to describe the meaning of words or intended purpose of verses and also to raise theological discussions in interpretation. He maintains that the interpretational narrations that are apparently in contradiction to verses, include indicators of concept of verses, hermeneutics, restrictions, particularizations and delineation of verses; however, he believes that in most cases interpretational narrations represent indicators of concept of verses and refers to them as resolver of ambiguity and delineator of similar verses. It is concluded that the late Tayeb could not be considered as a merely narration-oriented interpreter. The way he deals with narrations and his specific approach towards interpretational and theological narrations are the subject of discussion in the present paper.