In The Name Of God

Iranian Thinkers

(2)

‘Allamah Sayyid Muhammad Husayn Tabataba’i

General Office of Social Affairs

and Overseas Iranians March 2002

In The Name of God

Dear Countryman:

The rich culture and civilization of Iran is

indebted to the love, thoughts, and efforts of people

whose ideals have been the honor and advancement

of their society and service to their countrymen .

From ancient to modren times, their valuable and

honorable heritage has been a great support for this

country’s future generations, until such time that the

name of Iran wil shine eternally and honorably in

human history.

From the most ancient period of human

civilization until the present time, this ancient land

has been the cradle of the birth and growth of great

men who have been eminent on a global scale.

Numerous scientists, thinkers, men of letters,

poets, scholars, artists, philosophers, architects and

heroes have blossomed on the soil of this land, each

of whom has contributed a share in the rich treasure

of human knowledge. Thinkers who have elevated

themselves and, as a thirsty desert in the heart of

Iran, have humbly embraced learning and become

satiated with the springs of human knowledge .

Birds who, dumbfounded, have flown in search of

“truth” amidst the heavens of human culture and

knowledge and, in their millennial flight, each has

become a ‘simorgh’.

Not only in past times but also in the

contemporary period, our Iran, builder of civilization

and a cultivator of knowledge, has been the land of

famous thinkers, scholars, and sages – our treasures

who, with forbearance and trust in God, in the face

of hardships and suffering, with human ideals, have

served their country and countrymen.

In our turn, we collect and publish the

biographies, achievements and honors of the cultural

and scientific luminaries of Iran in order to make

possible a better and deeper understanding by our

countrymen of the valuable cultural heritage of Iran

so that their memories will serve as the light of

today’s seekers of truth.

General Office of Social Affairs and Overseas

Iranians

In 29th Di'lhajjah 1321 there was born an infant who

became, later on, one of the greatest honors of Iran

and Islamic world. This infant was not but ‘Allamah

Sayyid Muhammad Husayn Tabataba’i.

The late master, ‘Allamah Muhammad Husayn

Tabataba’i was born into a noble and faithful family.

The well-known grandsire of Tabataba’i’s family

was the late Siraj al-Din ‘Abdulwahhab Hasani

Husayni, who was born in Samarkand and

immigrated to Tabriz. Before the emergence of

Safavid dynasty he was Shaykh al-Islam of

Azerbaijan. Since then up to the present time, the

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members of this family have been well-known for

their knowledge, piety and virtues. And in all eras,

great scientific figures have emerged from this

family.

The period of education:

Muhammad Husayn lost his parents in childhood;

and when he went to maktab (traditional school) in

the age of nine, he was grievous of orphancy. Soon

he attained higher levels and learnt, besides the Holy

Quran, Sa’di’s Gulistan and Bustan, Akhlaq, Tarikh

al-mu‘jam (in history), Irshad al-hisab (a book in

arithmetic), and other books which were of use in

the schools of those days, within 5 years in

traditional and modern schools. Then, in order to

learn Arabic, he went on to study grammar,

semantic, and philology. He studied the basic books

under the late Shaykh Muhammad ‘Ali Sarabi, who

was one of the literals of his age. Soon he went

further and learnt the higher levels of fiqh

(jurisprudence), usul (principles of jurisprudence),

philosophy and theology (kalam) under the tutors of

his motherland. Since, in addition to philosophical

thinking, he enjoyed a great artistic gift, he learnt

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calligraphy under the late Aqa Mirza ‘Ali Naqi, one

of the greatest masters of his times.

In this way, from 1297/1918 to 1304/1925,

Muhammad Husayn was occupied with learning

various disciplines, and studied all literal books as

well as books written in the field of religious

intellectual and transmitted sciences (ma‘qul and

manqul), within eight years. Learning these various

sciences from hard-to-understand books, if we take

the lack of parents and other parameters into

account, is an indicator of his genius and great

interest in acquisition of Islamic sciences. In his

brief autobiography, Muhammad Husayn writes:

“ 'At the beginning of my education, when I was

studying grammar and semantics; I was not so

interested to continue my education, and because of

this fact, I was not able to understand what I read.

Four years passed as such. Then, suddenly I was

granted God’s attention and thus I changed. I felt

some sort of affection and love to acquire perfection

in myself, so that from that day up to the end of my

formal education, which lasted for some 18 years, I

never felt tired of education and contemplation, and

I forgot worldly beauty and ugliness. I never

associated with other than people of knowledge, and

contented myself, in sleeping and eating as well as

the other requirements of life, with the smallest

amount of what was necessary, and spent the rest of

my time to study. At times, I spent the whole night

up to the sunrise to study. I studied always those

issues which were supposed to be thought the next

day; if there arose a problem, whatever it might be, I

solved it, and when I attended in class, I was aware

of what the tutor was teaching. I never brought the

problems of my lesson for the tutor.”

In 1302 A.H. (solar) and when he was almost 21

years old and occupied with learning; his marriage

with one of his paternal relatives, as advised by the

dignitaries of family, was planned; and thus this girl

was given in marriage to him. It should be added

that throughout the late 'Allamah’s unstable life, his

spouse was a partner for his sorrows and joys as well

as a perfect manager for his home and a teacher for

his children; so that after her death, the late

'Allamah, in an assembly of his students, said: “I am

indebted to my spouse for my advances”.

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Two years after his marriage, that is in 1304,

'Allamah Tabataba'i was granted a son called

Muhammad. Then, because of completing his

education in Tabriz seminary (hawzah), he went to

Najaf with his brother, spouse, and one year old son.

Immigration to Najaf to continue education:

Constructive interest and love caused Muhammad

Husayn to leave his motherland for the Shi’i great

university in Najaf Ashraf to continue his education,

and to attend the classes of great figures of that

hawzah, who all of them were maraji‘ (authorities)

and teachers of jurisprudence, principles of

jurisprudence and philosophy, to enjoy their

knowledge. He attended the late Ayatullah Na’ini’s

class for eight years, the late Ayatullah Sayyid Abul-

Hasan Isfahani’s class for some years, and Ayatullah

Shaykh Muhammad Husayn Isfahani for ten years,

and enjoyed their knowledge.

While he mentioned all his tutors in a respectful

way, he loved the latter and expressed his sincerity

for him; and when he quoted from him, he said: “So

says our Shaykh…”

Philosophy and Mathematics

Thpugh he had deeply studied philosophy and

mathematics in his motherland, there was no end for

his philosophical gift. In Najaf Ahsraf, he met a

great tutor who was then one of the competent tutors

and philosophers. He was the great sage and

philosopher of his own time, Sayyid Husayn

Badkuba’i. This great sage, which is still not so

known for the scientific circles, was one of the

thinkers of his time, and it was he who could make

'Allamah Tabataba'i familiar with the quintessence

of philosophy, gnosis (‘irfan) and in particular

philosophical reflection.

In a part of his autobiography, 'Allamah Tabataba'i

writes:

“In philosophy, I attended the class of the well-

known sage and philosopher of that time, the late

Sayyid Husayn Badkuba’i. Within six years that I

was a disciple of that master, I studied Sabziwari’s

Manzumah, Mulla Sadra’s al-Asfar and al-Masha‘ir,

Ibn-Sina’s al-Shifa, Ibn Turkah’s Athologia and

tamhid al-qawa‘id (in gnosis) and Ibn Miskiwayh’s

Akhlaq. In order to train this author and make me

familiar with the method of demonstrative

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speculation and enforce my philosophical taste, the

late Badkuba’i commanded me to study

mathematics. To obey his command, I attended the

class of the late Sayyid Abul-Qasim Khwansari, who

was a well-versed mathematician, and undertook a

course of analytic reasoning, plane geometry and

solid geometry as well as a course of demonstrative

algebra”.

He lived for 11 years in Najaf Ashraf. In this period,

his great tutors were:

1- The late Ayatullah Naini, under whom he studied

jurisprudence and principles of jurisprudence for

eight years;

2- For some successive years, he studied under the

great jurisprudence of the time, the late Aqa Sayyid

Abul-Hasan Isfahani, and attended his class of

jurisprudence;

3- The late Ayatullah Shaykh Muhammad Husayn

Isfahani, who was one of the great ‘ulama (religious

scholars), maraji’, gnostics, and accomplished

wayfarers (slaikan) of his time. 'Allamah Tabataba'i

undertook a course of principles of jurisprudence

and studied some chapters of jurisprudence under

him.

4- In philosophy, he was a disciple of the late Sayyid

Husayn Badkuba’i, and always admired his mastery

of Peripatetic philosophy and Transcendent

Theosophy (hikmat al-muta‘aliyyah) of the late

Mulla Sadra.

5- He studied higher mathematics under Sayyid

Abul-Qasim Khwansari, who was one of the great

mathematicians of his time and succeeded to

trisecting an angle through scientific demonstrations.

Because of his interest in mathematical issues,

'Allamah Tabataba'i taught the treatise of “Ukur” in

higher mathematics in hawzah of Qum. His

knowledge was not restricted to mathematics and

geometry; in the ancient and modern astronomy as

well he had acquired perfect knowledge; and

installation of indicator through Indian circle in

Hujjatiyyah school was an indicator of his mastery

of astronomy.

6- He studied the general principles of ‘ilm al-rijal

(Islamic biographies) under the late Ayatullah Hujjat

in Najaf Ashraf.

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These were his famous tutors; apart from them he

had studied under figures such as the late Ayatullah

Haj Mirza ‘Ali Irwani, the author of Hashiyyah ‘Ala

Makasib (Marginal Glosses on Makasib) and

Kifayah, and the late Mirza ‘Ali Asghar Maliki.

The Stages of 'Allamah Tabataba'i’ Wayfaring

Another dimension of 'Allamah Tabataba'i’ life is

his moral and gnostic life. For some sixty years he

wayfared in this path and attained great results in

purification of the soul and soulish perfection. To go

in this path without the guidance of a perfect master

is a very hard and, sometimes, dangerous task. His

transcend and perfection in morality and practical

gnosis is indebted into the spiritual guidance of his

great master, the great Gnostic and commentator Haj

Mirza ‘Ali Aqa Qadi, who in his own time was the

master of ethics and guide of the wayfarers and the

lovers of wayfaring. Those who were in association

with him and trained by him describe him as the

master of the time, who had many unveilings and

extraordinary actions (karamat). 'Allamah

Tabataba'i, who was a disciple of him, narrated some

wonderful stories about him:

“My spouse and I were among the close relatives of

the late Haj Mirza ‘Ali Aqa Qadi. To observe the

bonds of relationship and inquire after our health, in

Najaf, he used to come to our home. We had been

granted child for several times; all of them, however,

had died in the period of infancy. Once a day, the

Late Qadi came to our home while my spouse was

pregnant and I was not aware. When bidding

farewell to us, he addressed my spouse and said:

“Cousin! This time your child will survive. He will

be boy and his name is ‘Abd al-Baqi. I became

happy because of the late Qadi’s sayings. God

granted us a son, who, unlike our previous children,

survived, and no harm reached him. We named him

‘Abd al-Baqi”.

In sessions, 'Allamah Tabataba'i kept absolute

silence, and did not speak unless he was addressed

and some questions asked from him. No one was

aware of his heart’s secrets, and no one was able to

know the excitement of his heart. Here to describe

this dimension of the late Master’s life, we quote

some lines from the late Martyr Murtada Mutahhari:

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“In terms of spiritual perfections, Mr. Tabataba'i has

succeeded to become divorced from the darkness of

material limitations (tajarrud-i barzakhi) and he is

able to observe hidden realities, which ordinary

people are unable to see”.

A wonderful memory

In terms of the power of memory, 'Allamah

Tabataba'i was of a particular gift; those issues he

was interested in and had some sort of internal

attention to them, were saved in his memory with all

details and characteristics and when quoting, he

mentioned them exactly.

For this reason, he remembered many verses from

the Holy Quran, supplications, and phrases from the

great philosophers such as Ibn Sina and Mulla Sadra.

Sometimes he recited many verses of a chapter of

the Holy Quran. He remembered the important and

useful sentences he had read in books in his youth.

To useless and superficial issues, however, he paid

not so attention and did not remember them. For this

reason, very often, he forgot invitation to private

circles, houses’ addresses, and personal

characteristics of persons. That was why those who

were not aware of his spiritual characteristics

described his memory in two contradict ways.

Incidentally, as for geniuses this is a usual matter.

All of them are of powerful memory in scientific

issues and careless concerning regular matters.

Propagation of writing

One of the services of the Master is propagation of

writing in hawzah. In a sense he was the first one

who called the talent students and scholars of

hawzah to write articles in scientific fields; and

through introducing various subjects he made them

write, and in this way he nurtured their talents. In

1330, when the attacks and propagations of the

proponents of materialism and uncommitted writers

had increased and there was no religious article and

scientific journal to meet the day’s needs in Iran, the

late Master established an assembly consisted of the

scholars of hawzah, and asked them to compile

articles in various subjects.

Among the figures of this assembly were masters

such as the late Martyr Mutahhari, Imam Musa Sadr,

Martyr Quddusi, Ibrahim Amini, Mahdi

Ha’iri…This was a breakthrough in the lives of the

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scholars of hawzah and their first familiarity with

Persian journals. Since then, in association with the

press of country, the scholars of hawzah compiled

books and established journals gradually.

Master’s services in a brief glance

1- Establishing a new methodology in commentary

(tafsir), which is completely new and innovative;

2- Propagation of philosophical and rational

speculation among many scholars;

3- Attempt to make philosophical issues

understandable and to make many of these

complicate problems tangible;

4- Attempt to propagate the works of the Household

(a) (Ahl al-bayt) and strict invitation to study and

investigate hadiths reported from them; publishing

of Bihar al-anwar, which was done because of his

attempts, may be mentioned as an example;

5- Making agreement between Quranic concepts and

what was introduced in the history of the Household

of the Holy Prophet (s);

6- Solving many difficult and intricate problems

through tahshiyyah (marginal glosses) and ta‘liq

(interpretation);

7- Propagation of wayfaring among the talent

persons in a way which was completely in

agreement with Islamic principles;

8- Propagation of Shi‘i thought, out of Islamic world

through interviews and correspondences.

9- Training scientific and intellectual figures, many

of them are now among the scholars and people of

thought and pen;

10- Precious books, some of them are published and

some of them are not still published.

'Allamah Tabataba'i’s main works (in prose and

poem)

What that can be said about the works of this great

figure is that all his works speak of knowledge and

thought, all of them speak of truth and cognition, all

of them speak of love and reason, all of them speak

of Quran and hadith…

His great commentary Al-Mizan (The Balance).

'Usul-i-falsafah wa rawish-i-ri'alism (The Principles

of Philosophy and the Method of Realism).

Hashiyahi ‘ala Mulla Sadra’s al-Asfar (Glosses

upon al-Asfar).

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Musahibat ba Ustad Kurban (Dialogues with

Professor Corbin).

Risalah dar hukumat-i islami, (Treatise on Islamic

Government)

Hashiyah-i kifayah (Glosses upon al-Kifayah).

Risalah dar quwwah wa fi'l (Treatise on Potency

and Actuality).

Risalah dar ithbat-i dhat (Treatise on the Proof of

the Divine Essence).

Risalah dar sifat (Treatise on the Divine Attributes).

Risalah dar af‘al (Treatise on the Divine Acts).

Risalah dar wasa'it (Treatise on Means).

Risalah dar insan qabl al-dunya (Treatise on Man

before the World)

Risalah dar insan fl’i dunya (Treatise on Man in the

World).

Risalafi dar insan ba'd al-dunya (Treatise on Man

after the World).

Risalah dar nubuwwat (Treatise on Prophecy).

Risalah dar walayat (Treatise on Initiation).

Risalah dar mushtaqqat (Treatise on Derivatives).

Risalah dar burhan (Treatise on Demonstration).

Risalah dar mughalatah (Treatise on fallacy).

Risalah dar tahlil (Treatise on Analysis).

Risalah dar tarkib (Treatise on Synthesis).

Risalah dar i’tibarat (Treatise on Mentally-posited

things).

Risalah dar nubuwwat wa manumat (Treatise on

Prophecy and Dreams)

Manzumah dar rasm-i- khatt-i-nasta’li’q (Poem on

the Method of Writing the Nasta’liq Style of

Calligraphy).

Ali’ wa’l-falsafat al-ilahiyyah (Ali and Metaphysics)

Qur'an dar Islam (The Qur’an in Islam)

Shi’ah dar Islam (Shi'ite Islam).

Muhakimat bayn-i du mukatibat;

Many scientific articles published in scientific

journals

30- Bidayat al-hikmah (Philosophy for Beginners)

31- Nahayat al-hikmah (Philosophy for

Professionals)

The two latter books (Bidayah and Nahayah) are

among the important philosophical texts, in which

the perfectional development of divine philosophy

has been narrated by a well-versed author such as

the author of al-Mizan in the best way possible.

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Now, these books are textbooks of philosophy for

students of hawzah.

A Perspective of morality and conducts of the

Divine scholar 'Allamah Tabataba'i:

'Allamah Tabataba'i was not only a scholar but also

a divine and purified one, a perfect, pious, and

virtuous man. He always took care of his spiritual

soul, and attempted to purify and perfect it; and in

this way he had attained certain stages. From the

beginning of his youth, he proceeded in this way,

and always attempted to purify and perfect his self;

and God also granted him such an opportunity and

made the tool and instruments for this task available

to him.

The late Master said:

“When I left Tabriz for Najaf Ahsraf to study

Islamic sciences, I was unaware of the situation in

Najaf, and I did not know where I might go and

what I might do. In the road I wondered what course

I would take, under which master I would study, and

which way I might choose so that it might result in

God’s consensus. When I reached Najaf I turned to

Qiblah and the Commander of Faithful’s shrine and

said:

“O ‘Ali! I am honor of being received in your

presence to educate; but I do not know which way

and plan I should choose; I ask you guide me to

what is good for me.

I rent a house and stayed in it. In one of the early

days, before I attended in class when I was in home

thinking about my future, suddenly someone

knocked the door; I opened the door, I learnt he was

one of the great Muslim scholars; having greeted he

entered. He sat in the room and welcomed us [to

Najaf]. He had a very attractive and illuminative

face, and went on to talk with me in a very sincere

way. While speaking he recited some poems and

told me some words as follows:

“He who comes to Najaf for education is better to

worry, in addition to education, for purification and

perfection of his soul, and not to be unaware of his

self.”

He told as such and then went. In this session, I

enamored of his Islamic morality and conducts.

Short and yet penetrating words of that divine

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scholar influenced on my heart so that I knew my

future plan. As long as I was in Najaf, I did not leave

the presence of that pious scholar; I attended his

class of ethics and enjoyed his presence. That great

scholar was Mr. Haj Mirza ‘Ali Qadi (..).

'Allamah Tabataba'i stayed for almost ten years in

Najaf Asharf; in this period, apart from studying

jurisprudence, principles of jurisprudence,

philosophy, gnosis, mathematics, biographies,

darayah, and commentary; he attended Mr. Qadi’s

class of ethics and gnosis and enjoyed his blissful

presence; in this way he attained high stages of

purification and perfection of the soul. He narrated

many moral stories about this blissful period and his

master’s spiritual wayfaring.

‘Allamah was a purified, delivered, good-natured,

kindhearted, pious, humble, sincere, tolerant, and

sweet-spoken man. No one of his students

remembers that the master became nervous even for

one time or spoke ill-words. He taught slowly and

self-possessedly, and never cried. He soon became

friend with persons.

He became friend with everyone even with the

minor students as if they were among his intimate

friends. He listened to everyone and was kind to

everyone. He was very humble. Never he prided

himself and did not admire himself. He was not

sparing of teaching. The most intricate scientific

issues, which were sometimes among his own

innovations, he taught simply to those who were

interested, without self-praising and saying: “This is

among my own innovations and an important issue”.

He was ravenous to spread knowledge; he left no

question unanswered, and answered questions in

accordance to his understanding. He expressed

scientific issues in short phrases; he did not like

speaking in style. He did not pay attention to the

number of his disciples. Sometimes he lectured even

for some two or three students. He did not make

other than religious students deprived of his

knowledge. Whoever, in whatever social position

and in whatever age, who came to him was able to

enjoy his knowledge; and many persons enjoyed.

From abroad and from our country he received many

letters in which scientific and religious questions

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were introduced. He wrote answers of these letters

and sent them personally. Apart from formal classes,

he established classes of morality and wayfaring in

which some of those who were interested

participated and enjoyed. Thursday and Friday,

nights, he had a private and migratory class, in

which some of the great scholars participated and

enjoyed. Later on from these very private classes

many blesses originated.

In private sessions he was often quiet; if he was

asked he talked otherwise he remained quiet.

Sometimes silence governed session; when he came

to speak, however, he was very sweet-spoken. He

remembered many scientific and moral stories and

illuminate the session through narrating these

stories.

He presented Islamic truths and sciences in short and

yet eloquent expressions. He had mastery of Quranic

verses and hadiths and quoted them where it was

proper. Master’s pithy words originated from his

ocean of knowedge, and like a fountainhead

quenched the thirsty hearts of those who were

interested. Sometimes, when he was addressed as

master, he said: “I did not like this title; we have

gathered here to find Islamic truths and sciences

with the help of each other”.

He had penetrating and kind eyes; his illuminate

face reminded one of God.

He liked walking; and often he went to sessions on

feet; in way he answered scientific questions. In

accordance to “Talk with people as much as their

reasons allow”, he observed the capacities of

persons to understand scientific issues; and talked

for every one as he was able to understand.

Sometimes he narrated the same issue with various

expressions for different persons. Often he provided

subtle truths and issues in the form of metaphors and

similes and even stories and poems; if he found a

larger capacity in his addressee he narrated the same

issue in an open way and at a higher level; but he

made deprive of his knowledge no one even

ordinary people, and talked them as they were able

to understand.

Disciples in various levels enjoyed his class. In the

same way that he had classes for scholars and

provided them with the highest scientific issues, he

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established sessions for ordinary people, who

enjoyed his presence.

Master’s scientific undertakings were not in the

same level. On the one hand, he wrote the most

valuable issues in commentary and expressed the

most subtle points for the scholars, religious

students, professors of university and foreign

scholars such as Henry Corbin; and on the other, he

compiled the truths of religion in lower levels and

even for the students of regular schools. Master

'Allamah Tabataba'i was among the people of

research, study and speculation. He spent the whole

his blissful life in study, speculation, writing,

compiling, and teaching, and left precious works. He

had a wonderful power in study and speculation. He

was able to concentrate on the same issue for a quite

while, without strolling from the issue in hand, and

to exclusively think about it. Most of his time was

spent in compiling al-Mizan; he was granted divine

favors so that he was not occupied with other than

acquisition of knowledge. He studied to such extent

that his physicians said about his disease that his

brain cells had worked as they could and no more

they had been able to understand new points; and in

medical words, they were saturated.

He was very interested in commentary, hadith, and

philosophy. At the beginning, he used to teach

higher jurisprudence (kharij) and scholars attended

his class. Later on, he left these classes. As regards

closing the classes of jurisprudence and principles of

jurisprudence, he said:

“Thanks to God, there are many persons in Qum

seminary to teach jurisprudence and principles of

jurisprudence; but there are not teachers of

philosophy and commentary as it should. In this

time, Islamic society in general and Qum seminary

in particular are in a great need to commentary and

philosophy. My occupation with these disciplines

will be more useful for Islam.”

This is an evidence of Master’s sincerity and

selflessness; and verily in this way he preserved. He

accepted all hardships, and left a precious

commentary like al-Mizan; which is a treasure of

Islamic sciences and verily it can be introduced as an

Islamic encyclopedia.

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He tolerated all foolishness of malevolent ones and

did not cease to teach philosophy and made this

valuable and necessary discipline manifest and a

formal course in seminaries; this also is another

evidence of the perseverance and sincerity of this

Divine man.

One French scholar, Henry Corbin, who used to

come to Iran for some months of year to study

Shi’ism and went on to research here, asked

‘Allamah, through some professors of university to

help him. Despite of his disability and old age,

master accepted and went from Qum to Tehran once

a week, and in blissful sessions, answered Corbin’s

questions and taught precious Shi’i sciences to him

and some professors of university. In this way, he

contributed to a correct recognition of Shi’ism in the

western world. In regard to Prof. Corbin, ‘Allamah

said:

“It is one of God’s favors that Islamic sciences are

propagated in the western world by this man and his

colleagues. In France, they have a journal in which

they introduce Shi’i sciences”.

The great master was very polite. He listened to

others carefully. He did not interrupt other’s words;

and if he learnt a correct word he confirmed it. He

avoided discursive debates; but answered questions

without gaudiness. He was very compassionate and

kind. He never forgot his friends and was always in

association with them. He behaved with his students

kindly, and became friend with them, and asked

about those who were transferred to other cities. His

married life was very pleasant. For the death of his

spouse, he shed tears and was very sorrowful. Once

a day he was told “Others should learn patience from

you; why are you so sorrowful?” In reply he said:

“Death is a truth, all of us will die. I do not shed

tears for the death of my spouse. My tears are for his

sincerity, matronage and kindness. I lived a life full

of declivity and acclivity. We faced hardships in

Najaf Ashraf. I was not aware of the life’s need and

the way to administrate it. Administration of life was

up to my lady. Throughout the life the lady never

committed an action that I might say, with myself,

that I wish she did not do so, or leave a task, that I

might say I wish she did so. Throughout the life she

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never told me why you did a certain action or why

you leave it. As you know, my workplace is in my

home, and I am always occupied with writing or

studying in my home; evidently sometimes I become

tired and need to rest and refresh. My lady noticed

this fact. How can I forget all those kindness and

sincerities?”

Master was of a subtle nature. He was very

interested in beautiful landscapes, trees and flowers.

He composed beautiful poems and recited many

poems of great poets from memory.

‘Allamah had traveled some stations of spiritual

wayfaring. He was among the people of

remembrance, supplication and praying. In sessions

that he was present, when silence governed the

session, master’s lips was seen moving in

remembrance of God. Even, sometimes it was seen

that he was praying nafalah in way. The nights of

the holy month (Ramadan) he remained awake till

morning. For a while he studied and spent the rest of

night in supplicating, remembering God, reciting the

Holly Quran, and praying.

In Qum, at least once per week he became honor of

meeting Hadrat Ma‘sumah’s shrine, and in summers,

often he went to Sacred Mashahd. He was fully

familiar with the verses of the Holy Quran, and

recited verse(s) as required, as if Quranic verses

were combined with his spirit. He was very

interested in the Prophet (s) and infallible Imams (a)

and mentioned them respectfully. He attended the

sessions of rawdah and shed tears for the hardships

of household (a).

In the last months of his life, he did not pay attention

to worldly affairs. He was unaware of the worldly

matters, as if he was roaming in another world. He

had cut his relations with this world and connected

to the other world. In the last days of his life he did

not pay attention even to drinking and eating. Some

days before his death, he had said to one of his

friends that he had no more a liking for tea and said

that the samovar was kindled in the next word; he

did not like to eat, and did not want food. And since

then he did not eat; he did not talked with others,

and looked wonderfully to the corner of the room. In

one of the last nights of his life, he was sitting in

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bed, looking through his penetrating eyes to the

corner of room; but he was not able to speak. One of

his friends asked: “In order to notice God and the

presence of heart while praying which way do you

recommend?” His lips moved and he was heard

saying in a very low tone: “Attention, control,

attention, control, attention,…” and repeated this

phrase more than ten times. While master was

uttering this phrase he was unaware of all worldly

affairs even drinking and eating; but he was not

unaware of spiritual affairs and remembrance of

God.

In this recommendation, the master was to say that

for the presence of heart in prayer the first

requirement is that at the beginning of prayer the

reciter should notice God and the fact that he is

standing in the presence of God speaking with Him;

and the second requirement is that he should attempt

to maintain this state, he should control and be

careful of his soul so that it does not come out of this

heavenly state; he should struggle against his self

and attempt to such extent that notice to God and

presence of the heart becomes a habit for him.

In the last night, when in the next day he was

transferred to hospital, he was in coma. After an

hour he recovered and sat in his bed for some three

quarters of an hour; he looked as before to the corner

of the room, and then he slept. They say that after an

hour the master was recovered and moved as if he

sought to stand, and said:

“The two persons, I was waiting for them, are

coming.” And then he gazed to the corner of the

room. After some minutes he slept and went to

coma. The next day he was transferred to hospital;

and after some days he died, and met the Divine

face.

al-Mizan Commentary

Among the great commentator, 'Allamah

Tabataba'i’s valuable works, the precious al-Mizan

commentary enjoys particular brightness and

characteristics. Not only among master’s own

works, but also [it can be said that] among all

religious, scientific, and philosophical books in

general and commentaries upon the Holy Quran,

whether particular or universal, old or contemporary,

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in particular, al-Mizan commentary enjoys special

characteristics.

In respect to al-Mizan, a great thinker, Quranologist,

and commentator such as the martyr Ayatullah

Mutahhari said:

“This is the greatest commentary ever written upon

the Holy Quran since the advent of Islam.”

Also he says:

“Our people will know the value of al-Mizan

commentary only 60 and even 100 years later”.

Also all other Muslim researchers and scholars are

of such an opinion about this book.

al-Mizan History

al-Mizan is a commentary in which various

scientific, technical, philosophical, literal, historical,

narrative, social, and traditional (hadithi) aspects are

incorporated. Three aspects in this commentary,

however, are of special importance and eclipsed its

other aspects.

1- Commentary upon Quran through Quran

In order to comment upon the Holy Quran, the

master 'Allamah Tabataba'i introduced a great

innovation; that is first of all he indicated the

connection of the Quranic verses to each other and

then he proved that because of this connection the

Quranic verses comment upon each other.

In other words, the master revealed that, as it is said

“al-Quran, verily some part of it comments upon

some other part”, in order to understand the verses

and comment upon them, we should seek help from

the Quran itself. In his book, Quran in Islam, the

master has a chapter in commenting upon the Quran.

After detailing in this regard, he says:

“We may summarize this by saying that in the

Qur'an some verses may be explained by comparison

with other verses and some by using the instructions

and teachings of the Prophet and the Imams. The

latter commentaries are not, of course, different from

the explanation which is produced by comparing and

analysing different verses.

Conclusion

There are three roads open to us when making

commentary upon the Qur'an. Firstly, by using

knowledge that one already possesses.

Secondly, with the help of the sayings of the Prophet

or Imams.

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Thirdly, by using a combination of methods: by

reflection and analysis, or by allowing the verse to

become clarified by comparing it to other verses, or

by use of the sayings of the Prophet and the Imams,

whenever possible.

The third way is the one which we have outlined in

the last section and it is this way which the Prophet

himself and the Imams of his family indicate in their

teachings. As we have seen, the Prophet said that,

"The verses were revealed to confirm each other,"

and Imam 'Ali said that "One part of the Qur'an

explains another and one part witnesses to the

other."

At the end of this discussion the master adds:

“It is, moreover, clear that this method of

commentary is other than that warned against by the

Prophet when he said, "Whoever makes a

commentary upon the Qur'an according to his own

opinion prepares for himself a place in the Fire."

This method uses the Qur'an to explain itself and is

not based merely on explanation arising from whim

or fancy.”

Then the master goes on to describe these three

methods and relying on Quranic and transmitted

arguments chooses the third one as the best method

of commentary. At the end of the chapter he

provides an example of the commentary upon the

Holy Quran through Quran.

This property of al-Mizan serves as a long step

towards understanding the Holy Quran as much as

possible and to prove another miracle of the Holy

Quran, that is connection of the verses with each

other and possibility of commenting upon each one

of them by the help of others.

2- Social Issues

Some contemporary commentaries have paid, more

or less, attention to the social issues in Quran, and

introduced some ideas in this regard; in this aspect

as well, the noble al-Mizan commentary is, as

compared to the other commentaries, unrivalled.

Social issues in al-Mizan are better provided both

qualitatively and quantitatively.

Through his all-inclusive insight in social issues, the

master has sought to introduce social issues of the

Holy Quran; and in this regard, in the light of verses,

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he has introduced the deepest notions, and has

clarified the Holy Quran’s view in the field of social

issues in Islam, which either were paid no attention

at all or in some cases were briefly mentioned. In

this way he has opened another window to those

who are interested in the truths of the Holy Quran

and has proved another miracle of this great

Heavenly book.

3- Philosophical Issues

'Allamah Tabataba'i is an unrivalled, expert, and

innovator in the field of divine philosophy, he has

had innovations in commentary, he has regarded the

philosophy, which is in the true sense of the term

knowledge and correct understanding of the truths of

life (despite all those unfounded propagations

against it and incorrect pessimism about it), as

originating from the Holy Quran; and the divine

philosophy is not but Quranic concepts concerning

the relation between God, man and the world.

Also, the master made clear that the most important

factor for pessimism about divine philosophy is the

lack of correct and clear understanding of it.

In his precious works such as Usul-i falsafah wa

rawish-i rialism, Marginal Glosses upon Mulla

Sadra’s al-Asfar, Badayat al-hikmah and Nahayat

al-hikmah, the master clarified these divine truths

and sciences.

In his precious commentary, al-Mizan, also he has

deduced deep and subtle philosophical points, thanks

to the Quranic verses, from the concepts of the

verses, which are unrivalled in the history of

commentary upon the Holy Quran.

While commenting upon verses and in various

occasions, he has introduced some issues from

divine philosophy, which are unpreceded in

philosophical discussions and proved their truth and

at the same time he has demonstrated the

baselessness of the materialist philosophy. These

discussions are scientifically so accurate that only

the future thinkers will grasp their depth.

The Master as reflected in the mirror of Poems

The love for good ones took heart and religion