This study examines the role of hadith cities in the formation and circulation of networks transmitting exegetical traditions from the first to the fourth centuries AH. It asks how far the geographical affiliations of transmitters and teacher–student circles can illuminate the geography of transmitted exegesis. Using a descriptive-analytical and comparative approach, the study applies qualitative network analysis to chains of transmission in exegetical reports, biographical data, accounts of scholarly travel, and the transmission of books. Medina, Kufa, Basra, and Qom are treated as principal nodes, while Mecca, Syria, Baghdad, Rayy, and Nishapur function as complementary nodes. Illustrative cases include the continuation of ʿAbd Allāh b. Masʿūd’s tradition through the Kufan circle of ʿAlqama and Masrūq, the role of al-Ḥasan al-Baṣrī and Qatāda in Basran exegesis, and Ibrāhīm b. Hāshim’s migration from Kufa to Qom, described by al-Najāshī as the dissemination of Kufan traditions in Qom. The findings show that Medina was most closely associated with the memory of revelation, occasions of revelation, and reports of the Companions; Kufa with diversity in recitation, jurisprudence, theology, and Imami transmission; Basra with the interaction of transmitted exegesis, language, jurisprudence, and theology; and Qom, especially in the third century AH and during the Minor Occultation, with the collection, selection, and reconfiguration of Imami heritage. These functions were neither fixed nor exclusive. The study concludes that the city is a useful operational unit for reconstructing networks of transmitted exegesis, provided geographical affiliation is not treated as a fixed intellectual identity or permanent residence.