Tafsīrs (commentaries) are generally divided into two main groups as riwāyat (narration) and dirāyat (comprehension). While classifying, the most prominent aspect is usually considered in determining which group the existing tafsir will be included. It is not possible to categorize tafsir as a purely riwāyat or dirāyat. As there are many riwāyats in the tafsīr that is accepted as dirāyat, dirāyat can also be included in a classical tafsīr al-riwāyat. Information pertaining to riwāyat and dirāyat contained within a tafsīr work reflects the author's intellectual world. It is possible to discern traces of the author's living environment, adopted culture, and affiliation with a particular religious school of thought. However, the justification of previously established theories through the Qur'ānic text poses numerous problems. In addition to theologizing the political understanding of authors, grounding it in the Qur'ān, which is the primary source of religion, constitutes just one of these problems. In Islamic history, every madhhab (sect) that emerged sought to justify its legitimacy by diligently searching for evidence from the Qur'ān and ḥadīth. In this regard, each madhhab referred to Qur'ānic verses to incorporate those that align with their teachings, while attempting to reconcile opposing sections into their frame of mind through interpretation. Furthermore, they have reinforced themselves by conveying certain riwāyats in the interpretation of verses. In this context, Shīʿism, which encompasses numerous factions within its framework, perhaps stands out as one of the most significant among these madhhabs. The Shia madhhabs has endeavored to ground their advocated ideas in the foundation of the Qur’ān and ḥadīth. As a result, they felt obliged to base themselves on the Qur’ān. They accept that each verse has an external and an inner meaning and the important one is the inner meanings that only the imams can know this. While they say the verses that fit their views are muḥkam and the others are mutashābih. This situation has naturally manifested itself in numerous works of Shīʿa scholarship, particularly in the fields of tafsir history, and methodology. Abū al-Ḥasan al-Qummī (d. 329/941), who was a member of the Akhbārī school of the Imāmiyya, is among the early tafsir scholars and important pioneers of the madhhab. Qummī, who is familiar with various branches of Islamic sciences, acted in the shadow of the dominant paradigm to which he was a member while writing his work called Tafsīr al-Qummī and interpreted some verses in order to prove the correctness of his own madhhab. While interpreting the sectarian doctrines, he also benefited from many riwāyats. In his work, Qummī has gone to the way of interpreting the Qur'ān with the Qur’ān, sunnah, sayings of the ṣaḥāba and the ṭābiʿūn, the riwāyats of the imāms and Isrāʾīliyyāt, which are among the means of riwāyats. Qummī has an important position within the madhhab as he is considered a reliable ḥadīth scholar in the Imāmiyya. However, in the interpretation of many riwāyat-based verses in the work, pronouns and phrases have been decontextualized and interpreted on a sectarian basis. For this reason, the work of Qummī, which carries the traces of the first period, has been the subject of the research in order to determine the reflection of the Shia interpretation in the context of the riwāyat. In addition, it is aimed to determine the interpreter's understanding of hadith, al-jarḥ wa-al-taʿdīl (biographical evaluation) criteria, and acceptance and rejection conditions by examining the documents of the riwāyats transmitted in the work. As a result of this study, it was aimed to reveal the Shīʿa interpretation of the Qur’ān through the author and his work, thus it was desired to make a small contribution to the knowledge of the riwāyat tafsīr understanding of a different madhhab. [ABSTRACT FROM AUTHOR]