چکیده:
As indicated by the title، the article is to examine the relation of Divine Providence in affair of guidance and misleading with human will. It is intended to find a new and proper solution to the old debate of predestination and free will with a descriptive and comparative method on the basis of Qurʾānic view. The focus of the article is to provide an appropriate definition for Divine Providence along with the human will is related to the will of God. It also attempts to explain the concept of God’s leave in His Providence and the role the latter plays in leading men to belief or disbelief as the prominent instances of guidance and misleading. Two limitations have conditioned our study: that of Providence and its impacts on guidance and misleading، and that of accounting for the problem in views of two contemporary Muslim thinkers the late Allama Tabatabae and Behbudi. Of research conclusions is a proper understanding of the domain of human free will based on God’s Providence to the effect that if the Providence is nothing but natural laws and regulations as Behbudi said، it will be manifested only when congruent and consistent with laws of nature. Whether be compatible with laws of nature and thus guided or not and hence misguided، human will is free to discover and use them in accordance with the will of Creator as he is also free to turn his face back and go astray. In Allama Tabatabae’s view however، if God’s Providence is taken in its two forms of ontological and revealed ones، the case will be different. Divine revealed will is based on His wisdom and human desire can conform or oppose the desire of God. However in case of Devine ontological will man is determined to follow the cause-effect system and related rules and there is no room for guidance and misguidance.
خلاصه ماشینی:
However, if we consider will, according to Tabataba'i's definition, in two forms: ontological (takwini) and legislative (tashri'i), Divine guidance and misguidance in the section of guidance and legislative will are based on God's wisdom, and the human being, through free will, either unifies their own will with God's will or vice versa; but within the scope of ontological will, the human being is compelled to follow the rules and the system of cause and effect, which does not include religious matters such as guidance and misguidance.
d. : 143-144; Shahrestani, 1367: 122; Halabi, 1373: 50; Deghaim, 1998: 1/231-232; Saeedi Mehr, 1375: 1/15) However, to limit the scope of this research, only the views of Muhammad Husayn Tabataba'i and Muhammad Baqir Behbudi were examined and compared under the aforementioned verses, which cover the most important verses related to divine will and raise the issue of human free will and his guidance or misguidance.
Apparently, in all similar cases, Tabataba'i focuses on the system of cause and effect in the created world, but as will follow, unlike Behboudi, in all cases he ultimately considers God's intervention—with regard to His mashiyat or permission, which he perceives as a volitional matter occurring after human choice—as a condition.
But Behudi, to solve the problem, first answers the question "What is will (mashiyat)?" He says regarding this: everything that happens in the world occurs due to the factors of nature, which is the same as Divine will, which either God executes or grants permission for, leaving the hand of man free to execute God's will, meaning to use natural formulas well and reach the goal.
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