فخرالسادات علوی

The main issue of the article is the analysis of God's love for creatures and the consequences of the divine seal. Although it is intellectually impossible to apply the attribute of Divine Love to God, it has received less attention in Islamic theology. God's love has been delivered to His servants through His general and special mercy to creatures, divine guidance, God's good will, but love in its true sense and not its accessories, originates from God's love for Himself, which has all the perfections of existence. God is in love with himself because of his knowledge of himself and His existence, and beings who are related to Him are also loved by God. Our special love for God's love is the combination of creativity and creation with God's love, compassion and empathy for others, and the application of God's love is one of the features and essentials of this love. This article deals with the semantics of divine love and the analysis of its consequences with a descriptive-analytical method.

Different dimensions and aspects have been stated for religion. One of these aspects is the ritual aspect of ​​religion. It refers to a notion in which a religious person is obliged to perform certain rituals and acts of worship. But on what basis is this aspect of religion acceptable? Are there consequences for doing these actions? This study, using a descriptive-analytical method, aims to examine the basis of Kant's and Allameh Tabatabai's thinking in relation to religious worship. According to the common interpretation of Kant's views, he has placed man as the center, as required by the spirit of modernity and the humanism that governs it, and does not consider originality for religious rituals in its religious term. On the other hand, Allameh, based on the belief in God's absolute ownership, considers man as a being who is an absolute servant in front of God's creative and legislative will and has no choice but to be a servant.

This research has examined the position of corporeality in Sadra's transcendental epistemological system by a descriptive-analytical method. The necessity of such research is that there are some significant evidences in this system that indicate to the rejection of the human body and the material world in the process of acquiring knowledge. In fact, contrary to certain epistemologists who consider the physical aspects as one of the main pillars of acquiring knowledge, it seems that Mulla Sadra did not consider the corporeity and its requirements, important in true knowledge and preferred to acquire such knowledge through the immaterial soul and  meta-physical (above tangible) worlds. Analyzing the important components involved in the process of knowledge in Mulla Sadra's expression and despite the existence of seven evidences of rejecting the physicality, in general, it seems that Sadra's epistemology cannot be considered as an anti-physical system, but regarding the various affirmations of physicality in this system- including the causality of the physical objects and the effective intervention of the physical requirements  of perception to attain the first level of knowledge, and the realization of perfection for the human soul by obstructing bodily affairs- this negative evidences should be considered, instead of rejecting the physicality and humiliating of natural sciences, as a sign of the concerns of transcendental philosophy to exalt all human sciences, including the humanities, experimental and technical sciences.

One of the topics of interpretation studies in the present era is identifying the characteristics of interpretations in different eras, which are known by titles such as style, trend, school or interpretive current. Current interpretation scholars acknowledge the fundamental change that has taken place in the style of interpreting the Qur'an and explaining narrations over the last century, describing it as "modern interpretation"; however, in describing this titles, they have sufficed to a set of generalities. This study presents the discourse of existentialism as one of the influential trends of religious texts’ interpretation in the present era. Therefore, after defining the discourse and philosophy of existentialism, we attempt to recognize and explore the discourse governing the interpretations of the Qur'an and the explanations of hadiths in the present age. The revival and growth of existentialism style or tendencies is evident in the description of Islamic texts. The evidences include evolution in discovering verses and hadiths in this era compared to the past, analysis of the thematic interpretations composed in the present age, inclination towards contemplation in understanding religious texts, developments of the methods for propagating the teachings of the Qur'an and Hadith, and finally changing subjects raised in religious questions and answers.

Facing with a great deal of interpretive works in existentialist subjects including human beings in the context of life, freedom, choice, comprehension, responsibility, anxiety, meaning, etc., in the contemporary period, reflect the fundamental transformation created in the style of commentary and the formation of discourse Existentialism is in the interpretation and description of religious texts.On the other hand, each system and interpretative system consist of different components that affect each other and affect each other. In order to obtain sufficient knowledge in the areas of interpretation and interpretation techniques and tendencies, it is necessary to pay attention to the role of sectors or different factors and processes.This is precisely what interprets a theory as a function of the scientific, cultural, and social developments of every age in all fields. Therefore, this paper tries to analyze the factors influencing the recall of the interpretive approach of existentialism in the description of religious texts after a brief introduction of the essence of the existential interpretation.Various socio-political factors such as intelligence in Iran, the Marxist-socialist, pragmatist, individualism, liberalism, humanism, and cultural factors such as structuralism, mysticism, and psychological factors and religious-religious factors are among the factors influencing the emergence and The prospect of this approach is interpreted.Each of these factors and trends in the flourishing of the existentialist tendency in the interpretation of religious texts has been significantly influenced by the fact that some of them, by their own similarities and similarities with the approach of existentialism and Others contrasted with the prosperity of this interpretive approach.

This article studies one of the two current conceptions of free will i.e negative conception or the definition of free will to having alternative possibilities; and tries to assess and ascertain the truth or untruth of this historically popular conception, by means of rational counting of all possible rejections and defends of it. The investigations indicate that the disputes on this truth and untruth is the first dispute that causes philosophers to revolt against one another in debate of free will problem in form of two main groups of Compatibilist and incompatibilist philosophers. The dispute of these two groups begins with debating on the relation between negative free will and Determinism, continues with researching on possibility of free will in a determined world and finally firms in form of two fundamental objections against one another: The harm-mind hypothesis of Determinism on side of Incompatibilists against of Intelligibility challenge on side of Compatibilists. And thus confirming or rejecting of such conception at last depends on assessing these two objections. The result of our assessment in this article consists of rejecting the negative conception.