جستجوی مقالات مرتبط با کلیدواژه « آیه میثاق » در نشریات گروه « علوم قرآن و حدیث »

The Treaty of Alast and various interpretations of the verse of the Covenant, ie 172 of Surah Aʿrāf, have been influential in many literary and mystical works, and in addition to creating beauty in these works, it has provided comments and interpretive views of the verse of the Covenant. Meanwhile, two of the greats in this field, whose views have been significantly reflected in their later works, especially in literature and mysticism, are Mohi al-Din ibn Arabi and Seyed Haidar Amoli. Ibn Arabi, entitled "Sir al-Qadar", who he believes is one of the most valuable sciences, and Amoli, with his special definition of knowledge, link this verse to mysticism, discovery and intuition, and the views of these two worlds in other opinions and interpretations. Their mystical foundations are reflected. In this research, with an analytical method, the interpretive point of view of these two mystics has been examined specifically about the verse of the Covenant. The result is that both interpret the verse to emphasize the world of monotheistic talent and innate nature based on their abilities. The theory of nature considers all human beings to be created on the basis of the same natural instinct and knowledge on which they were created; but ibn Arabi and Seyed Haidar Amoli have considered the talents and abilities to be varied, and they have interpreted the perfection of everyone in achieving the same innate ability and talent on the basis of which he was created.

Islamic scientists believe that on the basis of verse 172 in Aaraf chapter, there has been a conversation between Allah and human beings and in this conversation all the human beings have accepted monotheism. But there were different ideas about the reality and symbolic nature of this conversation among Islamic scientists. Some of these scientists believe that Mithagh supports the idea of Zar world and this conversation and acceptance has been real and it was realized in the materialistic world before the creation of human being and the contents of Mithagh verse reveal it. Others deny using Zar World from that verse. And they believe that there is no Zar World. But some of them do not see the content of verse tamthil as symbolic and they see it real. The findings show that to deny using Zar World based on mithagh verse, you should accept Mithagh verse as having Tamthil and symbolic view of the content of this verse. And you cannot deny inferring Zar world from the verse and view that acceptance as real. Moreover, viewing it as Tamthil and symbolic is against the content of the verse from different perspectives. And therefore, it is unacceptable.

Recognition of the guiding functions of the verses and application of these functions in guiding human beings is one of the goals of understanding the Holy Quran, which is the main interpretive and contemplative researchs on the verses of the Holy Quran. The verse 172 of Surah Al-A'raf, which is known as the verse of the Covenant (Mithaaq), is one of the verses that has been studied more in terms of the description of the Unseen World (Alam Al-Ghayb) but its guiding function has been less discussed. In this article, in order to achieve the epistemological and guiding function of the verse of the Covenant, in a descriptive-analytical method, the World of Pre-Existence (Alam Adh-Dhar), and the study of human nature in this world are explained, which shows that the intuition of Divine Truth (Haqq) in the world of pre-existence is done for man and he has accepted in that world his servitude (Uboudiyyat), divine lordship (Marboubiyyat) and being a manifestation of God (Madhariyyat) with consciousness and perception. Also, with heart's intuitive guidance, man can find his attribution to the Divine Essence in worldly life. Awareness of this connection and its contents, which is exist apparently in human nature, encaurages him in order to perform religious rules and worshiping deeds, and the emergence and actuality of the Divine Attributes for man is considered as the only way to reach spritual peace and comfort.

Verse 172 of A'raf Surah states the covenant and contract that God took from the children of Adam in a special homeland indicating that the human beings have witnessed the oneness of Right (God) in one single realm and have confessed the Lordship of God and worshiping him so that the way is closed to any excuses.Making an investigation into the allegorical theory in this verse and stating the reasons for this theory, this paper has concluded that the verse interpretation to stating the reality is contrary to at least 5 verses but its allegory will be much more solid than other viewpoints with the perception that it is related to the human nature because the apparent meaning of the verse is not such that it would not be permissible to deviate from it, but if there is any reason or analogy contrary to it, we should give up the appearance of the text and refer to the reason’s contents; If we put the other verses of the Qur'an beside the Covenant Verse and the Nature Verse and study all of them in the lump according to the interpretation method of the Qur'an to the Qur'an, the correctness of the mentioned possibility will become more obvious; The total contents of these verses is that the creation of the human being is such that he/she confesses the existence of God with a little reflection on our system of creation and existence provided that he/she is safe from the temptation of

This article aims to evaluate the critiques raised by Allameh Ṭabāṭabāī to the application of the pact (mīthāq) verse for Dhar world. Islamic thinkers have different views on the indication of the verses 172-173 of surah al-'A'rāf, known as "Pact Verse", to Dhar world. Some Islamic exegetes and thinkers denied the meaning of the Pact verse on the existence of Dhar world. The basis of their denial is a series of quotations concerning the use of this verse for Dhar world. Among them may be mentioned of Allameh Ṭabāṭabāī who has made various concerns to it. In his interpretation of Al-Mīzān, he criticized the existence of Dhar world based on the Pact verse. His comments are not seen in the works of other scholars. Allameh denied this theory about Dhar world that all human beings had been created before this world in a previous world and Allah the almighty has made a covenant with them to confess His Lordship, while having a material body and soul and consequently intellect and consciousness. He justified the Pact verse in another way. In this article, his critiques are discussed and answered in detail, and it is concluded that his comments cannot prevent the application of this verse for Dhar world.

In the interpretation of Q7:172 that known as the verse of the “Dharr” and the “Vow”, referring to the traditions, commentators believed that there is a world called the "Dharr" in which a promise made by all humans and human has said "Yes" to the vow. Many of them, have considered these traditions to be Mutawātir. These traditions should be examined in Isnad and Matn. The present study investigate Isnad and Matn of this traditions by Hadith studies method. To this end, it has been used from scholars' viewpoint who are disagree with the validity and consecution of these traditions. The result indicates that these traditions not only are not Mutawātir, but also are weak in Isnad and disarrayed Matn which has caused every commentator to use some of these traditions to confirm his opinion.

Diffusion of Divine love in existential layers of mankind is a truth testified by the holy verse of Covenant. The verse is an analogy, nor as statement of confession of human reason to the Unity of God, nor as an account of event that took place in the realm of spirit. Rather this verse is an indication of inner state of each man whose existential needle is directed to God, though rusts of sins may prevent realization of this spiritual innate journey.
Having provided conceptual analysis for primordial nature and explanation of rival theories, the present article is to present a new interpretation of the Covenant verse and formulation of the truth in question.

One of the most important Quranic evidences about be innate religious Learning’s، is verse 172 «اَلَسْتُ بِرَبِكُم قالُوا بَلي» that can know it an argument against enemies and deny - makers of the religion. Different Opinions have been raised about this verse by earlier and succulents; some have considered this verse allegory and others believe that the verse is explaining an external reality. when necessity of this subject is found that difference of several ideas and apparently contradictory in this field، be frustrated the minds of custom and specially Enthuse of this field. The present study after examining opinions and views of Martyr Motahari and Master Javadi Amoli about the curved universe، states that similarity of these two honorable scholars is into grant favor to Scholarly Tabatabaei ''s view، with this difference that Martyr Motahari apparently has accepted the theory but Master Javadi has contradicted it. It seems that innovation of this article is that it can gathering the «malakut» view point of Allameh Tabatabaei with nature view point of Professor Javadi Amoli.

The discussion concerning knowledge of God is normally commenced by theologians with the title “to prove the Creator” and then through some preliminaries the necessity of knowledge of God is raised. Theologians do not treat knowledge of God as something self-evident and needless to prove; rather, they believe that this subject is like other unknown, doubtful things whose knowledge takes place through their representation in the mediated knowledge. However, since representation of God is impossible, they say that knowledge of God is to believe in certainty of His existence through representation of His Wajh (Face) and not Himself calling such a knowledge “Ma’rifa bi’l Wajh”, while the holy Quran and hadiths of the Infallibles treat knowledge of God as something self-evident and natural which simply needs reminding of prophets and saints. The present essay attempts to prove, through Quranic verses and hadiths, that knowledge of God is natural and introduce prophets and saints as reminders of that forgotten blessing.