Our reading distances it self from dogmatic and superficial polemics of whatever ideology nor is it the reproduction of things brought up by M. Arkoun and N.H. Abouzeid’s readings, as questions on religious texts, but an attempt to put the particularities of reading mecanisms in evidence, with what they enclose as operative efficacity ending in objective applications in a profound understanding of the depths of sacred text.We consider that a study of this text, far from the circle of orthodox readings, is more than necessary, because it is not seen only as a certain number of homogenous and complementary structures, establishing in so much as legitimate in heritor and guarantor of protecting text meanings, which continue to be unalterable through time.We have also tried to go beyond the vision which perceives this text as a production of thought with its dogmatic logic, represented by classical islamology, and by the orientalism period firstly, which enclosed the text, by trying to prevent all open reading, which human science inspires and it’s application on religious discourse. Only our tenacity to practice scientific mainly and the strongest hermeneutical methods, avoided us from falling in the game of exclusion and making it impossible on all accounts from preventing us to use our right to interpret the text. Whatever obstructive attempts, they were led to be dead ends of extremism and fanaticism which can only lead to terrorism.It is imperative for us, text interpretors to practise our reading on text, to criticise social structures, religious and pedagogical thought. This action is to enable founding instruments and ways which could make a permanent version of concepts and theories possible, which are, for all the history of arab, moslem thought, clad in the appropriation garment of absolute religious truth.