However...

However, she does not follow him in all the nine verses he interprets as referring to the Mahdi . Indeed, she interprets four verses in common with Tabarsi in this respect while also discussing the Mahdi in the Qur’an 61: 9, and in the Qur’an 97: 5. Another difference between Banu Amin's work and that of the two other authors is the absence of Sunnite references in her tafsir . This may be the reason why her tafsir is less voluminous.

Tabataba’i makes the most use of the Sunnite references and being a modern mufassir , his independent view and non-imitation of the opinions of the classical mufassirin , plus the fact that his commentary is based on the principle of having one part of the Qur’an interpreting other parts, has earned him a major position among the Shi’ite commentators, as is the case for Tabarsi. Indeed, Tabataba’i, as we see in his debates, relies more on his own understanding of the verses than the others do.

If we compare the way the verses are interpreted, we get the following results: In the Qur’an 21: 105, the Majma ’, after having reported from other commentators that the verse concerns the Mahdi that he did not reject, reports the view of someone who denies the Mahdi , arguing his case through a demonstration of the weakness of the hadith while affirming that the Mahdi 's appearance is certain and that the traditions concerning the Mahdi are mutawatir .

Banu Amin interprets the Qur’an 21:105 as concerning the Mahdi . As for Tabataba’i, where most of the Shi’ite mufassirin have followed the classical works, saying that according to this verse [21:105] the of the Mahdi will inherit the earth, the author of al-Mizan (Tabataba’i) disagrees with this interpretation, stating that it carries a general meaning, although the belief in the Mahdi itself is certain and has been reported in mutawatir traditions by the Shi’ites and the Sunnites, and there is no need to interpret this verse as referring to the Mahdi .

In the Qur’an 24: 55, Tabarsi and Banu Amin share the same method of interpretation, both interpreting the verse explicitly as referring to the Mahdi . However, Tabataba’i, after having mentioned the views of other mufassirin , offers a broader interpretation of this verse and does not attribute it exclusively to the Mahdi . In the tafsir of the Qur’an 2: 3, Tabarsi reports different opinions concerning the verse; one of them mentions the occultation of the Mahdi .