نشریه اندیشه علامه طباطبایی
پیاپی 5 (پاییز و زمستان 1395)

In the book The Principles of Philosophy and the Method of Realism, Tabatabai investigates the Newton's First Law from a philosophical point of view. Also, in the book of Nahayat al-Hikmah, he has focused on the issue of energy and the law of the conservation of matter and energy. Motahari has also addressed these two physical problems in his works and studied them from philosophical point of view. Since it seems that the Newton's first law contradicts this philosophical principle, which every movement required an initiator, these two contemporary philosophers have tried to answer these problem and interpret them consistently with the philosophical rules. They also, by designing the energy issue and studying the law on the conservation of matter and energy, have attempted to determine the place of energy among Aristotle categories. The conversion of matter and energy also raises this question of whether the substance, when converted to energy, abandons its face, and in contradiction with this philosophical rule, which the substance never separates from the face? In this article, the philosophical attitude of Allameh Tabatabai and Motahari regarding these two physical laws has been examined.

One of the most important differences between rational and traditional exegesis is their way of interaction with hadiths; in such way that existing fundamental differences between these two exegetical methods and serious conflicts in the way of interacting with verses and hadiths in recent centuries and its results, - specially ideological and social results – makes it important to study them very carefully. This study is aimed to make a descriptive-analytical based research of mohkam and motashabeh in the language of hadiths particularly those related to 7th verse of surah Ale Emran, and compare it whith Allamah Tabatabai's opinion. To achieve this goal, the idea of Almizan author and traditional exegesis books of Noorothaghalain, Alborhan, kanzoddaghayegh, Assafi, ghomi and Ayashi, in this subject has been compared, and after obtaining a comprehensive definition of Mohkam and Motashabeh, the amount of their accordance with the pointed verse and related hadiths has been evaluated. The results of this study are as follows: according to rational method in simultaneous benefition of rashen and tradition and believing in unreason ability of single strand hadith except juridical problems, especially in divine principles and exegetical knowledges, the idea of Allameh corresponds completely with the hadiths. In addition, it justifies the pretending conflicts among various hadiths unlike majority of traditional exegesis. Also our holy prophet and imams (peace be upon them)- according to their duty to guide people - have a complete knowledge of the holy Quran, and excluding science of even a single verse of the Quran from there vast knowledge conflicts their responsibility as divine leaders and is against divine wisdom; but this fact doesn’t have any incompatibility with restricting paraphrase knowledge to Allah the almighty.

The issuecof unlucky days is mentioned in some verses of Quran and Islamic narrations of Imams. There are disagreements among commentators on wether the issue is intrinsic or not. In the current study, we are surveying it in Quran and Imams’ sayings using Analytical descriptive method according to Allameh Tabatabai’s view in Al-Mizan. The findings of this research is that the unluckiness mentioned in Quran, is about events that have happened for Aad's people that they were very hard and severe. And probably Quran by “unlucky day” means ‘a very cold and frigid day’. Rationally there’s no way to prove this case as well. In the narrations of Imams’ this unluckiness is mentioned, and of course based on their sayings, ways to repel this issue are almsgiving, fasting, reading Ayat Al-Kurisi and Adoption of Imam's Provincial. Eventually the meaning of the unluckiness harvested in the research, is different from the meaning that is popular among people (that some acts are forbidden or remove the blessing of deeds). And what is meant by unluckiness is occurrence of bad events in the day and is quite relative.

Research is a regular process causing to problem- solving. Every committed researcher should regard herhis limiits in her/his profession. After recognizing this limits, they should notice the high educated and committed persons such as Allame Tabatabai, how regarded to this limits in his writings and professional reports. In this article, by virtue of written resources and library method, this question was answered: How Allameh Tabatabai regarded professional ethics in research in his writings and scientific method? According to this matter, after key words descriptions the importance of research ethics observance documented in Allameh's method (sire) by him and his pupils such as spiritual and divine intentions research, truth finding with prejudice and hastily judgement avoidance, respect to professor, appreciative morality about ancestors, reference to valid resources, scientific humility and non- boasting, science propagation and writing, answer to new needs, not content plagiarism, scientific fair, criticism and criticizability, preservance, patience, notability to time and his life time and others, collectivity and research science, argumental writing, and scientific courage.

The article studies the issue of the future of the world from the perspective of Allamah Tabatabai. Scientificness and novelty is due to the fact that the mentioned issue is a Quranic one from the perspective of Allameh. This issue has been examined by the special method of Allameh's interpretation and by his analytical exploration of the related hadiths, he examines the system of right-oriented human and natural humanity and human societies, and asserts that human tendency is in accordance with its intent to resolve corruption and oppression. Therefore, his final course is toward the rule of right and ultimately will bring together the forces of the future and will make the future of the world righteous. He considers the complete occurrence of such an event at the time of the advent of the promised Mahdi and with the general rule of Islam. And by interpreting verses, he states that in that age there will not remain any religious outside Islam, and all the people of the book will believe in Jesus who will descend to the Imam Mahdi . To resolve the ambiguity, he addresses the issue of the relationship between the advent of Imam Mahdi and the issue of return and resurrection, which, in some proofs, has been considered the end of the world in addition to the Hojjat returnee or resurrection, and knows it as the truth of these three issues in the emergence of the right are the same .

In this paper, I will investigate Allameh Tabatabai’s view towards the relation between self-knowledge and morality. Allameh is generally a defender of Mulla Sadra transcendental philosophy and widely appeals to Quran. In general, the human soul is the incorporeal beings. The soul is united to the body. It is immaterial that neither the length nor the width. Allameh Tabatabai believes that the human soul is such a way that it reaches to his Lord. He states the move to self-purification is done by morality. In this study, citing Quranic verses, he thinks of the soul a two-faced being. One face toward the material world, the other face toward the Metaphysics. The main problem with the study was to investigate the relationship between self-purification and ethics. According to Allameh, there is a mutual relationship between morality and self-knowledge.