Abstract
The purpose of this research is to explain the concept of the world of matter and its role in divine grace and manifestation, and to examine its difference from the world of creation. Most commentators have considered the world of matter to be separate and complete abstractions, in contrast to the world of matter and including the world of Barzakh. However, in the view of many Muslim mystics, the world of matter has the status of belonging to the world of names to the worlds of creation (the world of matter, example, and intellects). Because the entities in all the worlds of creation exist in a restrictive and non-existent status, while most commentators, including Allamah Tabataba'i, have considered the world of matter to be separate and non-existent, in contrast to the world of matter and including the world of example and abstract intellects, using the method of interpreting the Quran to the Quran. From their perspective, there are two distinct levels in the world of creation; one is the system of creation and the other is the system of matter. The system of creation means a world based on material attributes and causes, but the system of matter is a system that is devoid of material attributes and attributes, and only the will of God is its main cause, for this reason it is the system of abstractions. Each of these two has its own special characteristics, sometimes they combine them together and consider them as one, and sometimes they look at these two worlds in general and specific ways. The result is that, from the perspective of mystics, it seems that the Syriac status of the Almighty God in the worlds of existence is compatible with the world of the Quranic order. That is, the status of the immediate and comprehensive divine care and the manifest activity of the Almighty God in all levels of existence, which is based solely on His will and decree, and is free from matter and all material factors such as: time, space, gradualness and violation, movement, qua