نشریه سفینه
پیاپی 52 (پاییز 1395)

in the opinion of Philosophers and Muslim mystics, detailed and extended knowledge, is regarded as an attribute “ Haghighiyah Zat Ezafah”. Therefore, to reach knowledge, there is no escape unless proving information (Maloomat). Because this opinion regards Zat ezafah included in the essence and truth of knowledge; therefore, basically, deems Knowledge of God be zat ezafah, and proving Knowledge of God without assuming a type of fulfilling for Maloom is rejected. But regarding any type of proving for actions done willingly before its performance means rejecting overcoming of a performer over his action and in fact, rejecting the true free will. Here, the problem of “Jabr raised from Knowledge of God” and then reviewing philosophical- mystic’s solutions to adapt prior knowledge of God with free will, shows incapability of these solutions, and emphasis the only solution is to refute ezafah and scholastic proportions from Knowledge of God.

In the present article, the relationship between evils and Justice of God which is of God’s attributes has been studied. First the meanings of Evil and Justice have been given alternatively. Then ideas of elites of Peripatetic school, Transcendent theosophy, mystics school have been given; finally the ideas of great scholars like Avesina, Suhrevardi, Sadraye Shirazi, Mulla Hadi Sabzavari, Allamah Tabatabaee, Motahhari, … and the view points of Thaqalayn school of thought (Quran and Hadith) regarded by the authors of the present article have been outlined.

the authors of the present article explained the review of Molla Mohammad Taher Qumi on the issue of Free Will explained by elites according to the works of him especially his unpublished book “ Bahjat al-Darain fi al-Amr bayn al-Amrain”. Here, several philosophical rules includes “ ÇáÔیÁ ãÇ áã یÌÈ áã یæÌÏ ”, the issue of “ ”ÊÑÌیÍ ÈáÇ ãÑÌøÍ and “ ÊÎáÝ ãÚáæá ÇÒ ÚáøÊ ÊÇãøå ” have been philosophically explained and a review over this explanation came after that.

the belief of Philosophers in the necessity of cause and effect relationship in every phenomenon of the universe raises this question that if the free will of human beings is one of these phenomena, how can we be counted it as free will? Philosophers gave extended detailed answers to this question. But what is studied in this research is some explanations given by philosophers regarding the identity of free will which is considered active is some cases and passive in some other cases and in some cases the impact of reason on freedom of will has been pointed out. Later, criticisms of some Usoliyun in this regard has been outlined to declare the mentioned philosophical ideas are unable to explain freedom of will and accepting philosophical cause and effect will eventually lead us to jabr.

the author first explained cause and effect regulation based on ideas of philosophers and mystics like Molla Sadra and Sayyid Heidar Amoli. Then explained reviews of Mahdi Isfahani on cause and effect relationship from various aspects: in Epistemology which is equal with syllogism in his opinion, in Knowledge of God which he excluded Knowledge by presence and acquired knowledge, and in acts of human beings which he ended up in Jabr. The works of Mirza Mahdi Isfahani were the base of writing this article.

in this article, seven doubts have been answered which Mohammad ibn Abdol karim Shahrestani included in his book “al-Milal va al-Nihal” assumingly raised by Satan regarding his creation. These answers are based on Quran and hadith and meanwhile ideas of some philosophers and elites have been reviewed. This article has been excerpted from “Dairah al-Ma’arif al-Islamiyah fi Sharh al-Khotba al- Razaviyah” and rewrote. The references of verses and traditions have been mentioned as well. A brief biography of the author and its works and an explanation on the mentioned book has been included in introduction.

the author emphasized that Justice of God according to what has been introduced in Quran and hadith is different from its philosophical definition. In revelational texts Justice of God means not counting God as an Oppressor. He did not and does not force human beings to commit sins.

the present article is written to Mohammad biabani Oskouei’s answer (Safinah, no. 49) to Irshadinia's review (Safinah, no. 48) on his article about » Úáã ÈáÇãÚáæã «titled «a brief look at ilm bila maloom in the traditions of Imam Riza» (safinah, no. 39). In author's opinion, his answer published in safinah no. 49 is obviously to shirk shortcomings and numerous weak points of his article. He in his answer pretended to take the style of review and on the other hand distortion of my article in surface and in content. In addition to it, instead of explaining quality of knowledge of God he compiled and quoted other’s words about “quality of human beings’ ilm” and asked for a solution for it.

"Index" Aims the reader to the very exact information, in this world of bursted of information.
The provided index, actually conducts the essays of the published Safineh quarterly in the 13th Volume (Numbers 49 - 52)
The general instruction of usage in the Same the previous one, which
has been Stated in Volume 4, PP. 143-147.
here again the index is divided in to 3 indexes as:1. The index of the essays, according to their topics.
2. The index of the writers and authors of the essays.
3. The alphabetical index of the Subjects, with their Sub-titles.