Eternal Manifestations
Knowledge
Story n. 1
Classes of philosophy were looked down upon when ‘Allāmah first came to
Qum, and much effort was put into closing his philosophy classes.
However his gracious and wise manner and his kindly interactions with
Ayatullah Al-Uzma Burūjredī won over some of his critics and decreased
the influence of others.
‘Allāmah did not confine himself to the study of general philosophy.
With the establishment of private sessions with prized students such as
Shahīd Mutahharī, he began to study Western philosophies, in particular
Dialectic Materialism. Together they [‘Allāmah and Shahīd Mutahharī]
wrote one of the best books available in this field.
‘Allāmah’s invaluable role in making the world aware about Islam, the
teachings of Shi’ism, Islamic Philosophy and Gnosticism (‘Irfān), and
in presenting in writing the original ethos of Shi’sim, was a great and
invaluable service that could only have been accomplished by such a
man.
An indication of his valuable services is that it would be hard to find
a single scholar in all of Iran and in many parts of the world [today]
who has not taken from the harvest of knowledge and character of
‘Allāmah, and who has not directly or indirectly benefited from him.
Ayatullah Misbāh Yazdī
Story n. 2
‘Allāmah Tabātabā’ī is an exemplar of men of worth and greatness. This
man is so very remarkable and worthy that even after 100 years it will
be necessary to sit and ponder and analyze his thoughts in order to
fully understand his worth.
This man is truly among the most valuable servants of Islam. He is
genuinely an embodiment of God-consciousness (taqwa) and spirituality.
He has traversed exceptionally high levels of self-purification and
taqwa. For many long years I have benefited from the blessed presence
of this great individual.
To honor the likes of this great man is to honor knowledge itself, and
to honor society… He is known as a distinguished intellectual, not only
in the Islamic world but in the non-Islamic world as well.
Shahid Mutahharī
Story n. 3
One of ‘Allāmah Tabātabā’ī’s students describes the way in which he met
his teacher and began to study under him:
It was the year 1364 S (1985). I had moved to Qum in order to pursue my
studies. I took up residence in Ayatullah Hujjat’s school (Hujjatiyya),
and was busy with my studies and discussions. The school building was
very small and as a result the late Ayatullah Hujjat had bought the
adjacent land in order to expand his school and build a new and spacious
building; one that which, in accordance with the Islamic style of
school, would take care of all the needs of its students.
Many engineers from Tehran and elsewhere came and presented various
plans, but every one of them had some flaw and was rejected by Ayatullah
Hujjat. This situation carried on for some time. Finally we heard that a
Sayyid from Tabriz had come and drawn up a comprehensive and complete
plan that was approved by Ayatullah Hujjat.
We were very curious to meet this Sayyid. Afterwards we heard that he
had arrived in Qum from Tabriz, that he was known by ‘Qādhi,[^1] that he
was very knowledgeable in mathematics and philosophy, and that he had
begun philosophy classes at the Hawza.
We went to his house and realized that this celebrated and well-known
man was the same Sayyid that we used to see walking everyday in the
alleys. Never did we assume that he was an intellectual (let alone a
scholar of many sciences). With a tiny burlap turban (emama) blue in
color, without socks and with clothes simpler than average, he used to
go back and forth in the alleys of Qum and live in an extremely small
and simple home.
We were so enamored by ‘Allāmah Tabātabā’ī, and our desire to study
with him so great, that we requested a private philosophy class with
him. He magnanimously agreed and thereafter we were fortunate to be able
to study both hayāte qadīm and Qur’ānic exegesis (tafsīr) with
him.
Every day that passed our love for, and our relationship with ‘Allāmah,
deepened, because he was a straightforward, noble, polite, and moral man
free of any corruption. At the same time he was like a kind brother and
compassionate friend to us. In the evenings when he would come to his
room, in addition to the regular lesson, he would speak about the Qur’ān
and knowledge of God Almighty.
Greatness and presence, tranquility and dignity, all manifested
themselves in his existence. He was an ocean of knowledge that when
penetrated, could provide the answer to every question. He would answer
questions gently yet firmly, and with propriety and seriousness. Despite
the fact that our debate and our impudence would occasionally reach high
levels, never once did he raise his voice, always maintaining his
patience and composure.
‘Allāmah Sayyid Muhammad Husayn Tehrānī
Story n. 4
‘Allāmah Tabātabā’ī’s knowledge was so wide that he used to say:
“If the opportunity arose, I could explain all the issues of the Qur’ān
from a single small sūra”.
Ayatullah Jawādī Āmulī
Story n. 5
In the year 1350 S (1970), we wanted to visit Makkah. It was winter,
snowy and cold. We went to see ‘Allāmah Tabātabā’ī to convey our
greetings and say our goodbyes. When our conversation came to an end, I
said to him, “Give us some advice that we can use during our travel,
and that can be a provision for our journey!”
He read this verse in which God says: Therefore remember Me, I will
remember you (Sūra Baqara: 152). ‘Allāmah said:
“Remember God so that God might remember you as well. When God remembers
a human being, He delivers him from ignorance. When God the All-Powerful
remembers a human being who is in the midst of some work, he will never
find himself incapable of doing something. And if a human being were to
have a moral problem, God, who possesses the Divine and Beautiful Names
and is described by these great Names, would most definitely remember
him, removing the difficulty and freeing him of that problem”.
Ayatullah Jawādī Āmulī
Story n. 6
‘Allāmah once told us that he visited the outskirts of Tehran one
summer, where ideas of Communism and Materialism were prevalent. Some of
those who held materialist views wanted to freely discuss their thoughts
with him. He went to them and participated in a discussion from morning
until evening, that may have lasted 8 hours.
He said, “I discussed with this one individual using the view point of
burhāne sidīdqiyīn (a Shi’ite philosophical proof of the existence of
God)”. Thereafter, this individual who was a Marxist saw one of his
peers on a street in Tehran who asked him, “where did you reach in your
visit and discussion with Agha Tabātabā’ī?”
He replied, “Agha Tabātabā’ī has made me a monotheist. He spent eight
hours in discussion with us, and in the process he made one communist a
believer in God and one Marxist a monotheist. He listened to every
non-believer’s insult yet never took offense and never quarreled”.
* *
Ayatullah Jawādī Āmulī
Story n. 7
Once ‘Allāmah Tabātabā’ī was informed that the Shah had decided to give
him a PhD in philosophy. He became very upset and announced that under
no circumstances would he accept such a thing. The head of the faculty
of theology approached ‘Allāmah and insisted a great deal, but he
continued to decline. In the end, after a great deal of persistence, the
head of the faculty said, “If you don’t accept, the Shah will become
angry and displeased…”! ‘Allāmah responded explicitly, “I have
absolutely no fear of the Shah, and am not ready to accept this
doctorate”.
‘Allāmah’s daughter
Story n. 8
‘Allāmah Tabātabā’ī’s Nastalīq and Shekaste handwriting [forms of
Persian Calligraphy} were one of the best and most beautiful examples of
calligraphy. Even though his hand was unsteady and his handwriting shaky
towards the end of his life because of an illness of the nerves and
tremors in his hand, the essence of the handwriting indicated that he
was an expert in this art. He himself used to say, “Samples of my
handwriting remain from my youth and when I look at them I am amazed
that this is my writing!”
‘Allāmah Tabātabā’ī used to say:
Many days my brother and I would go to the outskirts of Tabriz near the
foot of the mountain and the green hills, and spend the entire day from
morning till dusk writing calligraphy… We used to spend all our money
and time in buying paper and practicing calligraphy on it.
Story n. 9
During the days when ‘Allāmah Tabātabā’ī was a learned scholar, a
shining light, and a gathering place of knowledge and insight…in the
days when he would walk the streets of Qum with clothes made of burlap,
his outward appearance simpler than normal, staff in hand, going to and
from the sacred shrine of Hazrat Ma’suma (a), the gaze of Orientalists
and Western thinkers fell on the clear intensity of his thought and
depth of his insight. His careful scrutiny, innovation, originality and
resolute thought resulted in a growing suggestion in their minds.
The American government requested the Shah of Iran (Muhammad Reza
Pahlavi) that ‘Allāmah be invited to teach Eastern philosophy in
American universities!
In order to carry out this important request, Muhammad Reza sought help
from Ayatullah al-Uzma Burujerdī – May God be pleased with him –
informing him of the American request. Ayatullah Burujerdī in returned
conveyed the Shah’s message to ‘Allāmah. But ‘Allāmah’s profound insight
and sound judgment caused him to prefer a simple life, closeness with
eminent scholars, a role in the spiritual atmosphere of Qum, and in
training scholars in the hawza. As a result of all this, he rejected the
request of the American government.
‘Allāmah Tehrānī
[^1]: When he first arrived in Qum, ‘Allāma Tabātabā’ī was known as Qadhi because from among the lineage of Sādāt Qadhi was more well known in Azerbaijan. However he himself showed preference for the name ‘Tabātabā’ī’.