Kajian berikut juga hendak mengoreksi kesimpulan bahwa Al-Burhān fī Tafsīr al-Qur'ān merupakan tafsir yang benar-benar mewakili corak pemikiran akhbārī murni karena tidak semua riwayat dalam kitab tersebut berasal dari Rasulullah ataupun ahlul bait, di samping al-Bahrānī sendiri tidak secara ketat menerapkan prinsip-prinsip pokok aliran akhbārī. Dalam perjalanannya, corak akhbārī terbagi dua, yaitu corak akhbārī murni dan corak neo-akhbārī. Tulisan ini hendak mengukuhkan bahwa corak akhbārī bukan hanya kecenderungan dalam pemikiran Syi'ah pada abad ke-11, namun telah memainkan peran signifikan sebagai pemicu geliat intelektual Syi'ah. The study would also like to correct the conclusion that Al-Burhān fī Tafsīr al-Qur'ān is the Qur'anic exegesis that really represents the pattern of the pure traditionist thought, because not all of the narrations in the book came from the Prophet or the family of the prophet (ahl al-bait), besides, Bahrani himself does not strictly apply the basic principles of the traditionists school.
Along the way, the style of Traditionist is divided into two styles namely the Pure Traditionists style and Neo-Traditionists style.
This paper is going to confirm that the pattern of the traditionist (akhbārī) is not just a trend in the Shi'i thought in the 11th century, but has played a significant role as a trigger of Shiite intellectual stretching (movement). The presence of such a biased interpretation can not be separated from the author's cultural and social political context as he lives in the midst of contests, rivalries and political intrigues of Muslim groups in a particular era in history. This tendencies were found in al-Qummi commentary on Alu Imran and al-Nisa’ Surahs. It also explains how the interpretation becomes a field of meaning contestation.
The study of al-Qummi's commentary explains how the verses of the Qur'an are understood in such a way by a person living in the certain context to favor the Shi'a school and attack its opponents. The verse of the Qur'an is often used as a legitimation of understanding in religious discourse. The study of political bias in Quranic commentary is of great interest following the contexts that led to its emergence.
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