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In the Anti-Narcotics Law approved in 2016, the legislator has made punishment as the governing criminal policy for drug crimes by determining heavy punishments such as death. The text of the anti-narcotics law has considered "corruption in the world" and "quantitativeness" as criteria for criminalization. In this regard, the question that is raised is: On what basis are the rules of "corruption in the land" and "quantitativeness" established in the anti-narcotics law? By considering the verses and traditions, it can be understood that even if drug crimes are considered as an example of corruption in the world, in order to establish the crime of corruption, qualitative criteria such as the extent of the committed act, major damage to individuals and society, and the continuation of it, are The basic elements are introduced. While the legislator is trying to interpret and clear the ambiguity of the mentioned qualitative criteria by placing the quantity of discovered drugs as the basis. In this writing, using the descriptive-analytical method and relying on reliable Islamic sources, the conclusion has been reached that in order to determine the crime of corruption, qualitative criteria and the extent of the impact that corruption has on individuals and society are considered. Quantitative approach has no Sharia and Quranic basis and contradicts the philosophy of independent criminalization of corruption on earth, which is to eliminate the root of corruption and corruption in society and maintain social order.

After the holy Qur'an, hadith is the most important source of knowing the intentions of the verses of the Qur'an, and therefore the recognition of authentic hadiths is very important. From the beginning of Islam, the phenomenon of fabricating hadith by dissidents and hypocrites has a long history and has been used as a weapon. The Holy Prophet (PBUH) and the Imams (AS) and consequently the scholars and scientists of the Islamic religion, by using certain methods, have provided the ground for Muslims to identify the Sanad of the narrations and have thwarted this great conspiracy with special instructions. They used instructions such as the spread of the science of rijāl in order to identify truthful and reliable narrators and reject weak narrators. And in the field of protecting the text of hadiths, they used methods such as presenting hadiths to imams and scholars, comparing manuscripts, allowing the narration of hadiths, listing methods, etc. Therefore, one of the important issues of Islamic sciences in the field of Qur'anic interpretation is the issue of narrative interpretations issued by the Holy Prophet (PBUH) or the Imams (AS).And these interpretations have a lot of confusion and some of them are fake narrations or Isra’iliyyat, and some others are for adaptation rather than interpretation of the verse. Therefore, according to these inconsistencies that exist in the narrative interpretations, the following narrations should be carefully studied based on the guidance of the Infallibles (AS) and their true followers. So by studying the narrative interpretation, we can find some strategies including assimilation, separation and classification of narrations in narrative interpretations. This article is an attempt in this direction that deals with this issue through a descriptive-analytical method.  

Abu Ishaq Ahmad ibn Muhammad ibn Ibrahim Tha'labī Nayshābūrī is one of the Shafi'ī commentators in the fourth and fifth centuries AH, whose commentary under the name of Al-Kashf wal al-Bayān fī Tafsīr al-Qur’an is an important source for commentators after him. In this commentary, among the countless narrations narrated from the Companions and Followers, the narrations of Ahl al-Bayt (AS), as well as of their merits can also be seen. This has led to sharp criticism of Tha’labī and his interpretation by some of Sunni scholar. On the other hand, the existence of this feature in his interpretation has attracted the attention of some Shiite commentators. Out of about 455 narrations narrated from Ahl al-Bayt (AS) in the commentary of Tha’labī, 292 narrations from Ali ibn Abitalib, 77 narrated by Ja‘far ibn Muhammad, 35 narrated by Muhammad ibn Ali, 22 narrated by Ali ibn Husain, 12 narrated by Reza, 11 narrated by Hasan ibn Ali, 3 narrations from Mūsa ibn Ja‘far, 2 narrations from Hussein ibn Ali, and 1 narration from Fatemeh Zahra (AS), which are very small amount in comparing with other narrators but it is important. This article has used descriptive-analytical method: typology, study and evaluation of narrations narrated from Ahl al-Bayt (as) in the Tha’labī's interpretation.