The issue of the unity of existence is one of the major ontological issues which has come into being in mystic atmospheres and has gradually entered philosophy as well and influenced it to the point that accepting or rejecting it would overshadow all philosophical issues; this is because by accepting the unity of existence, the world takes on a new meaning as causality would depart this world and all creations. Moreover, the unity of existence will provide a different interpretation of Allah Almighty and the religion. Though the philosophers before Mulla Sadra have made arguments in this regard, Mulla Sadra claimed to have made a demonstrative reasoning about it and have defined it exactly and precisely. After Mulla Sadra, the followers of his school of thought also argued about such an issue, the most important of whom is ALLAMEH TABATABAAII. This paper seeks to present and study the statements of ALLAMEH TABATABAAII and his argumentations with regard to the unity of personal existence. ALLAMEH TABATABAAII has proved the unity of existence through the three ways of “copulative existence”, “pure being”, and “infiniteness”.

2One of the most important issues that philosophers and theologians face and must have a suitable answer for is the issue of evil and moral evil and its nature and role in existence. Because knowing this has a direct relationship with believing in God's justice, wisdom, power and mercy; The present research is comparative and by examining the viewpoints of contemporary and comprehensive thinkers, such as ALLAMEH Hassanzadeh Amoli, ALLAMEH Misbah Yazdi, ALLAMEH Tabatabai and Shahid Motahari, and with a descriptive and analytical method and using library sources to explain and analyze the views of Islamic scholars. The above is intended to answer this important and basic question, what is the nature of evil and moral evil and its role in the world? The findings of the research show that evil is a non-existent, relative thing, a necessity of this material world and little compared to good, as well as a definite necessity of the cause and effect system. In the meantime, ALLAMEH Hassanzadeh considers the affairs of the universe to be purely good, and ALLAMEH Misbah has presented a more accurate interpretation of what evil is by emphasizing the monotheism of verbs.

Mysticism is intuitional cognition of Hagh and His Beautiful Names through self-purification and inside purity, using the mechanism of conduct and passing different stages and states. Shiite Mysticism is also a mysticism derived from the text of Qur’an and traditions, theoretically and practically, and in the present era, ALLAMEH Tabatabai is the symbol of such Mysticism. In this essay, the concept and nature of Shiite Mysticism and the features of Shiite Mystics with the key concepts of Mysticism derived from Thaghalayn (The text of Qur’an and Traditions), according to the thought and ideas of ALLAMEH Tabatabai will be analyzed. In fact, in this essay, the questions will be answered: what is Shiite Mysticism? And which features do the Shiite Mystics have? Proving and explanation of the hypothesis of Qur’an, traditions and behaviors of the Infallibles (AS) is the best source of Mystic Knowledge, spiritual conduct and demeanors of Mystic Comprehensive Actions are the aims of the following article.

This article investigates ALLAMEH Tabatabai’s philosophical viewpoints in the field of ethics. These views are reflected in the "Almizan" and "Osule Phalsaphe" (the principles of philosophy). It tries to illustrate a comprehensive picture of this author’s views on the issue of ethics. The main topics discussed in paper are: - In vestigations of Almizan and Osule Phalsaphe in the field of ethics, - Ethics and epistemology, ontology, psychology, and sociology, - The three schools on ethics and their differences, - Ethical nature, - The problem of "goodness and ugliness" of God’s actions.

This article deals with faith from ALLAMEH Tabatabaei's Viewpoint. By a Quranic approach, ALLAMEH considers faith as a matter of heart, a hopeful and trusting confidence in a holy issue that has some practical requisites. Although from his point of view practice is outside of the faith, there is an unbreakable link between faith and a pious practice. He believes that the object of religious faith is a real, actual and transcendental issue. Considering all the features of faith, he thinks that the highest degree of faith accompanies certainty and that, in all its degrees, reason has a key role.In this article at first an attempt is made to give a definition of faith, and then we study this concept from the viewpoint of ALLAMEH Tabatabaei.

2Correctly understanding the meaning of health and illness in a person's life and knowing its causes helps him to have a healthy life; The purpose of this research is to become more familiar with spiritual illness and its causes by emphasizing the views of two contemporary comprehensive philosophers, ALLAMEH Hassanzadeh Ameli and ALLAMEH Mesbah Yazdi. The Holy Quran considers the final perfection of humans to be close to God and pure obedience to His commands; It is obvious that achieving this goal will be deviated for some reasons, in such a way that it will cause a person to suffer spiritual illness and ultimately fall morally; The present research, using descriptive and analytical method and using library sources, seeks to answer the question that from the perspective of ALLAMEH Hassanzadeh and ALLAMEH Mesbah, what factors cause spiritual diseases and threaten the mental health of people in life; The findings of the research indicate that the cause of human spiritual illness in life, in ALLAMEH Hassanzadeh's thought, is neglect along with other causes such as not remembering God, the sins of the tongue, and the conflict of lusts; But from ALLAMEH Mesbah's point of view, the only cause is neglect of oneself and the Creator, which occurs due to reasons such as lack of knowledge about one's position, lack of attention to divine blessings, following the desires of the soul, excessive attention to material things and the appearances of life. According to the authors, ALLAMEH Mesbah's point of view is more compatible with the foundations of the Qur'an and hadiths.

The renowned Iranian scholar ALLAMEH Tabatabai (1892-1981) left behind a profound body of work that intersects various fields of the humanities. Grounded in his Quranic understanding of humanity as a social being, his writings consistently engage with social themes, seeking to explain the origins and development of human societies. Social issues and aspects of collective identity occupy a significant place in his thought. In sociology, the focus is on explaining societal processes and social change. However, this discipline remains largely Eurocentric and often neglects sociological perspectives outside of Europe and North America. This article aims to highlight the sociological thinking of ALLAMEH Tabatabai, a major Iranian scholar, and introduce it to Western audiences where his work is still relatively unknown. Drawing primarily from his German-translated works such as "ABC des Islam" and "Die Schia im Islam," as well as his Quranic commentary "Al-Mizan," this study introduces Tabatabai's anthropological views and examines his perspectives on social themes. It explores his unique insights into the nature of human society's origins and development based on Quranic principles, addressing questions of historical philosophy and the role of progress in his thought . ALLAMEH Tabatabai als soziologischer Denker Der große iranische Gelehrte ALLAMEH Tabatabai (1892-1981) hat ein tiefgründiges Werk hinterlassen, dass verschiedene Bereiche der Geisteswissenschaften tangiert. Ausgehend von seiner durch den Koran bestimmten Auffassung vom Menschen als einem sozialen Wesen wendet sich sein Denken in seinen Werken immer wieder sozialen Themen zu, wenn er bspw. die Entstehung der menschlichen Gesellschaften und deren Entwicklung zu erklären sucht. Dieser Artikel hat es sich zum Ziel gesetzt, das soziologische Denken des großen iranischen Gelehrten ALLAMEH Tabatabai in seinen Werken herauszuarbeiten und damit auch im Westen vorzustellen, wo das Werk dieses Denkers nach wie vor kaum bekannt ist. Dazu wurde neben seinen in deutscher Sprache vorliegenden Werken „ABC des Islam“ und „Die Schia im Islam“ insbesondere auch auf seinen Korankommentar Al-Mizan zurückgegriffen. Am Anfang dieser Untersuchung erscheint es – nach einer kurzen Vorstellung dieses Denkers für den deutschen Leser – zunächst notwendig, die anthropologischen Auffassungen des iranischen Gelehrten näher zu beleuchten, da sie gewissermaßen den Ausgangspunkt des Denkens von Tabatabai über soziale Themen markieren. Im Fokus dieses Artikels steht anschließend, wie der iranische Gelehrte die Entstehung der menschlichen Gesellschaft und deren Entwicklung erklärt. Schlüsselwörter: Tabatabai, Soziologie, Philosophie, Koran, Identität

Ethics, spiritual, moral and Sufis Rfa’ promoters that have been and will focus on fighting and Mjahdh the goal of this school is very moral man is a complete training. All the extracts of human creation and the origin of all existence and the purpose of our creation is separate. ALLAMEH Jafari, including those who have ethical design approach is mystical, but here we have tried Note that the figures given his mystical morality is the morality of life led Azmvlfh hive Srmnzl moral purpose would be to recognize the implications of this step can not take his views of education we can take. This research uses descriptive and analytical methods to evaluate the ethics of Educational Thought of Allama MT Jafari has mystical.Accordingly, we conclude that there is no mystic, no ethics and moral qualities should characterize such Yqzh Vbydary, vision, heart, self-knowledge, thinking, Ebtehaj (Fna’ fi Allah) and Tinker is right.

One of the arguments about the existence of God is the sedeqen Argument that was first used by Avecina.His argument is known as Imkan va Vojoob. But a few century later, Molla Sadra, a well-known Islamic philosopher, by establishing new philosophical fundaments presented a new form of the Sedeqen Argument. The Late ALLAMEH Tabatabaee tried to give a new interpretation of the Sedeqen argument. He tried to present the problem of justification of the existence of God as the first problem of philosophy without relying on philosophical pretext. This essay is an account of the Late Tabatabaee"s opinion and at the same time a critique of it.

In the ontology presented by the Quran, existence is known as a truth of gradation, essential order and inseparability so that its lower grades are degraded and exemplified orders from its higher grades. The latter are known as the unseen qualified with stability, unchangeable nature and longitudinal relation of absoluteness and limitation; the reality that descends from high grade as manifestation. The Holy Quran, as the manifestation and appearance of the knowledge of God, the Exalted, also has such an identity; the Qur'an, therefore, has a material and visible existence and, at the same time, a lighted and invisible existence of which the latter is known as the essence of the holy Quran, the fact being of grades. Such phrases: Umm ul-kitab, kita ul-maknoon, louhi mahfuz and kitab um-mobin in the Holy Quran refer to each of these levels. This research seeks to explain the principle of the Quran's state of being gradational on the basis of reasonable and traditional proofs with an emphasis on Allamah Tabatabai's exegetic view.