Makārem Shīrāzi widely used Ṭabāṭabāʾī's interpretive opinions in his work Tafsīr Nemūne, and in significant cases, he has examined his opinions with a critical point of view. In this study, which was carried out with library tools and descriptive-analytical method, firstly, the types of criticism of Makārem Shīrāzī in relation to Al-Mizan of Ṭabāṭabāʾī were extracted, and then the evaluation and diagnosis of their accuracy and correctness will done. The question of the present study is: in what cases and with what reasons did Makārem Shīrāzī criticize Ṭabāṭabāʾī's opinions and how much is the validity of his criticism. In this study, after expressing Makārem's critics on Ṭabāṭabāʾī's opinions, it is tried to measure the validity of these criticisms by using rational and traditional reasons, the opinions of famous commentators and other evidences. It is necessary to defend this hypothesis that, except in the few cases where critics' objections to Ṭabāṭabāʾī's opinions are valid, most of the criticisms do not have the necessary validity and have many weaknesses.

Drawing upon the hermeneutic basis that understanding and interpretation of a text is conditioned by the reader’s preunderstanding, this article examines ʾAllamah Ṭabāṭabāʾī’s interpretive preunderstandings. In so doing, the article first, will explore ʾAllamah’s constitutive and non-constitutive preunderstandings. As the foundation of his Qur'anic interpretation, the constitutive category is divided into three subcategories: text-specific, interpreter-specific, and interpretation-specific. The non-constitutive category is studied under the following two subcategories: the imposed and non-imposed preunderstandings. Although the article studies ʾAllamah Ṭabāṭabāʾī’s interpretive preunderstandings, this categorization can be applied in studying any scriptural hermeneutic discourse. The contribution of this article to the field, is not limited to Allamah Ṭabāṭabāʾī’s interpretive preunderstandings. The method applied in this study can be used in the study of any scriptural hermeneutics.

The main question of this article is whether Imam Khomeini's leadership has created unavoidable and definitive bases for the present and future of the I.R.I's foreign policy. In other words, has he created a destiny for the I.R.I's foreign policy? This article argues that Imam Khomeini's leadership imposed all Iranian history on Iran's foreign policy. As a result, his guidelines are consistent with the potentials of Iranian history with an emphasis on resistance to obstacles as a rational choice.

Dariush the Great's petroglyph in Bistoon is the biggest remained petroglyph from the Archaemenides period. It, from historical and linguistic point of view is such full of valuable information that it is called the whole of ancient East petroglyph and the most important script of all ancient East. Dariush the Great, in connection with the contents of the petroglyphs and in coordination with the known customs and traditions of ancient East, has also built in Bistoon the petroglyph of all his enemies had been defeated by him. Amidst the Iranian and non – Iranian historical and geographical texts of old days, some descriptions and indications about the Dariush's petroglyph in Bistoon mountain can be seen which are sometimes more fictional and fanciful than the real descriptions of petroglyphs. In this essay, I tried to show the oldest description of Bistoon petroglyph in Islamic period texts, using historical and geographical texts.

In this article, we will examine the concept of tradition and modernity in Dariush Shaygan's thought based on a combination of Carl Gustav Jung's collective psychoanalysis and Heidegger's hermeneutic theory, which is the basis for reviving Eastern spirituality against the domination of modernity over non-European cultures. Based on this argument, hermeneutics seeks to interpret the text and explain the process of understanding. Hermeneutics is a philosophical tradition of reflection that seeks to clarify the concept of understanding and to answer the question of what constitutes the meaning of everything meaningful. Therefore, in fields such as philosophy, theology, literary criticism and social sciences and philosophy of science, we are witnessing the increasing use of hermeneutics and related topics. Dariush Shayegan is one of the few thinkers and intellectuals in the last 5 decades in Iran who is contemporary with intellectuals such as Seyyed Hossein Nasr, Reza Davari Ardakani, Dariush Ashouri, Ehsan Naraghi, etc. and the unique features that Shaygan has, he Distinguishes it from its contemporaries. One of the important and key issues in the works of Shaygan and his contemporaries is the issue of tradition and modernity in the face of the Iranian people with this issue.

The semantic structure in a film is an interconnected structure of visual and auditory elements that are used to advance the narrative, the transmission of meaning, concept and feeling. This requires the director to be familiar with the basics of the visual arts in order to be successful in achieving the lofty goals of the media, which are also its mission and integral, by being aware of the various aspects of image frame arrangement, in addition to preventing boredom of the audience. In this research, using analytical-descriptive method, the mezzanine elements of narratives in the of Dariush Mehrjoui”s films as a social director have been analyzed. Analysis of the composition of scenes of "Hamoon" and "Parri" as hero-centric films which have the most role in defining the characters, show that Mehrjoui descriptively uses geometric principles, light, color and artistic concepts such as symmetry, balance and golden angles of vision to express spiritual concepts. Also, he uses this approach in the creative design of scenes, in accordance with the theme of his films, to create a multi-sensory perception in the audience to acquaint them with characters. Research Objectives1-Analysis of the use of mezzanine in Dariush Mehrjoui's films2- Explaining the role of visual elements in expressing the concepts and implications of Dariush Mehrjoui's filmsResearch Questions1- How is the background of meanings and concepts in Mehrjoui’s films?2-Which artistic elements and techniques are used by Dariush Mehrjoui to convey his intended meaning to audience?

The issue of the individual unity of being is among the issues in the field of theoretical mysticism which all of the Muslim mystics have agreed upon. As such, some of them have attempted to base this theory on proof, among whom is Muḥammad Riḍā Qomsheʾī. Qomsheʾī’s proof has been accepted by some philosophers and criticized by others, among whom is Ḥakīm Jelve who was contemporaneous with Qomsheʾī. This article undertakes the investigation and critique of Qomsheʾī’s proof, showing that Ḥakīm Jelve’s critiques of it are not applicable, although the proof itself is not complete because of confusion between the concept and extension of being.

ʿAllama Tabatabaʾi and Carla Bagnoli are among philosophers who believe in an integrative approach to non-realist cognitivism. In their view, the phenomenology of moral judgments indicates neither realism nor non-cognitivism. Believing that the nature of moral judgments is normative and practical, they do not deny the objectivity of moral judgments, and argue that they are cognitive, indicative, and have truth value. Tabatabaʾi presents the theory of figurative perceptions to justify his claim, and Bagnoli justifies it on the basis of constructivism. This paper will compare the two integrative views of Bagnoli and Tabatabaʾi. After exploring the problem of the nature of moral judgment, Tabatabaʾi’s and Bagnoli’s views are introduced and, in conclusion, it is argued that although Tabatabaʾi’s theory of figurative perceptions lacks the perspicuity found in Bagnoli’s works, they both have similar analyses of the phenomenology of moral judgments and they both use constructivism to justify their claims.

‘Allāmah Ṭabāṭabā’ī's theory of subjective considerations (i’tibāriyāt) possesses numerous capacities in solving issues in the fields of jurisprudence, the principles of jurisprudence, ethics, social sciences, philosophy, and metaphysics. These extensive capacities have placed this theory at the center of attention for scholars after ‘Allāmah Ṭabāṭabā’ī, leading to broad discussions and debates around it. These discussions have led to consequences for this theory. On one hand, critiques have brought to light the weaknesses of this theory, addressing and mitigating them, thus contributing to its dynamism and advancement. On the other hand, an unbalanced image of this theory has been presented, focusing on certain aspects while neglecting other parts and abundant capacities of it. Ultimately, interpretations of the theory of subjective considerations have been offered that make the understanding of this theory in the current decades difficult and raise serious question of which interpretations truly align with ‘Allāmah Ṭabāṭabā’ī's theory. This paper aims to describe the evolution of the theory of subjective considerations, exploring critiques and interpretations in two separate sections.

Reason is a defining characteristic of humanity, distinguishing people from other creatures and earning them the title of the noblest of beings. Some philosophers and mystics argue that reason conflicts with actions that lack concrete material benefits, while others view it, alongside Sharia, as a criterion for truth and revelation. Sanāʾī, a prominent mystic of the sixth century AH, explores the role of reason in his renowned work Sayr al-ʿibād ilā al-maʿād, depicting its place within the stages of spiritual journey. Employing a descriptive-analytic method, this research examines Sanāʾī’s portrayal of reason. The book occasionally presents reason as unknowable, with the rational soul, depicted as the master and leader of spiritual wayfaring, requesting to introduce itself. It reveals itself as a child of Universal Reason, the first creature of God, urging Sanāʾī to transcend animal nature and ascend from the bestial world to the angelic realm. Ultimately, in this work, love is depicted as Sanāʾī’s constant companion, though subordinate to reason. It can be inferred that reason, after a journey of transformation, evolves into love.