karam siyavoshi

One of the sections of "Șahīḥ Bukhārī" which has been considered as a superior place among Suni hadith books and from the viewpoint of their scholars is "Kitāb al-Șulḥ". Considering the fact that the traditions of "Kitāb al-Șulḥ "are highly reflective, analyzed, adapted, and critiqued those traditions with the aim of illuminating them, in order to make optimal use of traditional  sources, and to explain the concept, place and comprehensive purpose of peace in the Islamic religion, as well as intellectual refinement and religious revival, as well as reviewing the aforementioned hadiths in terms of authenticity of the hadiths, the correctness of words and concepts, and the comprehensiveness of the discussion and proportionality of the traditionals in the this book in accordance with the verses of the Holy Quran and credible hadiths, makes this research important and necessary.

"Șulḥ" literally means peace and reconciliation. Also, "Șulḥ" means "righteousness" and "anti-corruption". In the Qur'an, The two words "Șulḥ"  and "Iṣlāḥ" are sometimes compared to "corruption" and sometimes to "sin". In many cases, "Șulḥ" is specific to the elimination of hatred and malice among people. In terminology, "Șulḥ" has different meanings, and basically it means an agreement and compromise to resolve a conflict between two or more people or groups. Sometimes it is called "the state that arises due to the end or absence of war and unrest". Sometimes the process of ending war or conflict is called "Șulḥ". The Prophet's peace with the polytheists of Mecca (Hudaybiyyah) and Imam Hassan's peace with Mu'awiya are two examples of great Islamic peaces. This research was carried out with a descriptive, analytical and critical method, and so far no independent research has been organized in this field.

Title design for chapters in traditional books is a necessary and unavoidable matter. Besides, connection the title with the topics of the chapter is very important. Two basic objections to Bukhari in Kitāb al-Șulḥ and throughout Șahīḥ Bukhārī; One is the lack of knowing titles, but mainly the presentation of long and unclear titles for the chapters, the other is the inconsistency and disproportion between the titles of the chapters and the traditions mentioned in them. As the title of the first chapter, "mā jā' fī al-iṣlāḥ bayn al-nās" is very general and includes everything related to peace and reconciliation. Despite this, Bukhārī has given only two traditions in the first chapter, and the first tradition has nothing to do with peace! The title of the second chapter, "laysa al-kādhb, alladhī yuṣliḥu bayn al-nās" is also taken from the tradition of the same chapter. For the third chapter, Bukhārī has chosen the title "qawl al-Imam li aṣḥābihi: idhhabū ibnā nuṣliḥu" which is taken from the tradition of the chapter and does not deserve to be named as the title in any way. Another point is that its only tradition is apparently in the first chapter, which is one of the serious defects of Șahīḥ Bukhārī. The fourth chapter is named with the phrase "an yuṣliḥā baynahuma, Șulḥan wa al-Șulḥu khayr" which is a part of verse 128 of Surah Nisa. This chapter also has only one tradition about reconciliation between couples. The title of the fifth chapter is the phrase "idhā iṣṭalahū 'alā Șulḥin jawrin faṣṣulḥo mardūdun" which Bukhārī assumed it from all the hadiths related to this topic. Among the few traditions of this chapter, except for one tradition, the rest of the traditions, do not have much connection with the title and topic of the chapter and contain scattered and unrelated topics.Bukhārī named the sixth chapter with the long phrase "kaifa Yuktabu: hādhā ma ṣālah fulānu ibn fulan, wa fulānu ibn fulan, wa in lam yunsibuhū ila qabilatihi aw nasabihi" instead of which, he could have put forward the short title "kaifa yaktubu al-muūṣālahah". Its content is also related to the peace of Hudaybiyyah, which is facing many shortcomings and incoherence. In the seventh chapter titled "Șulḥ ma'a mushrikin" no useful and valuable material is presented. The eighth chapter, entitled "al-Șulḥ fi al-diyah", has only one tradition that shows the weakness and defects of Bukhārī's method in this regard. But the content of the ninth chapter with the inappropriate and long title "qawlu al-nabi pbuh li Ibnihi Hassan Ibn Ali, raḍiyallhu anhuma: ibnī ḥādhā sayydun wa la'alla allahu an yusliha bihi bayna fi'atayn 'aẓīmatayn. wa  qawlihi: "faaṣliḥū baynahuma" is facing with serious bias and deficiencyBukhārī named The 10th chapter with the interrogative phrase "hal yushīru al-Imam biṣṣulḥ"? It is mentioned that this title does not match the content of the two traditions of the chapter! The 11th chapter has the appropriate title "faḍlul al-iṣlāḥ bayn al-nasswa al-'adl baynahum", but I wish Bukhārī had reported some hadiths related to the title. The twelfth chapter, with the not so short and telling title "idhā ashāra al-Imam biṣṣulḥ fa aba ,hakama alaihi bilhukmi al-bayyin", has only one tradition, and according to the contents of the Sunni and Shiite traditional sources, the authenticity of this tradition is also doubtful. Bukhārī named the 13th chapter "al-ṣulḥu bayna al-ghuramā and aṣḥāb al-mirath wa al-mujazifateh fi dhālika", and he started it with a speech or a fatwa from Ibn Abbas, which Bukhārī's method is not acceptable in this matter either! In addition, this chapter contains only one traditional that has little to do with the issue of peace in the strict sense of the word. Bukhārī named the last chapter of the Kitāb al-Șulḥ with the short title "al-Șulḥu bi al-ddayn wa al-'ayn", which contains only one tradition, which is similar to the tradition of the tenth chapter!

Compilation of a collection of hadiths on the subject of peace among Sunni hadith communities has apparently been done for the first time in Șahīḥ Bukhārī. Despite the valuableness of Bukhārī's action, there are many problems and objections to his "Kitab al-Șulḥ": the titles of the chapters are not named correctly and accurately, in most of the chapters only one tradition is reported. In addition, the traditions presented overlap! Most of the traditions of "Kitab-o al-Șulḥ" are about peace after personal quarrels and differences. Even in the cases where Bukhārī discussed important peaces such as "Peace of Hudaybiyyah" and "Peace of Imam Hasan", he presented them in the form of scattered, incoherent, flawed and biased and dishonest traditionals - intentionally or unintentionally.

Verse 34 of Surah An-Nisa is one of the challenging verses in the field of women and family issues. The middle part of the verse, related to the concept of "qanitat," is difficult to interpret due to the various interpretations presented by most commentators of the two groups (Shia and Sunni(, considering the original linguistic meaning and Quranic usage of qunut. On the other hand, contemporary Muslim women intellectuals have not adhered to traditional views and have reconsidered the meaning of "qanitat" and presented a different theory. This research has been conducted using a descriptive-analytical method. The review of the background of the subject does not indicate a comprehensive and independent study in this regard. The conclusion is that the interpretations of commentators who have presented interpretations of "qanitat" such as "obedient, obedient to Allah, obedient to their husbands, obedient to their husbands' rights, obedient to their husbands, obedient to Allah and their husbands, obedient to Allah fulfilling their rights and their husbands' rights" and similar interpretations do not have the necessary accuracy because they have not paid attention to the precise linguistic meaning or Quranic usage of " Qunut " or both.

The separators at the end of verses hold much importance from literal and denotative aspects. From the denotative aspect, since these separators have a strong place and connection with respect to the content of verses, they have a great impact on the interpretation of the content of the verse and can help in interpretation. Now how can the exegete use these separators in the exegesis and explanation of the content of verses? Do commentators hold the same view regarding the use of separators in the interpretation of a verse? In this article, through a descriptive-analytic method, we have reviewed and comparatively studied the uses of two great contemporary exegetes, Allamah Tabatabaei and Ayatollah Javadi Amoli, in explaining the content of verses. In this comparison, it will become clear that the following functions are common in both exegeses: dispelling the illusions of doubts and ambiguities from verses, critiquing exegetic views and possibilities, explaining the content of verses and deducing a judgment from verses using separators. However, Allamah has used separators specifically for strengthening, emphasizing, and rectifying exegetic views and possibilities, critiquing narrations that explain the circumstances of the revelation of verses, and emphasizing or prioritizing a certain reading. Ayatollah Javadi has also specifically employed them in Tafsīr Tasnīm as proofs for a topic, arguments for a rule present in a verse, perceiving a message, arriving at a conclusion from the verse, and explaining the temporariness of the rule of a verse.

Among the traditions of the field of Mahdism, the hadiths regarding the signs of the manifestation and the conditions of the last days are very important. Therefore, it is very necessary to conduct deep, detailed and comprehensive researches in this field of narration, in its various dimensions. in the upcoming research, the book “Yom al-Khalas” by Kamel Suleiman; the contemporary Lebanese author who has become famous and popular in the field of Mahdavi traditions has been analyzed and criticized from the methodological point of view, and content. until now, no research has been presented about this book. This research is organized by descriptive and critical analytical method. the obtained result shows that some of the methods used by the author to present the topics have serious problems. as he has narrated any hadith to prove the occurrence of signs of emergence in the present time! for this reason, he mentions incorrect, weak, and sometimes fabricated hadiths. he also arbitrated in the hadiths, and obtained most “Yom al-Khalas’s hadiths from contemporary or late sources. in addition to that, he has provided inaccurate and unstable analyzes in the explanation of some narrations, which has led to a Serious decrease in the credibility of the book “Yom al-Khalas” among the scholars.

The discussion of the appropriateness between the verses of the Qur'an has long been discussed among Qur'anic scholars and commentators, and several works have been presented in this regard. Saeed Hawi's view of thematic unity in the basis of interpretation in expressing the relationship and appropriateness of Quranic verses deserves to be evaluated and criticized. The two main pillars of his theory of thematic unity, one is the confinement of the current order of the suras in the Mus'haf and the other is the trust in the narrations regarding the four divisions of the Holy Qur'an into "Saba Tawal", "Ma'in", "Masani" and "Mufassal". Is.In this research, which is organized by descriptive and analytical methods, it was found that neither of the above two pillars is reliable; It is not certain that the order of the chapters in the current Mus'haf is forbidden, nor are the narrations of the quatrain division of the Qur'anic chapters in line with his purpose. In terms of method, his theory, which is based on the division of various clauses on the verses of the Qur'an with the focus on Surah Al-Baqarah, faces several challenges! In addition, his commentary has not been able to provide a pure and unique commentary based on this theory, so that the application of this theory in the basis of the commentary has not created a different commentary from previous commentaries.

There are some literal and interpretive differences concerning Qur’anic exegetes about the typology of the preposition "mā", and therefore concerning the phrase "mā undhira", which has occurred in (Q. 36:6) as well. Some have considered it as nāfīa (negative), while others have tended to count it as mawṣūla (connective), or even in some cases maṣdarīyya (infinitive). Moreover, it seems that there are two different viewpoints among the first group of the mentioned Qur’anic exegetes, who have considered "mā" as a negative preposition, concerning the total implication of the phrase "mā undhira". Hence, the question brings to ones, mind is that which of the proposed viewpoints can truly lead to a correct interpretation of the verse? Besides, the second relevant question concerns the identity of the referent of the Qur’anic word "nadhīr". Is it a reference to people other than the prophets, as well as their successors? Do the usual warners, who are not essentially innocent ones, play a considerable role in completing the divine ultimatum over the people? According to the surveyings have been made by the authors of the present article, it seems that no research has been prepared yet with the suggested attitude. Anyhow, through the present article, which is organized by descriptive-analytical method, it was found that, in verse in question, "mā" is negative, and the phrase "mā undhira" means "they were not warned". Furthermore, the Qur’anic usages of the word "nadhīr" in verse under discussion, namely (Q. 36:6), or in other verses of the Qur’an, do not refer to innocent people at all. It was also found that, in the period of absence of the prophets and the infallible men, the divine ultimatum is done only by sending revelation from God and through its original and comprehensive message. Therefore, if the undistorted message of the prophets does not reach the people of other times correctly, the divine ultimatum can not be considered a completed and convincing one.

The issue of coordination between the chapters of the Holy Quran is one of the most important issues in the field of interpretation of the Holy Quran. Identifying the relationships between the chapters of the Qur'an can create new approaches in the field of aesthetics and the miracle of the Holy Qur'an, and the importance of addressing this issue is clear from this perspective. The lack of a systematic model in the field of expressing the coordinations of the suras is one of the weaknesses of a method in this science that has led to many criticisms of this science. The purpose of this article is to find a suitable model for examining the fit between the adjacent chapters of the Qur'an by using the models of the field of structural interpretation of the Holy Quran. For this purpose, in this paper, the coordination between the two suras of Dhariyat and Tur has been investigated using the structural Surahology model and analytical descriptive method. The research findings show that the use of this model can expose the relations and similarities between these two suras from new angles and lead to the emergence of new interpretations and understandings of the suras of the Qur'an and the coordination between them.

Wisdom is evidently a matchless ability that human beings have been endowed with. If continually in possession of such an invaluable gift, human beings can give more integration to their life while observing their eminence. Seeking wisdom has been underlined and ignoring it has been reproached in religious texts. Evidently, wisdom is likely to be degraded by destructive attractions with which human beings are surrounded. In the present study, which is focused on Imam Ali’s (PBUH) speech in Nahj-ul-Balagha, the following questions have been raised: How wisdom is treated by Imam Ali? What threats might undermine wisdom according to Imam Ali’s guidelines? What strategies have been put forward by Imam Ali to salvage wisdom from its destruction? Employing a descriptive-analytical approach, lust, arrogance, stubbornness, long-lasting desires, whims, joking a lot, temperament, chaos, light-heartedness, occasional silence have been singled out as the components causing severe damage to wisdom while courtesy, the invocation of God, seeking knowledge, seeking counseling, and following guiding lights have been traced as elements which are taken to offer more strength to wisdom.

The most effective way of expressing and conveying concepts and ideas is to narrate and portray events in the form of a "story" that has several purposes. As one of the most important ways of inducing educational or historical concepts in the light of semiotics, the use of artistic or word-based techniques of narrative discourse is narrative discourse. The arrangement of the elements of a story in the form of art is an important tool for conveying ideas and signs to others. In this regard, this study analyzes the elements of the story of the flood of Noah (AS), which is one of the common stories between the two books of the Torah and the quran, by the method of comparative micro-analysis, and by using partial methods of semiotic-cognitive knowledge , Has analyzed it. The present study seeks to answer the following questions: 1- What are the elements of the story of Noah's Storm in the narration of the Torah (Genesis Journey) and the Qur'an (Surah Hood)? 2. What are the similarities and differences between the artistic structure of this story in the two narratives mentioned? Which narrative is more engaging, effective, guided and exemplary? There has been no similar research in this area so far. The result of the study of the subject under discussion is that: The cause-and-effect relationship of the 'pirang' constitutes both narratives which, in the Torah narrative, are based on the decision to destroy human beings due to regret of creation (cause) and the coming of the doom of the flood (consequence). ) And in the Qur'anic narrative is based on the disrespectful behavior of the people of Noah (as) to the doctrine (cause) and the coming of doom (consequence). Accordingly, both narratives are common at the consequence stage, but there is a profound difference between the two at the stage of the cause of the doom. The angle of view in the Torah narrative is in the unknown and in the Qur'an as a whole. The characters of the story, in the Torah narrative, are mostly based on natural features such as: age, wine, etc. Noah, but in the narration of the Qur'an beyond the various characters of the story, the guiding aims pursued. These goals appear to be expressed in characters such as Noah, Noah's people, and Noah's family. The doom-to-do action is a common occurrence in two stories that take place because of human disobedience. The purely one-sided and varied conversations in the story of Noah (AS), according to the Torah narrative, have been unattractive. In contrast, the varied conversations in the Qur'anic narrative of the story of Noah (AS) have been a factor in making it attractive. The timing of both narratives is linear; but in the Qur'anic narrative it is generally linear; but in the Torah narrative it is linear. The mountain is mentioned in both narratives of the place of the story, but the spatial range is introduced in the global Torah narrative, but the Qur'anic narration is limited to a particular region. In the story of the flood of Prophet Noah, each of the features of the story reflects a specific educational purpose that in the Torah, the worship aspect of this purpose was achieved only for Noah (AS), but in the Qur'an, besides Noah (AS) Each of the characters in the story pursue a specific educational goal that ultimately fulfills the intended purpose of the Qur'an.

The advent of the Islamic Revolution of Iran under the leadership of Imam Khomeini, led to some convergences and divergences all around the world, especially in the Islamic world. Convergence with the our revolution can be seen in influencing a significant part of the Ummah of Islam. Divergences are generally associated with the West and among Islamic countries with Wahhabi thinking. Sa’id Haww is a contemporary Syrian scientist and one of the leaders of the Muslim Brotherhood of Syria who met with Imam Khomeini in the early days of the Revolution as one of the Brotherhood leaders and for the sake of congratulating the victory of the revolution to Imam, but over time, he became an opposition and took hostility to the revolution and its leader and has showed and risen in various ways, his opposition to the revolution and Shiite religion!
The present study analyzes the reasons for changing his position and for this end, uses a descriptive-analytical method and intersection of historical propositions to analyze how Sa’id Haww interacted with the Islamic Revolution and its leadership. This is for the first time that the interaction of the views of one Political-religious personality in the Islamic world in relation to the Islamic Revolution has been analyzed. In light of the results of this research, other differences and divergences among the Islamic Ummah are also getting known and traceable. By this research, it became clear that Sa’id Haww's contradictory personality - which stems from the Salafist thought, Sufi factor and his cost-benefit confrontation - is the source of his opposition to the Islamic Revolution of Iran.

Muhadith Jazayeri, 1671-1733 H, is one of the most prominent Shiite scholars in the field of Hadith and Rijal with many works. His biography and works, therefore, have long been focused on by traditional genealogists and researchers. Nevertheless, there may be found some shortcomings and mistakes on his pedigree and some of his writings. Correction of Mohaddith jazayeri`s genealogy, rejection of a view claiming wrong attribution of some of his compilations to him, correction of his mistake when introducing his own Gharaib ul-Akhbar as Navadir ul-Akhbar and showing priority of Anvar u-Unna`maniyeh over Ghayat ulMaram in being written down may be regarde as the findings of this study. Also, the misconception of the biographer: Aghabozorg Tehrani's words in introducing the footnote of “Moghni al-Labib” as “al_Ghana” and the words of Mohsen Amin Ameli in the introduction of the book “Al-Nour al-Mubin fi Qusas al_Anbia and al-Mursalin” have been proved a well as Jazayeri’s attribution of “Tohfat al-Asrar’, “Anis al-Wahid” and “Kenz al-Talib” and “Vasilat al_Ragheb” to Jazayeri, has been rejected.

Several verses in the holy Quran discuss about "association and interaction with non-Muslims." Most of these verses are in chapters 9 and 60 (Momtahenah, The Examined ones; Tawbah, Repentance, respectively), and few others are in chapters 3, 4, 5, and 58 (Ale-Imran, The Family of Imran; Nisa, The women; Maedah, The food; and Mojadilah, The Pleading one, respectively). These verses apparently indicate "the prohibition of interaction and association with non-Muslims", but the questions are what is meant by the "prohibition" and which group of infidels are prohibited from being associated and interacted, which necessitates a more exact and careful analysis of the verses to be answered. Using a descriptive method to describe issues and evidence, and content analysis method, the present paper studies the issue. The findings indicate that "prohibited association" mentioned in these verses means prohibition of establishing any mutual association and relation with non-Muslims based on love, assistance and acceptance of their authority and guardianship, which does not prohibit being good and doing justice towards relative infidels and those infidels who do not fight against Muslims. Furthermore, peaceful relationships such as doing business, political interactions, participating in contracts and treaties are not included in prohibited association, on the condition that they are not against Muslim's interests and Islamic esteem.

Although some Koranic words are not considered strange, they need to be examined both accurately and comprehensively due to being used in meanings as well as different interpretations. The word “Sultan” is such a case. As the word has been used too times in the Koranic signs (37 times), there are disagreements about some uses of its concepts and interpretations (Nesa/53. Room/35. Qesas/35. Esra/86. Al-Rahman/33.Haqah/28-29). This research has examined literal meaning of Sultan based on lexicalists’ view, investigating the historical evolution of the word usage from the Pre-Islamic period up to the period when it was used as a nickname for specific emperors. Then different uses of the word in the Koranic signs have been discussed. Taking the critical approach into consideration, the interpreters’ views about the word meanings and senses have been compared.As a result, the word “Sultan” in the Holy Quran has been used within the two general areas of meaning: “argument” and “power”, each of which contains other relevant senses such “excuse and pretext”, “good excuse”, “miracle” as well as “any dominance, superiority, influence and freedom of action”.
Accordingly, the word meaning "sultan" in the Quran, in two general areas: "Argument" and "power" used in each of these two areas, other examples as "an excuse and a pretext", "reasonable excuse", "miracle "and" any dominance and superiority and influence and freedom of action.

The Quran consists of endless wonders and beauty. Linguistic and literary aspects are the context for major of attractions and points of venerable in Quran. Part of this beauty presented in the verses that are largely similar together both from thematically and in terms of verbal and only in a few letters or words are different. Quranic scholars have mentioned this as similar words to avoid further confusion with the spiritual allegorical verses that is in the field of Quranic sciences. An attentive discussion about these verses is their translation to Persian. This is because their similar appearance is deceptive and without paying attention to the slight incompatibility in the words of these verses, similar understanding and therefore similar translations is presented. This leads to the faulty translation. This article, provided with descriptive approach and critical analysis, and considered cases of verbal singular allegorical verses, in particular different cases in terms of nouns, verbs or verb type, and in addition to analyzing the reasons for their similarities and differences, the provided translations of these verses, by the translators of the Quran:(Ayati, khorramshahi, Sharani, fuladvand, Qomshhay, Makarem Shirazi) has been investigated. Reviewing these translations proved that the implications of these verses, not translated correctly and firmly, in most cases. So the author has offered more accurate translations of these verses.

The relationship between reason and faith with each other and Interaction of believers of religions to Reason Has long been thought to discuss and debate various groups. Because On the one hand, it seems to be some believers that might just have a look all their attention solely on the teachings of the scriptures and in addition to any other source of inspiration ignore. On the other hand, some people, accuse the religions and scriptures to be opposition contrary to reason. Although appropriate responses at different times by Muslim scholars in both perspectives is; However, in this article we trying to look at Particular attention of the Imam Ali (AS) as One of the most prominent followers and commentators in this regard.
Light on the precise words of Imam in Nahj-al-Balaghe and even other resources, Obtained that both the foregoing is false and inexpressive look and this great Imam have Special Account and special attention to the reasoning and being believer-based reasoning.

The oldest method of holy Quran interpretation is narrative interpretation. Imam sadeq''s traditions (ahadith) encompasses a very significant of shiism. In this study، following verses of part 27 of holy Quran، the interpretative traditions of this great Imam in five categoris has been presented. Due to the lack of unity and weakness in a substantial part of interpretive accounts are generally In this study، using content analysis، document review and correct according to the traditions of knowledge، lack of fitness and frailty of the narrative is clear And consequently attributed to Imam Sadiq (as) has been questioned.

On the verse: See they not know how We visit the land, reducing it of its outlying parts, commentators, focusing on the word land, have presented different views; land of unbelievers in Mecca, land of all unbelievers, all habitants of the earth, the earth and all those living on it are the meanings viewed by commentators. Again, for the reducing of land`s outlying parts, the meanings of the Prophet and his friends` conquest of Mecca`s outer parts, Muslims` conquest of unbelievers` land, death of religious scholars and the best habitants of the earth, destruction of the lands` gifts, geometrical form of the earth, reduction of human body during old ages, stopping speeches on right during some periods of time, reduction of vices of one`s inner land, death of pagans and cruels, reduction of unlawful wealth of those opposing right. It is, therefore, necessary to comment the verse on a more agreeable base. The paper has taken the Quranic phrase to mean threatening unbelievers and giving glad tiding to believers. The meaning may agree with death of religious scholars and the best habitants of land as a hermeneutic meaning.

This paper studies deviant groups and the reasons for their emergence in the first five chapters of the Holy Qur’an. The study is carried out with a sociological approach to find useful preventive ways of deviancy. The paper also compares the viewpoints of Iranian and international sociologists about the cause of deviation in the Holy Qur’an. This is a descriptive and applied research، in which the sample consists of the first five chapters of the Holy Qur’an، and the data is gathered through a library research. The results show that 27. 78 % of the verses are specified to deviants، and the Holy Qur’an considers non-monotheistic beliefs and and selection of diabolic life as the basic cause of deviance. As the consequences of deviancy in the Qur’an are as same as the outcomes of deviancy in modern world، deviation could be prevented by knowing basic causes of deviance and involving religion in all dimensions of social life in micro، middle and macro layers. All these factors justify the referral to the Holy Qur’an.

Illuminating its range of knowledge is one of the prior assumptions about Qur'an; whatever the view on it, it will have a great impact on explaining its intents and guidance’s. The contemporary exegetes (14th and 15th centuries AH). Have paid special signification to this issue and therefore, by dedicating a broader scope to religion's function, were about to prove a wider impact and efficiency of Qur'an in life. Sayyed-i Qutb is one of these exegetes focusing his attention to the comprehensiveness of Qur'an, has accepted this as one of his main principles in interpreting Qur'an and explaining Islam's notions and teachings. In this article we have examined the variety of Qutb's opinion about this issue, take into consideration its causes and traits, especially in accordance to Shiite scholars, mentioning its necessities and implications.