چکیده:
The study of similar or ambiguous verses which has always won the attention of commentators is one of the important topics in the interpretation of the Qur'an. The Verse 172 of chapter A'raf is one of the similar and difficult verses of the Qur'an. According to the first interpretations which have heavily relied on narrations, this verse addresses the world of Zar. This interpretation, however was later suspected or denied by the Mu'tazilites and rationalist commentators. The present study while accepting the covenant world, examines the theories of mystics and philosophers, and the result of the research shows that the reasons presented by rationalist commentators on the denial of the world of Zar are not enough and are due to lack of knowledge of the self and its various levels. The transcendence of human soul, the collective or intellectual existence of human beings, the different levels of the soul that have different rules and conditions; can contribute in understanding the above-mentioned verse.
خلاصه ماشینی:
Numerous articles have been written regarding the world of Dharr and the interpretation of the verse (A'raf / 172), and the views of commentators such as Allameh Tabataba'i or Mulla Sadra have been subject to criticism and review.
Therefore, what has been stated by Sheikh Tusi and Sayyid Murtada regarding infants, the insane, and the lack of perception and consciousness in atoms, and what Allameh Tabataba'i has stated in refuting the epistemological theory of the realm of Dharr (Tabataba'i, 1417: 8 / 322 - 306), is answerable in light of the above narration and the introspective interpretation of the verse (Fussilat / 53); meaning, God has become the witnessed of the atoms.
Now, this being, according to what was mentioned above, is either in the Divine Knowledge to which the verse (Adh-Dhariyat / 55) refers, or the being is in the realm of souls or atoms, which is the view of some interpreters: "Man, as soon as he is created, sees God, and intuition in the verse (A'raf / 172) means seeing" (Javadi Amoli, 1389 kh: 24 / 619).
The traditional interpretation of the mentioned verse refers to a realm before the worldly existence, from which man has taken a covenant regarding the Lordship of God. The Mu'tazilites among the Sunnis, and Sheikh Mufid and his students among the Shiites, have criticized the narrations of the realm of Dharr and consider it related to this material world, the reasons for which are the following objections: 1.
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