More than a century and a half has passed since Iranians encountered Hegel's thought. During this period, "our" reference to Hegel has undergone changes, so after all this Hegel research, Hegel translation and Hegel reading, we should start an evaluation of the relationship we have made with Hegel and ask; After all this time, have we adopted Hegel in our tradition? In other words, is it possible to speak of an Iranian Hegel among the various interpretive traditions of Hegel, such as Hegel right and left, old and young, English and French, etc.? Is it basically possible to understand Hegel differently from other understandings? Is it open for us? The answer to these questions refers to the history of philosophy and our intellectual tradition. Our understanding structure must have the capacity to listen to Hegel and speak with him. This statement is clearly a question of the contemporaneity of Islamic philosophy. The answer to this question requires an examination of the readings of Hegel's thought in the context of Islamic philosophy. Since Mulla Sadra's thought is the entirety of our philosophy, our readings of Hegel are mainly formed in the context of Mulla Sadra's philosophy and in the extension and expansion of that thought. Therefore, we focused on evaluating Sadra's encounters with Hegel. Seyyed Javad Tabatabai is one of the contemporary Iranian thinkers who made comparisons between Sadra and Hegel. Therefore, it is necessary to describe his encounter with Hegel, and we seek to be able to make an accurate assessment of one of the most important readings of Hegel in the context of our thought tradition, which is the philosophy of Mulla Sadra, and to explain one of the major aspects of the "Iranian Hegel" project.