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The Exegesis known as the Qummī exegesis is attributed to Ali ibn Ibrāhīm ibn Hāshim Qummī . This exegesis dates back to the fourth century and is regarded as a narrative commentary among Shiʻa exegesiss. The numerous traditions quoted in this exegesis lead any audience to conclude its narrative nature; however, a thorough and critical examination does not support this judgment. In this exegesis, attention has also been paid to the Quranic exegesis method, along with the interpreter’s use of contemporary knowledge to understand the verses, as well as significant literary resources. This indicates that the Qummī exegesis departs from solely being narrative. The present study aims to briefly present examples of what distinguishes this exegesis from purely narrative commentaries and to demonstrate the various and recurring literary and rhetorical knowledge utilized by the interpreter to provide evidence of Ijtihād within the Qummī exegesis. 

In the major encyclopedias of narrative exegesis, over twelve thousand exegetical hadiths attributed to Ahl al-Bayt has been collected. The exegesis presented in most of these narrations is understandable to everyone and can be considered as the meanings of the Qur’anic words. However, in many of these narrations, words, phrases, and Quranic verses have been interpreted in such a way that the reader cannot easily establish a coherent relationship between them and Quranic words. At times, it is suggested that this type of narrative interpretation is not meant to express the exegesis (Tafsīr), but rather to convey the interpretation (Taʼwīl), and it is also posited that the interpretation of the Quran is not confined solely to the linguistic relationship with the words of the Quran, but rather is a meaning that only the Prophet and Ahl al-Bayt can comprehend. The present study aimed to categorize exegetical narratives and examine the linguistic relationship that each category has with their apparent words and meanings. The author contends that any meaning presented as an exegesis or interpretation for the Quran must have a linguistic connection with the Quranic text, and the reader must comprehend this connection through linguistic analysis. Consequently, any meaning offered in the hadiths, whether as exegesis or interpretation, which lacks a linguistic connection with the words of the Quran, loses its credibility and cannot be accepted as the intended meaning of the divine words

The development of Muslim women's activities and role-accepting in various social layers, including policy making and governance, has always been under the influence of various narratives, such as "Lan Yufliḥa Qawmun wallaw Amruhum Imraʼah," "Yakhruju Qawmun Halakay lā Yufliḥūna Qāʼiduhum Imraʼata Qāʼiduhum fil Jannat," and "Halakat al-Rijālu ḥīna Aṭāʼat al-Nisāʼ," which are attributed to Abū Bakrah. This has constantly posed a serious challenge and relegated women's status in social activities, handing over the role of shaping to men. The present study aims to demonstrate, through analytical and descriptive methods based on library sources, the emergence and significance of such narratives, which have been widely cited by jurists to restrict women's access to social positions and major decision-making. The research results indicated that the narratives discussed by Abū Bakrah, a freed slave of the Prophet, were introduced in Basra and the narrator justified his non-interference in the Battle of the Camel by fabricating this text and attributing it to the Prophet. The "Lan Yuflaḥ" narrative and its similar counterparts, in addition to having weak Isnād, contain texts that contradict historical reports, as evidenced by the just and rational governance of two Iranian queens in the Sasanian government.