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Al-Tabarsī is one of the glossators in the Shī'ah gloss tradition in the second middle period or the first sagacity period. Al-Tabarsī who had a wide knowledge in the various knowledge branches was mentioned as a glossator, narrator of Muhammad's all sayings, deeds and approvals and writes. One of compilations that al-Tabarsī wrote it in the field of gloss is Macmau-l-bayān fī tafsīri-l-Qur'ān. The glossator who widely included the recitations in this work used some evidence related to their averment while he was reporting the recitations, and he made the recitations' justification in the framework. The averment is a science which determines the correct recitations as distinguishing the correct one of the recitation’s differences from the deficient one, and which founds an aspect of the correct category with all the other transferred and linguistic arguments of recitation in the predilection besides the imputation, the formal Qur’an. Al-Tabarsī first mentioned the recitations under the subtitle of recitation related to the verses in each sura and then transferred the argument of recitations with the term of argument. So the glossator applied to give evidence on them with the linguistic and transferred arguments in each of the parts that the recitations were mentioned. He mentioned the imputation, the Qur'ān reading, verse, hadith, companion and natural people's readings. He used Arabic poetry, Arabic idiom, dialect, grammar and syntax rules for the linguistic arguments. In this study, the evidence that were used in the recitations' averment are reviewed in the sample of al-Tabarsī's gloss in the name of Majmau-l-bayān.    Summary: Full name of al-Tabarsī who was one of the leading scholar of Shī'a is Fadl b. Hasan b. Fadl al-Tabarsī. He was born in Thabaristan. According to some narration he was born in a village named Tafrish which is between Kashan and Isfahan. He was called al-Tabarsī by reference to his hometown Thabaristan, according to another opinion he was called al-Tabarsī which comes from his birth place known as Tafrish located between Kashan and Isfahan. Tafrish was translated into Arabic as Tabars. Also, the commentator was known with nicknames such as Amīnü'l-islām, Amīnü'd-dīn and Umdatü'l-Mufassīrīn. He was called Sebzevarī because of the place where he died and named Maşhadī and ūsī because of the place where he was buried. Although he is proficient in many fields, he has been described in the sources as commentator, muhaddīth and faqīh. Mufassīr has written many works in Islamic sciences. One of his works written in the field of commentary is Mujmau-l-bayān fī tafsīri-l-Qurʿān. Mufassīr stated that he wrote this commentary by taking advantage of ūsī 's (d. 460/1067) al-Tibyān by saying "It is a guide from which I benefited from Tibiān light, and I write the subjects on the basis of his method." The author began to write this work with the encouragement of some of his friends after he had aged quite a bit and his hair turned white. And he saw a gap in this area. He spent a lot of effort to fill that gap. This commentary, written during the first dirayet of the Shī'a exegesis, is more moderate than the previous periods of Shī'a commentators. The most basic indicator of this is the definitive rejection of the falsification of the Qur'an in this period. The second important indicator is that insults and degrading expressions about the first three of the hulafā-i rashid and some of the companions are not accepted. The third important indicator is that most of the verses have been interpreted in a manner that corresponds to the views of the Ahl al-Sunnah school in linguistic analyses and proved by appealing to Arabic poems and sayings.       Al-Tabarsī mentioned recitation almost in all verses as a subtopic. He performed this in the surah by using subtopics. Then he has used "hujjatuhu" (its evidence) expression to narrate the evident of qirā'āt. By doing so, commentator grounded qirāʿāts by using their evidence using linguistic and narrative evidence in every mentioned qirāʿāts. It is a science that determines the authentic readings by distinguishing authentic readings from the weak ones, and that grounds the reading in the choice of an angle, which is mentioned in the authentic category, with isnād, Mushaf script and all other narrative and linguistic evidence. There are two kinds of ihtijaj which are ihtijaj bi-l-qirāʿāt and ihtijaj li-l-qirāʿāt. Ihtijaj li-l-qirāʿāt uses the linguistic evidence such as isnād, Mushaf line, Arabic language, consumables-nahiv pedestals, polish differences and the narrative evidence such as verses, hadith, qirāʿāt, Arabic words and poetry in determination and preference of a reading aspect. It is the use of curra as evidence for any matter of science. Al-Tabarsī has also mentioned detection proofs which reveal the authentic ways of qirāʿāt like isnād and rasm al-mushaf. Isnād is attribution to whom take the qirāʿāt from previous persons. This proportion reaches up to the Prophet. The persons in the chain of isnād constitute this chain. Al-Tabarsī has given in preface the names of the recitors and narrators, which are famous in the cities, based on the fact that an authentic attribute is the basic element in the determination of the qirāʿāh. Thus he passed on the chains of isnād that reached up to the Prophet. Another thing that al-Tabarsī used in the determination proof of qirāʿāh is racm al-mushaf. The commentator has used the spelling of al-mushaf scripture as evidence by saying "written in al-mushaf like this". Al-Tabarsī, also mentioned preferable evidence about ways of qirāʿā's proof. Preferred proofs are evidence to make choosing between qirāʿāh whose authenticity is defined by means of determination proofs. These evidence are divided into two parts which are determination evidence-based and special. Special evidence has no relationship with the determination evidence. It contains evidence categories used to prefer one of the two authentic qirāʿāh as special. These categories are divided into four parts: linguistic, transplant, mental and private. Al-Tabarsī has evidenced with verses of narrative proofs in the preferred evidence category. The commentator has mentioned about this method for Qirāʿā evidence extensively. He has grounded qirāʿāh by using verses. Al-Tabarsī has also evidenced these matters by using words of the Prophet from narrative proofs in the preferred evidence category. In this method commentator has evidenced from hadith after mentioning qirāʿāh ways. Al-Tabarsī evidences from narrative proofs with qirāʿāh preferred evidence category. In this context, the commentator mentioned recitation of companion and followers by saying his qirāāāh after reporting qirāāh. Moreover, the commentator has sometimes mentioned recitations which is related with reading seven of the recitation and reading ten of the recitation sciences kurra recitation and sometimes mentioned recitations which are known as shadhdh. Then he has examined these recitations with the qirāāāh of companions and followers. Al-Tabarsī has benefited from narrative evidence, Arabic poetry and phrase in the preferred evidence category extensively. Another evidence used for the examination of qirāʿāh is linguistic evidence. Qirāʿāh are related with Arabic because it has a connection with the Qur'ānic wording which is revealed in Arabic. Al-Tabarsī has benefited from some things such as Arabic grammar rules and dialectic differences extensively. The commentator has benefited from Arabic grammar by emphasizing the meaning of the words with the literary features. He has explained grammar statement related with qirāʿāh aspects. He has also explained linguistic rules which are about aspects.