نشریه اندیشه علامه طباطبایی
پیاپی 9 (پاییز و زمستان 1397)

Allameh Tabataba'i considers the truth of society and the movement of legal history and states that nations and societies because they are nations and society, not individuals and members of society, traditions and laws, promotions and degenerations, have a common destiny and a collective action letter. And this fact means the legitimacy of the movement of history and society. On the other hand, in the Qur'an, human beings are invited to reason and think, especially about historical events and processes, in order to discover the causes of progress and degeneration of nations in order to teach themselves and others. This change is one of the most important and inviolable traditions of the creative apparatus. According to Allameh, faith and righteous deeds or infidelity and corruption of human beings have an effect on how the future events of human beings are formed and even in the world system. And various factors such as ignoring the relationship with God, fighting the prophets and preachers of truth, oppression, and injustice, etc. are involved in the fall and rise of civilizations. Of course, human hardships and misfortunes will end Because the unchangeable tradition of God is that in the last movement of history, only the worthy and pious servants of God will be the heirs of the earth.

The aim of this research is to recognize and rewrite the foundations of Islamic education from the viewpoint of Allameh Tabataba’i. This research is an applied one, its method is analytical – deductive, its method of data analysis is a deductive qualitative content analysis and the data was gathered by the documental method. This research answered to this question: What are the foundations of Islamic education from the viewpoint of Allameh Tabataba’i? First, the research was initiated with explaining conceptions such as foundation, anthropology, education, and Islamic education, and these results were acquired: a. Foundations related to the man’s mundane life (being decorative the world affairs, representation the trusteeship to the man, general directing the man by God and imminent death of the man); b. The foundations related to the man’s futurity life (blissful or wretch receiving our act’s letter, the truth of future intercession, the future punishment, the objectivity between acts and act’s punishment, and the generality of the Return); and c. The foundations related to both man’s life (descent of spirits to the material world and its influence on man’s mortal destiny, the dichotomy of the way of the soul’s complementation, gradation of the man’s souls, Exceptions for some people from the rule of Blowing the Trumpet and Creation of The Book; Cultivation and non-cultivation of nature in the world and its positive and negative otherworldly effects; Continuation of the effects of human divine honor in this world and the hereafter; The orderliness of human souls; Death means the transfer of man from this world to the hereafter).

Ethics has long been a major human concern. In the present study, ethics has been studied from the perspective of Allameh Tabataba'i and Thomas Aquinas. By comparing the views of the philosopher and theologian Allameh Tabataba'i and the Christian philosopher and theologian Thomas Aquinas, we will see many similarities and differences. In Thomas Aquinas' view, although theology has a special place, it also uses a rational approach. Allameh Tabataba'i considers Ethics as a matter of practical wisdom. He examines and explains ethics in the form of five forms. The first type is called virtuous Ethics, which is specific to human beings and self-possessed beings. This ethic seeks to determine the characteristics of a good human being. The second type of ethics is called consequentialism, which is the construction of man and contract. In the third type, they call it conscientious ethics. This Ethics is part of the plan of life and is the duty of the person who is related to himself, God, and others. It is the fourth model of religious ethics related to past religions. It is the fifth type of Qur'anic ethics. In this Ethics, the purpose of this Ethics is not to achieve happiness and happiness in the hereafter, but the divine essence. In the Aquinas approach, ethics is a prerequisite for achieving the highest degree of happiness; That is, observation is before God, but it is a sufficient condition beyond Ethics and requires divine grace. This divine grace is not given to everyone and is available in the Hereafter. The fifth Ethic model proposed by Allameh Tabataba'i has similarities and differences with the view of facing the divine essence from the perspective of Thomas Aquinas. .

Modern human sciences, as depicted by the philosophy of sciences and also human sciences, or as Vico, the Renaissance thinker puts it, Novum Scienza, aimed to explore the modern human, the modern world, and the modern culture, history, and society. It was clear that traditions and traditionalism – pre-modern matters – were no longer of use, and this included all extensions of traditional thought, from traditional human knowledge to Christian and ecclesiastical philosophy and theology. The case of Allameh Tabataba’i is also visible in this sociological problem and this religious-traditional context as the head of the last Islamic traditional philosophers in the pseudo-Modern age of the Islamic worlds and the “Shi’a micro-world”, that is, a religious, cultural minority filled with epistemic, philosophical, religious knowledge, which is subordinate of the macro Islamic world. The present paper presents the case of confrontation and challenge of the traditionalistic representative of Islamic philosophy and Islamic knowledge and Shi’a knowledge with the scientific philosophy and the modern human sciences. It is also a narration of the possibility and potential capacities of traditional philosophy to shape a pseudo-philosophy of human sciences in a preliminary form by Allameh Tabataba’i.

Regarding Quranic Verses, there are two types of provable knowledge of Almighty God about creatures: Pre-creation knowledge and post-creation knowledge. There is controversy among commentators on the realization and quality of such knowledge for God. Allameh Tabataba'i as the prominent contemporary commentator assumes the existence of both types of knowledge for God, classifies them as knowledge by presence type. He takes the knowledge of God on his Essence and completeness as the reason of pre-creation knowledge. Allameh defines the post –creation knowledge as present realization and attendance in spite of their sameness for Almighty God. Fakhre Razi, as one of the eminent Ash'ari School commentators, regard Post-creation knowledge as known-self as he believes realization of post-creation knowledge is impossible for God because it requires changes in the Essence of God which is impossible. the present study investigates the interpretive perspectives of these two prominent characters in the world of commentary.
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There are verses in the Holy Qu'ran that indicate that God has made a testify with all human beings. The most obvious is the verse 172 of Surat al-A'raf, which states: "And [mention] when your Lord took from the children of Adam - from their loins - their descendants and made them testify of themselves, [saying to them], Am I not your Lord? They said, Yes, we have testified". In the philosophical discussion of Being in the history of the mind, as How to degrade man from the highest levels of existence and his emergence in the material world, is one of the topics discussed in transcendent wisdom. Based on the author's induction There are two points of view in the explanation of the being of the history of the soul or the world of Zar: Sadr al-Mutallahin: He attributes this to God's rational knowledge of the origin of man. 2: Allameh Tabataba'i: He believes that the place of obtaining the covenant was the world of forms And this is a formative vow, that is, the attentiveness to the right of transcendence in all human beings is instinctively institutionalized. The purpose of this study is, firstly, to provide an accurate and documented report on the opinion of these two sages and finally to judge between these two views. The result of this research is that Mulla Sadra's opinion on the issue of the world of Zar is more compatible with rational-philosophical rules and does not have explicit opposition to the verses related to this issue. Allameh's opinion is more in line with appearances.