Muhammad Husayn Tabataba'i (; 16 March 1903 â 15 November 1981) was an Iranian scholar, theorist, philosopher and one of the most prominent thinkers of modern Shia Islam. He is perhaps best known for his Tafsir al-Mizan, a twenty-seven-volume work of tafsir (Quranic exegesis), which he produced between 1954 and 1972. He is commonly known as Allameh Tabataba'i, and the Allameh Tabataba'i University in Tehran is named after him.
He received his earlier education in his native Tabriz, mastering the elements of Arabic and the religious sciences, and at about the age of twenty set out for the Shiite seminary of Najaf to continue more advanced studies. He studied under masters such as Ali Tabatabaei (in gnosis), Mirza Muhammad Husain Na'ini, Sheykh Muhammad Hossein Qaravi Esfahani (in Fiqh and Jurisprudence), Sayyid Abu'l-Qasim Khwansari (in Mathematics), as well as studying the standard texts of Avicenna's Shifa, the Asfar of Sadr al-Din Shirazi, and the Tamhid al-qawa'id of Ibn Turkah.
Sayyid Muḥammad-Ḥusayn QÃÂá¸Âë Tabataba'i Tabrëzë was born in 1902 (1281 AH) in the village of ShÃÂdÃÂbÃÂd MashÃÂyikh, near Tabriz. He lost his mother at the age of five and his father at the age of nine. Following the will of his father, the guardian sent him and his only brother, Muḥammad-Ḥasan IlÃÂhë Tabataba'i, to a traditional religious school. Between 1911 and 1917 (1290âÂÂ1296 AH), he studied the QurâÂÂan and classical Persian literature. Then, from 1918 to 1925 (1297âÂÂ1304 AH), he pursued Islamic sciences, completing what he described as "...the core curriculum, except for philosophy and mysticism."
He wrote the following about his early studies:
For six years (1911âÂÂ1917), after learning the QurâÂÂanâÂÂwhich was the primary focus of early education at the timeâÂÂTabataba'i studied texts such as GolestÃÂn and Bà «stÃÂn by Saadë Shirazi. Along with his literary studies, he studied calligraphy under the supervision of MërzàÿAlë Naqë Khaá¹Âá¹ÂÃÂá¹Â. He later enrolled at the ṬÃÂlibiyya School in Tabriz to pursue more advanced studies. There, he studied Arabic grammar, and transmitted sciences, jurisprudence, and legal theory from 1918 to 1925 (1297âÂÂ1304 AH).
After completing his studies at the ṬÃÂlibiyya School, Tabataba'i went to Najaf with his brother and spent ten years studying Islamic sciences there. He studied mathematics under Sayyid Abà « al-QÃÂsim Mà «savë KhwÃÂnsÃÂrë, the grandson of Sayyid Abà « al-QÃÂsim KhwÃÂnsÃÂrë (Mërkabër). He also studied jurisprudence and legal theory under scholars such as Muḥammad-Ḥusayn NÃÂþënë and Muḥammad-Ḥusayn Gharawë Iá¹£fahÃÂnë, devoting ten years in total to these subjects.
His teacher in philosophy was the sage Sayyid Ḥusayn BÃÂdkà «bÃÂþë, with whom he and his brother Muḥammad-Ḥasan IlÃÂhë Tabataba'i studied extensively in Najaf. He also learned metaphysics, QurâÂÂanic exegesis (interpreting the QurâÂÂan through the QurâÂÂan itself), philosophy, ethics, and *fiqh al-ḥadëth* under Sayyid ÿAlë QÃÂá¸Âë Tabataba'i, under whose supervision he progressed in mystical knowledge. According to Maḥmà «d Amjad, âÂÂÿAllÃÂmaâÂÂs state would change upon hearing the name of Sayyid ÿAlë QÃÂá¸Âë.âÂÂ
Due to financial hardship during his time in Najaf and the discontinuation of income from their agricultural land in Tabriz, Tabataba'i was forced to return to Iran. He spent ten years in the village of ShÃÂdÃÂbÃÂd near Tabriz engaged in farming and agriculture. His son, Sayyid ÿAbd al-BÃÂqë Tabataba'i, stated: âÂÂDuring the ten years after ÿAllÃÂmaâÂÂs return from Najaf to the village of ShÃÂdÃÂbÃÂd, due to his continuous efforts, the qanats were cleaned, the ruined orchards were revived and replanted, several new gardens were established, and even a summer house was built for the familyâÂÂs seasonal residence.âÂÂ
After residing in Tabriz for some time, Tabataba'i decided to move to Qom, a decision he finalized in 1946 (1325 AH). According to his son, they initially stayed at a relativeâÂÂs house, later renting a home with a small two-part room totaling about 20 square meters.
When he first arrived in Qom, he was known as âÂÂQÃÂá¸Âë,â but due to his lineage from the Tabataba'i sayyids, he preferred to be called by that name. He wore simple clothes: a small turban, a cotton robe of blue fabric, his cloak unbuttoned, without socks, and overall with fewer garments than customary. He lived in modest housing and had few acquaintances in Qom, including Sayyid Muḥammad Ḥujjat Kuh-Kamari.
Among his achievements in Qom was his designing of the Ḥujjatiyya School. Initially, this school had limited capacity, so Sayyid Muḥammad Ḥujjat Kuh-Kamari purchased several thousand square meters of adjacent land. Architects and designers from cities such as Tehran submitted plans, but none was satisfactory. Eventually, Tabataba'i submitted his own design, which was approved, and the new building was constructed based on his plan.
In Najaf, Tabataba'i developed his major contributions in the fields of Tafsir (interpretation), philosophy, and history of the Shi'a faith. In philosophy the most important of his works is Usul-i falsafeh va ravesh-e-realism (The Principles of Philosophy and the Method of Realism), which has been published in five volumes with explanatory notes and the commentary of Morteza Motahhari. If Ayatollah Haeri is considered the reviver of Qom's hawza in an organizational sense, Tabataba'i's contributions to the field of tafsir, philosophy and mysticism represent the intellectual revitalization of the hawza with lasting implications for the curriculum.
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Tabataba'i has two primary works that have received more attention than his other writings.
The first is Tafsir al-MëzÃÂn, a 20-volume Quranic exegesis written in Arabic over the course of 20 years. This tafsir uses the method of âÂÂinterpreting the QurâÂÂan through the QurâÂÂan,â and in addition to interpretation and linguistic analysis, it contains separate discussionsâÂÂdepending on the topic of the versesâÂÂon narrative, historical, theological, philosophical, and social matters. The work has been published in two formats: initially in 40 volumes, and later condensed into 20 volumes. It was translated into Persian by Sayyid Muhammad BÃÂqir Musavë HamadÃÂnë.
His other major work is *The Principles of Philosophy and the Method of Realism*. This book consists of 14 philosophical essays, written during the 1940s and 1950s, and explained by MurtazàMutahharë with a focus on comparative philosophy. It is one of the first and most important books that examined philosophical topics in light of both Islamic philosophical wisdom and modern Western philosophy.
Mehdi Khalaji writes:
Among his important intellectual gatherings were his discussions with Henry Corbin, attended by Hossein Nasr and many others, as well as sessions held in Tehran with figures such as Dariush Shayegan.
TabatabaâÂÂi himself said the following about these dialogues:
Although primarily recognized for his philosophical and exegetical contributions, Tabataba'i also composed poetry in both Persian and Arabic. His poetry addresses themes such as divine love, metaphysical reflection, and spiritual inquiry.
One collection of his Persian poetry is titled Kish-e Mehr (The Creed of Love), which includes over 200 ghazals composed in a style that combines classical Persian lyric forms with themes drawn from Islamic spirituality and Shiÿi metaphysics. The poems reference concepts commonly found in Islamic mysticism (ÿirfÃÂn).
In fear that they might be exploited and "...misused by the wicked offsprings of worldliness, unjust rulers, and irreligious governments," otherwise fearing his religious works would be dismissed by the Iranian clergy due to his status as a poet, Tabataba'i burned and destroyed many of his poems.
Tabataba'i was of the lineage of the Tabataba'i Sayyids of Azerbaijan, and he was related to Sayyid âÂÂAli QÃÂá¸Âë and Sayyid Muhammad âÂÂAli QÃÂá¸Âë TabatabaâÂÂi. TabatabaâÂÂiâÂÂs first wife, Qamar al-SÃÂdÃÂt Mahdavë TabatabaâÂÂi, was a relative of his who died in 1964 (1343 AH), and two years later he married his second wife, Mansoureh Ruzbeh, the sister of Reza Ruzbeh. She was a descendant of Abd al-Wahhab Tabrizi, whose lineage is said to trace back to Hasan al-Muthanna, the son of the second ShiâÂÂi Imam, Hasan ibn Ali.
An event pertinent to the intellectual life of Tabataba'i during his time in Qom was the arrival of Henry Corbin from France to Iran and his meetings with Tabataba'i in Qom and Tehran. These meetings, which led to the formation of a significant philosophical circle of that era, were initiated by Henry Corbin. Many later contemporary Iranian philosophers, alongside Corbin, studied philosophy and engaged in extensive philosophical discussions with Tabataba'i. Corbin, a Heideggerian philosopher, had come to Iran in search of answers to his unanswered questions, hoping to find them in the presence of Tabataba'i, who was seen as an interpreter of Shia philosophy. Corbin himself acknowledged that Tabataba'i provided him with precise and convincing answers.
When Corbin came to Iran, he established relationships with many Iranian scholars. However, Corbin was especially interested in connecting with scholars who were engaged with literature, art, and philosophy of Iran, rather than those considered âÂÂintellectuals,â who were often individuals that had studied in the West. During this same period, Corbin, along with Tabataba'i, formed a philosophical circle in Tehran. The meetings were held at the home of Ahmad Dhà « al-Majd Tabataba'i, a lawyer with specific interest in divine philosophy.
Both Corbin and Tabataba'i emphasized the role of taþwël (esoteric interpretation) in gaining knowledge. Tabataba'i believed that true spirituality was impossible without taþwël; this shared perspective created a common horizon between the two philosophers, allowing for meaningful dialogue. The sessions, attended by various recognized Iranian professors of philosophy and theology, continued for years in northern Tehran, involving extensive discussions on Shia philosophy.
Corbin's connection with scholars like Tabataba'i and Sayyid JalÃÂl al-Dën ÃÂshtiyÃÂnë was one of the most significant events in his life, as he believed they were the continuers of the same divine wisdom whose 'light' had never gone out in Iran since ancient times. According to Corbin, Iranian thought serves as the guardian and preserver of a heritage that transcends a limited national outlook, resembling a spiritual world in which guests and pilgrims from other places are welcomed and hosted. Corbin deeply believed that Iranian-Islamic philosophy was an indestructible wisdom, and he often spoke of the âÂÂindestructible potential of the Iranian spirit.âÂÂ
Tabataba'i did not participate in the Iranian revolution. He and Ruhollah Khomeini were among the clerics who, alongside teaching jurisprudence, were also committed to philosophy, unlike the common approach in the seminary. However, it is said that Tabataba'iâÂÂs classes were more vibrant than KhomeiniâÂÂs. Even before the revolution, Tabataba'i and Khomeini did not have a warm relationship. Tabataba'i was KhomeiniâÂÂs tenant, and his rent had been delayed for several months. But MortazàPasandideh, KhomeiniâÂÂs brother, refused to grant an extension, and Tabataba'i was forced to vacate the house.
Najmeh SÃÂdÃÂt Tabataba'i, Tabataba'iâÂÂs daughter and the wife of Ali Qodusi, confirmed the essence of this incident but provided a different version. She stated: âÂÂThey spread a lot of misinformation about the relationship between the Imam and âÂÂAllÃÂma Tabataba'iâ¦â and said: âÂÂThe Imam Khomeini sent a message saying that if you want to stay, I will pay the rent from the ImamâÂÂs share (khums), but my father, since he didnâÂÂt use the ImamâÂÂs share, said: âÂÂWe will not live in a house paid for by the ImamâÂÂs share,â and therefore they left.âÂÂ
Mohsen Kadivar, a religious scholar, stated that after Qodusi's assassination, some went to express condolences to Tabataba'i, and he said: âÂÂThis revolution had one true martyr who was martyred in utter injusticeâÂÂand that was Islam.â Or, in another version: âÂÂThe first martyr of the revolution was Islam.â According to Kadivar, this sentence by Tabataba'i was a concise and precise statement.
Mohammad-Hossein Qodusi, Tabataba'iâÂÂs grandson, denied this narrative, writing that his grandfather âÂÂhad a clear and distinct political stanceâ in opposition to Khomeini. In KhomeiniâÂÂs view, the transformation and reform of society was based on political and governmental change, though Tabataba'i viewed social reform as being centered on cultural, social, and human transformation.
Najmeh SÃÂdÃÂt Tabataba'i, the wife of Ali Qodusi, stated that during the two months that Tabataba'i lived after her husbandâÂÂs death, he was hospitalized for a heart problem, and due to his poor condition, they could not inform him of his son-in-lawâÂÂs passing.
Tabataba'i did not hold an optimistic view of the West. He repeatedly portrayed Western civilization as a symbol of corruption and moral decay in his opinions. In Tafsër al-MëzÃÂn, when discussing law, he criticizes Western legal systems by saying, âÂÂModern civilization enacts and implements its laws based on the whims of the majority.â Tabataba'i asserted that the laws of Western nations are not based on moral principles, and thus lead to societal corruption and the breakdown of law and order (ibid., p. 173).
Ahmad Ahmadi stated that Tabataba'iâÂÂs view of the West changed after his medical trip to London. Ahmadi says:
Tabataba'i was not fond of the customs and ethics of European nations. However, his medical trip altered his opinions.
Some of his pupils include: