Story 1
‘Allāma was in a constant state of remembrance of the
Almighty (dhikr). When we would walk together, and our conversation
would end, he would busy himself with dhikr. He believed strongly in
supererogatory prayers (nawāfil) and sometimes he would even recite
them while on the road. He gave great importance to participating in gatherings
of mourning for the Ahlul-bayt (a) and shed many tears in grief for Abā
Abdillah [Imām Husayn] (a).
He spent many nights awake and in
worship, and in the month of Ramadhān, he would be awake, praying and busy
with remembrance of the Almighty (dhikr) between sunset and dawn. He was
the personification of the verse Men whom neither merchandise nor selling
diverts from the remembrance of Allah (Sūra Nūr:38).
Ayatullah Ibrāhīm
Amīnī
Story 2
‘Allāma
Tabātabā’ī was not overly concerned with worldly matters. He
used to say God is the one who gives reputation. Human beings can never attain
status with worldly objects. He had a very exalted and sensitive soul. Whenever
God would be mentioned, his appearance would change. Occasionally he would tell
me,
“It is possible
that sometimes a person becomes so unaware of God, that God inflicts him with a
severe and dangerous fever for forty days so that he might once say from the
depth of his heart Ya Allah, and fall into the remembrance of God”.
In times of difficulty and pain
he never displayed the smallest sign of distress. He confronted problems with serenity
and patience.
‘Allāma’s daughter
Story 3
We were witness to the
personification of asceticism (zuhd) in all the time that we spent with
‘Allāma. Occasionally he would speak about the difficult years; the years
when he was in Tabriz and his life was in turmoil. It was a time of unrest in
Azerbaijan, but despite this situation and the fact that there was no outward
peace for ‘Allāma, he had no fear; such a situation did not shake him the
least, and he remained firm [throughout].
Ayatullah Jawādī
Āmulī
Story 4
In terms of spiritual perfection,
‘Allāma Tabātabā’ī had reached such a level of tajjarude
barzakhi that he was able to see visions from the world of the unseen which
other regular individuals could not.
Years of spiritual exertion and
endeavors on the path of self-purification and practical Gnosis (‘Irfāne
‘Amalī) resulted in [his complete] knowledge of theoretical Gnosis (‘Irfāne
‘Ilmī). That is because the late ‘Allāma
Tabātabā’ī united intellectual ‘Irfān with practical
‘Irfān, and thus was able to taste the reality of true ‘Irfān. That
which other mystics had written about in their books, he realized. He had in
reality traversed the many stages of ‘Irfān. In the end he wrote a
timeless and lasting account of this. His book Muhākemat bain
Mukātebat is a valuable text from whose valleys of knowledge many of
those inclined towards ‘Irfān have benefited from.
Shahīd Mutahharī