Each of the Divine Names and Attributes opens up a new horizon of knowledge for the truth seekers. Of these attributes which is emphasized by holy Quran and Hadiths and endorsed by reason is the Will of God. The present article is an attempt for the analysis of the revealed and rational arguments for the explanation of Divine Will in the Shiite domain of thought from its inception to the end of the School of Qum. It is to show the development of the understanding of Divine will in the centuries under study through historical view of the material in question. Both literal and technical meaning of Will have been first treated and then has a review on the traditionists' Mutazilite and Asharite views and finally examine the ideas of theologians in the Presence Age esp. Hisham b. Hakam and Kalam traditionists of the School of Qum focusing on three classic works of Hadith of Mahasin, Kafi and Tawhid. As a result of  a total survey  we have come to the conclusion that formulation of the Attribute will in theological system in light of new questions yielded new explanations of the nature of the Will and Providence and a selective choice of Hadiths on the side of traditionists.

Among the most significant features in the poems of Rumi is the concept of “ will” and “ divine providence” . The mentioned features are abundantly manifested in the poems of Rumi due to this knowledgeable outlook. From his point of view, all substances in the universe are defined merely in the domain of God’ s will and authority. Such insights, which are derived from the verses of the Qur'an, are found in various sections of Rumi's poems in Masnavi and Divan Shams. Of course, Rumi does not deny the will of man in the fullest sense; moreover, the exhortation of such verses implies his belief in the insignificance of man and his actions against the absolute power of God. The present article seeks to study the rare illustrated versions of these highly valued works (here 5 copies), focusing on the implications of these concepts in light of the centrality of divine will and desire in his poems. According to the studies, the representation of the divine will in the paintings is in accordance with the context of the story contained in the poems, and the artist selects and displays some of the narrative scenes to incline the viewer's mind toward the story and indeed the concept designated prior by the poet. Guidance, fate, triggering and burning, managing affairs, control of the heart, supplication of prayers and others are among the instances of the will of God depicted in these five versions. Research questions: 1-How are the visual effects of the divine will and providence reflected in the two versions of Masnavi and Shams' sonnets? 2. What examples of divine will can be found in the paintings of these manuscripts? Research aims: 1-Understanding the visual effects of divine will and providence in two versions of Masnavi and Shams' sonnets. 2-Identification of instances of divine will and providence in two versions of Masnavi and Shams's sonnets.

The verses including divine providence and will have caused theological disputes due to their external differences. Ash'arite commentators regard these verses as proof of determination. One the contrary, Imamiyyah commentators believe that the extensiveness of divine providence and will does not negate free will. In his works, Ayatollah Ma'refat has scrutinized these verses. He regards the term "providence" mentioned in the Holy Quran as a special term resulted from divine wisdom, and interprets most of the verses related to divine providence and will accordingly. Alusi, an Ash'arite commentator, has also referred to divine wisdom and man's free will in his commentaries of most verses related to divine providence. Given their works, the present paper compares their views in order to find their similar and different views and approaches in this regard. It also compares their exegetic views in the dimensions of linguistics, theology, and exegetic method, and criticizes Alusi's views.

In the contemporary era, human has properly come to theoretically and practically apprehend the importance of the concepts such as society and community. Human community is not only an asset for the human to satisfy his needs, but from the viewpoint of the Islamic teachings, it is also the basis of the Divine Grace and Providence. In fact, God’ s hand of providence is with the community. This theme has been frequently repeated in the Islamic traditions. Now, the question is that what is there in the community that attracts God’ s grace and providence? In this article, the difference between the concepts of society and community is delineated. Besides, the article asserts that human community is given God’ s grace and attention due to at least two very important issues. First, community is the moderation point that helps the human to avoid positive and negative extremes in his viewpoints and actions, be these extremisms collective or individual. Second, community can be the manifestation of unity, and unity is a crucial asset for the human in overcoming the collective and individual difficulties. Nonetheless, this assertion does not imply that the society and community never go awry and that accompanying a community in every manner will unquestionably guide human to bliss. A society does not go awry if it is under God’ s providence, and according to the religious teachings, God’ s providence is not absolute but is conditioned. A community can perform its important functions and receive God’ s providence only if it is established based on religion and the divine teachings. The concept of social capital here regards the transcendental stage of the community, i. e. a stage in which humans have come together and have chosen the community, and each and every of them consider the community as their real homeland. If this condition is met, the manifestations of brotherhood, grace, love, and coexistence can be observed in the community. These then become habitual and finally lead to human bliss.

The peripatetic tradition of reading Aristotle limits divine providence to celestial bodies and maintains that, according to Aristotle, there is just divine providence per accident by celestial bodies concerning sublunary world. Alexander of Aphrodidsias in his treatise titled as “, On Providence”, , however, tries to give an Aristotelian version of divine providence so that it would not be in contradiction with the exaltedness of divine causes in superlunary world and would not be per accident. We, in this essay, by pointing to the roots of his Aristotelian conception of divine providence in De Generatione et Corruption and De Caelo, shall show that his specific treatment of divine providence in Aristotle is based on a peculiar theory of causation which in turn will face him with other difficulties in denying providence per accident.

God's relation to the world, a subject whose history is as lengthy as human thinking, is among the basic issues of philosophy and the Kalam in the Islamic world. Problems such as the why and how of emerging the order of creation and paradoxes such as unity and multiplicity, contingent and eternal, will and causal necessity, the First of the first things, and the Last of the last things, and so on are only a few questions of the numberless ones which have preoccupied thinkers during the history; consequently, there emerged -isms like sophism, naturalism, humanism, and theism as well as many other schools of thought, which show the continuous efforts of thinkers for explication of the relation between God and His creatures. Taking a look at the background of God's Providence (inayah), a divine attribute which necessitates 'the best order', this article indicates God's activity, describes the viewpoints of two famous philosophers in the Islamic world, i.e., Ibn Sina and Mulla Sadra, , and shows the differences of their opinions in this regard.

One of the most controversial issues in Islamic philosophy and theology is God's Will. However, there are certain questions in this regard that require convincing answers. They include' What is the meaning of Will, how is it realized in human beings, and what are its prerequisites and concomitants?', 'How can we attribute will to God so that it is not accompanied with possible concomitants?', 'Is God's Will one of the attributes of His Essence or Act?', 'How is it attributed to human acts?', and finally, 'How should we think about this issue so that we are not accused of following a determinist insight?'The present paper undertakes to explain this issue and provide answers to related questions.

This essay deals with the divine command theory of ethics.  After a short explanation about the status of this theory among different ethical theories, a short history of the subject is given. It is also illustrated how the writers of the philosophy of religion and ethics have paid special attention to this issue. The other parts of the article deal with the different versions of this theory and explain how its proponents, have given new and more sophisticated versions of that theory in order to respond to the objections. Yet there remains an essential objection. This objection is based on the Autonomy of ethics. The autonomy of ethics has been discussed with greater detail in regard to Copernican revolution of Kant in ethics. In addition, a short comparison has been made between Kant's theory and the theory of Muslim scholars on the objective and rational character of moral values (Husn va ghobh a'qli dhati). This comparison shows how the theory of Muslim scholars can be corresponded to Kant's views.

Mir Damad’s view about the divine will can be divided into three sections: semantics, ontology and interpretation of the hadiths which imply that the will is an attribute of act. First, he defines God’s will as His knowledge of all beings and tries to differentiate between God’s and human’s will. Secondly, he proves that will is one of the essence attributes of God and not an attribute of act. Based on this, he criticizes the Kulayni’s theory which implies that the divine will is an attribute of act. Finally, according to Mir Damad, both hadith and philosophical argument have the same meaning about the God’s will. That is, God has this attribute in his essence, therefore he wants to create the world. On the other hand, all the creations are the God’s will in the level of action. Based on this, will has two meanings: will as the essence and will as the action according to which, we have to interpret the attribute of will in Shia hadith.

In each one of the well-known Abrahamic religions, notably Islam, Christianity and Judaism, there are two important doctrines which seem to be inconsistent, but nonetheless some religious philosophers like Plantinga try to show that there is no conflict between them. The first doctrine is that God is Omniscient and He has foreknowledge of all that will happen in the future and thus all human actions are determined in His knowledge. The second doctrine is that human beings have free will and they are responsible for all of their voluntary actions. The problem is that if all future actions of a person are determined in divine knowledge, it is impossible for him to change his future and so he is not free. This article will assess some of the solutions given to the problem and it will focus on Plantinga's solution to the problem and then it will unravel some defects of his solution. At the end of this article, a new solution to the problem will be given, in which the free will of human being is confirmed while the nature of divine knowledge is regarded ambiguous to the extent that its changeability or unchangeability is left unknown.