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The history of tafsir has continued in vary forms right from its beginning to the present, and in this context, a very rich literature has emerged. Sunni and Shiite schools of thought are the head of this circle. In this research, we have tried to study the work of Muhammad Abdur Rahīm Al-Nahāwandī, one of the Shiite commentators who lived at the beginning of the last century, viz. Nafahāt Al-Rahmān fī Tafsīr Al-Qur’ān from the perspective of some basic issues of tafsir principles within the framework of the world view of the age in question. As far we could conclude, the aforementioned work of Nahāwandī contains wide information from Akhbārī school, just like it goes through a line very close to the Usulī school of thought too. When we look at the interpretations of Nahāwandī on the basis of tafsir-ta’wīl, it is understood that tafsir is the meanings understood from the appearance of the words, and ta’wīl is the form used as a mean to reveal the esoteric meaning. He, in this context, did not hesitate to convey the information from both Sunni and Shiite without any differentiations and he put forward a bundle of rational evidence too. It is clear that the interpreter puts a lot of emphasis on the distinction between the inner and the outer, and perhaps the main claim is based on this issue. According to commentator Nahāwandī, all views suggesting that the Qur'an is incomplete are rejected. According to that, the Qur'an had already been written down and was compiled and even interpreted in all of its aspects while the holy Prophet (pbuh) was alive hitherto. According to the commentator, no changes were made in the Mushaf during the period of the caliphs. Only the explanations made by some companions in the margins of the Mushafs were removed. According to the commentator, the sequence of the verses and chapters was sent to the holy Prophet as per the command of Allah almighty by the mean of Gabriel in the same form which is available there in al-Lawh al-Mahfuz (the preserved script in heavens). Because the beauty in the order of the verses and chapters of the holy Qur’an is due to its miraculous nature. Thus, its arrangement ought to be revealed by Allah. Otherwise, we have to accept that a human intervention has taken place in the Qur’an which is not true as Allah almighty has attributed this sacred book to Himself. The commentor Nahāwandī cites Ṭabarī exegesis and narrations from al-Itḳān of Suyûṭī, beside his citations from Shiite authors about the definition and content of fundamental (of established meaning) and allegorical riddle. In the end, he states that the verses that Muhkam verses are those which carry rulings about the laws and the places where the conciseness and ambiguity occurs are mutashabih. According to him, it is blunder to say that the holy Prophet and his infallible successors cannot know the interpretation of mutashabih as Allah Allah almighty have kept its knowledge secrete to himself and that solely He almighty knows it. Benefiting from the science of Islamic theology (Kalām) is achieved by understanding it by others. By associating the muhkams with some issues related to the rules, he concludes that the fundamental information regarding them is given to barely infallible leaders. According to Nahāwandī, abrogation is not badā’ (the fact that reveals to Allah after a time) as the claim of badā’ cannot be accepted because it does not necessitate the ignorance of Allah. The commentator reduces too the number of abrogating/ed verses to a very small number in his work. He states that many of the verses which are declared as abrogated by the scholars of Ahl al-Sunnat, whom he addresses as ‘āmmah (public), are actually not abrogated and he rejects the notions regarding abrogation of the recitation of some verses due to their dependence on āḥād (single) narrations. According to him, such narrations should not be taken in consideration regarding abrogation alike their unreliability regarding the revelation of the Qur’an.