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 nā, fī, a (negative), while others have tended to count it as mawṣ, ū, la (connective), or even in some cases maṣ, darī, yya (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 "nadhī, r". 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 "nadhī, r" 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.

Ahmad ibn Ali ibn Kulthūm is a common master of Ayāshī and Kashshī and an accused narrator of exaggeration (ghuluw) about whom there are different rijāl opinions. He was accused of exaggeration by Sheikh Tūsī, while was authenticated by Kashshī. Examining of Rijāli scholars’ views about Ahmad ibn Ali ibn Kulthūm and analyzing the sands and the content of his narrations, this study concludes that the available evidence strengthen the accusation of Ahmad ibn Ali ibn Kulthūm of exaggeration. In addition, the meaning of the word “Al-Qawm” in the phrase of Sheikh Kashshī about Ibn Kulthūm (kān min al-Qawm), according to the evidence in Kashshī’s saying, means exaggerators. Also, a reflection on the narrations of Ibn Kulthūm points out that there is no word in his narrations that indicates to the exaggeration belief, and even it should be said that his exaggerated narrations, assuming his true attribution to exaggeration, have been well selected and refined. Moreover, among the narrations attributed to Ahmad ibn Ali ibn ibn Kulthūm, only 3 ones have confirmations that indicate to the accurate content of his news. The rest of his narrations are single (mufrad). These narrations are not acceptable, considering that all masters of Ahmad ibn Ali ibn Kulthūm have been weakened or unknown due to their accusation of exaggeration or confusion.

Kinship relations are expressed in many Quranic verses which has been raised in various jurisprudential, historical and social fields, and is the subject of many sentences regarding Maḥ ramiyyah, inheritance, charity, marriage and divorce, etc. The present study is responsible for identifying the vocabulary of the kinship domain in the Quran and explaining the implications of that vocabulary on the types of kinship relations and through the study of Quranic verses based on the words of the Quran commentators and opinions of terminologists. The vocabulary used in the Holy Quran to describe kinship relationships in terms of quantity, extent, distance and proximity are: (ahl, 'ā l, 'ashī rah, rahṭ , faṣ ī lah, qabī lah, sha'b, Qawm, qurbā and arḥ ā m). The word "ahl" shows the smallest kinship unit and the word "sha'b" of the largest kinship unit. The word "ahl" has the appearance in the meaning of the family of the individual and, respectively, the terms "'ā l, 'ashī rah, rahṭ and faṣ ī lah " contain a broader range of relatives. The words " qabī lah and sha'b" refer to the vast range of kinship in Arabic ancestry. The meaning of the word "Qawm" on the meaning of kinship is an Implicit implication, and is also used in the Holy Quran in the kinship sense. All of the above words describe the relative relationship in various aspects, and refer to "Close fatherly relatives".

Although political participation in the Qur'an is less directly addressed, but it can be indirectly and implicitly inferred through a thematic interpretation based on some similar concepts and components. Therefore, the main research question is: What are the terms (units) and the levels of political participation in the Holy Qur’an? The research aimes to prove the fact that the Holy Qur’an has paid attention enough to all existing and possible units and contexts at the micro and macro levels in order to maximize political participation. Accordingly, what we call units “zhurouf” indicate the terms of political participation analysis, and these terms can be classified under the context of political terms into following: fi’ah (group), ta’ifah (sect), qabilah (tribe), Qawm (nation), ahl al-qaryah, ahl al-medinah, ummah, faithful people and human society, among which the faithful people, e. i. the expression of ‘O you who have believed’ is the most one to involve political participation. Political participation levels can also be constructed in the three forms of political participation of the masses, the general public, elites, parties and groups. The holy Qur’an emphasizes maximum participation at all levels by taking into account the previous flexible criteria. The political participation of the masses is based on Qur’anic sermons, and the political participation of the elites takes two forms, individual and collective, and the individual form, with the exception of the prophets, is envisioned in the elite front of truth and falsehood. The collective form is also envisioned in positive and negative elite councils and groups. The relevant verses show that the Qur’an considers political participation as the truth and reality. Among the features of Qur’anic political participation are the efficiency of the political system, regular access to it, balanced and proportional distribution of power, increase of trust between the government and the nation, and the realization of rights and transmission of political demands to the government.