نشریه عقل و دین
پیاپی 6 (بهار و تابستان 1391)

There are various responses about the relationship between the divine knowledge and the human free will. One of the answers regards for object of divine knowledge. Motahari’s response is the same as this view. He believes that object of divine knowledge is the cause and effect order. And also, human’s acts are object of divine knowledge. Motahari’s recension about the free well is two types: 1. the existence knows some things and will and do it. 2. And performing work according to will without compulsion. He accepts views of Mirdamad and Mulla Sadra. Decree and ordinance of God comes from divine will and knowledge according to cause and effect order. He distinguishes the two types of decree and ordinance in the affirmation of consistency of decree and ordinance of God and human free will: inevitable and nonÜinevitable. In the physical existences spread nonÜinevitable decree and ordinance. All causes are manifestation of divine decree and ordinance. In any event according to differences of causes, there are different decree and ordinance. Also Human actions depend on a variety of free will. Thus man is autonomous to do or not, so doing or not doing differ according to differences of decree and ordinance. Not only believing in decree and ordinance of God is incompatible with human free will, but will strengthen it.

Reason, heart and senses are three instruments that human use them for knowledge. Now, we can ask, are these of the same rank or in the vertical hierarchy? And what preference dose each of them has than others? And how do we recognize and remedy errors that take place in them? In the writing, these questions answered by exact explaining of place of reason.
Then, the significance and esteem of reason is studied in the Quran verses and traditions. In the end, is argued extensively about the following points:Rational reasoning has not temporal and local limitation, and rational judgments are eternal.
Reason and religion are coordinated and harmonious together and both of them need each other.
Reason both criticizes and is criticized, but other perceptual faculties only are criticized and do not criticize.
Reason is active both in the extensive field of theory and in the extensive field of function, but functional intellect can’t issues practical orders without seeking help from conceptual intellect.

Are the religion and philosophy of the same rank or in the vertical hierarchy, or none of them?
On this question, we can bring up three contingencies or three theories:The religion and philosophy are two separated categories and they move parallel to each other, and they have no interference or intersection.
The religion and philosophy are in the vertical hierarchy. Two groups tend to the theory. One looks from viewpoint of religion to philosophy and another from philosophy to religion. Both of them look from positive view or negative.
Sadrian philosophy confirms nothing of above theories and he has attained new theory that it is conformity of the religion and philosophy. The article wants to explain it.

The entire universe is based on the principle of causality. Thus, you wont find any case that wasnt involved in one of causality sides. Every single behavior of human beings; whether external or inner deeds; will have their own consequences. This is the meaning of reflection or embodiment of deeds that Islamic religious texts have remarked it. From Holly Quran's point of view, the man's optional deeds will have their own role. Therefore the external and inner deeds, both right and sin, will have special consequences in the world and Hereafter. Holly Quran points to instances of deeds and their consequences.
Acknowledging the embodiment of deeds and beliefs in the Hereafter, Mulla Sadra grants a rational and philosophical flavor to this issue by way of his Transcendent Philosophy. Accordingly, the acts that human beings perform repeatedly turn into firm habits in the soul's innermost interior and are inseparable from it.
The writer in this paper has mentioned Holly Quran's point of view about consequences of some Good and bad acts and then has considered Mulla Sadra's philosophical opinion for rational explanation of it.

This article, at first, has studied the meaning of reason in aspect of terminology and had compared its concepts with some traditions and has studied ragheb esfahani and allameh tabatabei¡s view about this subject and has produced a different meaning.
Then has engaged in role of reason and with introducing view of some philosopher about theoretical reason and practical reason has considered this subject from view point of tradition and with explaining innate reason and religious reason has concluded that religious reason is revelation and message of divine prophets. Innate reason is a potentiality in human whom with divine message is perceived.
After that¡ has shown that basic criterions of spirituality (religion, mysticism and ethic) need the reason and finally has cleared that real spirituality without rationality is only delusion.

Quran is the divine word which is revealed to Prophet. But whether its words, themselves, are revealed by God, himself, or are made by mind of the Prophet (PBUH) is disputed among scholars.
This article analyzes the reasons which offered for the claim that the words of the Quran are Gods words, himself, not the products of Prophet's mind. Some of these reasons are rational and some of them are revealed.
Rational reasons are such as:Environment of Prophet before the mission, character of the Messenger, the differences between Messenger's words and the Koran's words, and the audience's understanding
And revealed reasons are such as:Challenge, word of the Quran, word of books and word of Arabic term
It can be drawn from these reasons that words of the Quran, as well as its content, are divine words not the products of Prophet's mind.