Abode of Wisdom

Question to Allahmah Tabatabai: What is perfect repentance? What is true knowledge?

Answer: Perfect repentance is not possible for everyone, since it is to turn to God's might and glory (Izzah) which amounts to the servant's self restraint. Due to his absolute might, God doesn't like any creature to say "I" and be arrogant before Him. A repentant person is supposed to attain a stage where he sees nobody besides God, not even himself. Similarly, divine knowlegde may not be attained without having reached the stage of "izzah". This is reflected in the supplications for the month of Sha'baan (know as Monajaat e Sha'baniyah), narrated from the infallible imams: "Admit me to the bright light of Your glory, so that I may know You and turn away from whatever is besides You". That is, so that I may turn away from whatever is besides You and not see anything but You.

["In the presence of the Allamah Tabatabai". PG: 127]

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Question to Allahmah Tabatabai: What is perfect repentance? What is true knowledge?

Answer: Perfect repentance is not possible for everyone, since it is to turn to God's might and glory (Izzah) which amounts to the servant's self restraint. Due to his absolute might, God doesn't like any creature to say "I" and be arrogant before Him. A repentant person is supposed to attain a stage where he sees nobody besides God, not even himself. Similarly, divine knowlegde may not be attained without having reached the stage of "izzah". This is reflected in the supplications for the month of Sha'baan (know as Monajaat e Sha'baniyah), narrated from the infallible imams: "Admit me to the bright light of Your glory, so that I may know You and turn away from whatever is besides You". That is, so that I may turn away from whatever is besides You and not see anything but You.

["In the presence of the Allamah Tabatabai". PG: 127]

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🌲🌲🌻Du'a🌻🌲🌲

✴️Question: "Is there any disagreement between du'a (supplication, prayer, request) and the idea of submission to God and satisfaction with His ordainments? For instance, when Abraham was being cast into fire by a catapult, Gabriel inquired if he needed anything. He replied, 'not from you're. Then, Gabriel suggested that he should invoke God to deliver him from the fire, but Abraham replied, 'His (God's) knowledge of my states makes me needless to state".

✅Answer by Allamah Tabātabā'i: "There are two kinds of prayer (du'a).

1️⃣One is to state one's spiritual and psychological condition. For instance, Abu Dharr fell sick and was visited by Uthmān who asked him, 'why do you not see a physician?' He replied, 'the Physician (that is, God) has afflicted me with this illness.

2️⃣The other kind is to invoke God to grant one's request, which is also desirable. God, Almighty says: 'Call Me! And I will answer you (40:60); Everyone in the heavens and the Earth asks Him. Every day He is engaged in some work (55:29); When my servants ask you about Me, (tell them that) I am indeed nearmost. I answer the supplicant's call when he calls Me' (2:186). The account of Abraham fall into the first category".

📚Reference
🔹"In the Presence of the Allamah: 727 Questions about Islam" by Muhammad Husayn Rukhshad, pg. 137, no. 614

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Sūrah (chapter) Al Shūra (council)

🔅⭐️🍀⭐️﷽⭐️🍀⭐️🔅

🔅[He is] Creator of the heavens and the earth. He has made for you from yourselves, mates, and among the cattle, mates; He multiplies you thereby. There is nothing like unto Him, and He is the Hearing, the Seeing. (11)

🔅 To Him belong the keys of the heavens and the earth. He extends provision for whom He wills and restricts [it]. Indeed He is, of all things, Knowing. (12)

🔅 He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus - to establish the religion and not be divided therein. Difficult for those who associate others with Allah is that to which you invite them. Allah chooses for Himself whom He wills and guides to Himself whoever turns back [to Him]. (13)

🔅 And they did not become divided until after knowledge had come to them - out of jealous animosity between themselves. And if not for a word that preceded from your Lord [postponing the penalty] until a specified time, it would have been concluded between them. And indeed, those who were granted inheritance of the Scripture after them are, concerning it, in disquieting doubt. (14)

🔅 So to that [religion of Allah] invite, [O Muhammad], and remain on a right course as you are commanded and do not follow their inclinations but say, "I have believed in what Allah has revealed of the Qur'an, and I have been commanded to do justice among you. Allah is our Lord and your Lord. For us are our deeds, and for you your deeds. There is no [need for] argument between us and you. Allah will bring us together, and to Him is the [final] destination." (15)

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💠💠💠💠﷽💠💠💠💠💠

🌺 In Ma'ani al-Akhbar: In his tradition from Ahmad ibn Abi Abdillah from his father, in a Hadith attributed to the noble Prophet (peace be with him and his progeny) that he said:

"Jibraeel (Angel Gabriel) came to me and said: 'O Prophet of Allah! Allah has sent me to you with a gift which He has not given to anyone before you'.

The noble Prophet asked:
🍃'what is it?'
💠 Jibraeel replied: 'it is patience, and something better than it'.

🍃 He asked: 'and what is that?'.
💠 Jibraeel replied: 'it is satisfaction, and something better than it'.

🍃 He asked: 'and what is that?'
💠 Jibraeel said: 'it is abstinence; and that which is better than it'.

🍃 He said: 'and what is that?'
💠 Jibraeel said: 'it is sincerity; and something better than that'.

🍃 He said: 'and what is that?'
💠 Jibraeel said: 'it is certainty; and something better than it'.

🍃 The Noble Prophet (then) said: 'i said: "what is that O' Jibraee!"
💠 He said: 'the way to attain all of them is to trust in Allah'.

🍃 I said: 'oh Jibraeel, what is the meaning of trusting in Allah?'
💠 He said: knowing that creation can neither cause harm nor benefit and can neither give nor withhold (anything), and having no hope (of getting anything from creation). When the servant reaches this state, he does not do anything save for Allah, and he neither desires nor fears anyone but Allah, and he does not set his hopes on anyone except Allah. This is is the meaning of trusting in Allah'.

🍃 The noble Prophet said: I said: 'oh Jibraeel, what is the meaning of patience?'.
💠 He replied: 'one must be forebearing and patient in times of affliction as he is in times of joy, and in poverty as he is in wealth, and in calamity as he is in comfort; without complaining of his condition because of what has befallen him'.

🍃 I said: 'and what is the meaning of contentment?'
💠 He (jibraeel) said: 'to be pleased with whatever comes to him in this world, being content with whatever little he has and thanking Allah for it'.

🍃 I said: 'and what is the meaning of satisfaction?'
💠 He (jibraeel) said: 'it means that one should never be displeased with his Master, whether he gets (the comforts) of the world or not, and not be happy with one's few good deeds'.

💠The Station of 'Rida'💠
📝Shaykh Nasir al Din Tusi

God has said:
لِّكَيْلَا تَأْسَوْا عَلَىٰ مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ ۗ وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

"That you may not grieve for what escapes you, nor rejoice in what has come to you . . .” (57:23)

Rida is gratification and its fruit is love. It entails the absence of resentment, outward and inward, in the heart, in speech and action. Those who are preoccupied with the outward
(ahl-e zahir) are eager that
God, the Exalted, be pleased with them, that they may remain secure from His wrath and punishment.

The seekers of the Truth
(ahl-e haqiqat) are eager that they may remain pleased with God, the Exalted, so that none of such various states as life and death, survival and annihilation, pain and comfort, felicity and wretchedness, prosperity and poverty be contrary to their desire, leading them to prefer one of them
to the other, for their knowing that all of them are from the exalted Creator. The love of God, the Exalted, is fixed in their nature, and hence they do not seek anything beyond what
He wills and determines and are well-pleased with whatever befalls them.

It is related of one of the sages who possessed this station that in seventy years of a lifetime he never said when something happened “Had it not happened!” nor “Had it happened!” when something didn't. And a sage when asked concerning the effect of
'rida' he had found within himself answered, “I do not
find any trace of rida
within myself. Yet, if I were to be made into a bridge extending over the hell, and all of creation from the first to the last, were to pass over me into paradise and I alone were consigned to
hell, it would never occur to me why I didn't receive what others did.”

And when the equality of the different aforementioned states becomes well-established in one's nature, that which happens accords wish his real desire. Hence it has been said that `Everyone gets what he
deserves and deserves what he gets.' For one who has found the Truth, God's good-pleasure with a servant is realized when the servant's good pleasure with God is obtained:

...رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ

“...God being well-pleased with them and they well-pleased with Him” (5:119).

Hence whenever one has an objection concerning the occurrence of something, whatsoever that may
be, or when there is a probability of its coming to one's mind, one would be devoid of the station of
rida.

One who possesses the station of 'rida' is always in a state of ease, for he has no preferences or reservations, or rather his preferences accord with all that happens and doesn't happen:

...ۚ وَرِضْوَانٌ مِّنَ اللَّهِ أَكْبَرُ...

“. . . and God's good-pleasure is greater....” (9:72)

That is why the angel who is the keeper of the paradise is called
Ridwan and it has been said:

الرضا بالقضاء باب الله الأعظم

"Satisfaction with fate is the greatest door to Allah "📍
for everyone who attains to
'rida' reaches paradise and whatever he beholds is seen in the light of Divine
mercy, and:

المؤمن ينظر بنور الله الأعظم

"The believer sees with the greatest light of Allah"📍

As God, the Exalted, is the creator of all existents, were He to dislike something it would be impossible for it to come into existence. And since He has not disliked anything, [the wayfarer] is well-pleased with everything [that comes into existence], not regretting anything that doesn't occur, nor feeling elated by
that which does:

...إِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ...

“Surely that is true constancy.” (31:17)

📚Reference
📃 "Awsaf al Ashraf" by Khwaja Nasir al Din Tusi
📍Al-Barqi, Kitab al-mahasin, p. 131.
📍Bihar al-anwar, vol. 67, p. 73.

@AbodeofWisdom

Some people were making a mosque

Suddenly Bahlōl arrived and asked: what are you doing ?

They replied: we are making a mosque.

Bahlōl said: for what?

They replied: "there is no “what”! It is for the sake of God."

Bahlōl wanted them, the trustees of good works (who built the mosque) to realize the degree of their sincerity and honesty in building that mosque..

So he (Bahlōl) secretly ordered a rock, and wrote on it, "Bahlōl’s Mosque" and installed it overnight on the mosque’s main entrance.

The trustees of the mosque came the next day and saw the stone on the main entrance where there was written "Bahlōl Mosque."

They became upset; and started searching for Bahlōl. When they found him, they beat him and said that you put others' efforts under your name.

Bahlōl said: "Did not you say that you have made the mosque for GOD?"

Let’s say if people make a mistake and think that I made this mosque, but God doesn’t make mistakes (he knows who sincerely built it).

@AbodeofWisdom

💠The Station of 'Rida'💠
📝Shaykh Nasir al Din Tusi

God has said:
لِّكَيْلَا تَأْسَوْا عَلَىٰ مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ ۗ وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

"That you may not grieve for what escapes you, nor rejoice in what has come to you . . .” (57:23)

Rida is gratification and its fruit is love. It entails the absence of resentment, outward and inward, in the heart, in speech and action. Those who are preoccupied with the outward
(ahl-e zahir) are eager that
God, the Exalted, be pleased with them, that they may remain secure from His wrath and punishment.

The seekers of the Truth
(ahl-e haqiqat) are eager that they may remain pleased with God, the Exalted, so that none of such various states as life and death, survival and annihilation, pain and comfort, felicity and wretchedness, prosperity and poverty be contrary to their desire, leading them to prefer one of them
to the other, for their knowing that all of them are from the exalted Creator. The love of God, the Exalted, is fixed in their nature, and hence they do not seek anything beyond what
He wills and determines and are well-pleased with whatever befalls them.

It is related of one of the sages who possessed this station that in seventy years of a lifetime he never said when something happened “Had it not happened!” nor “Had it happened!” when something didn't. And a sage when asked concerning the effect of
'rida' he had found within himself answered, “I do not
find any trace of rida
within myself. Yet, if I were to be made into a bridge extending over the hell, and all of creation from the first to the last, were to pass over me into paradise and I alone were consigned to
hell, it would never occur to me why I didn't receive what others did.”

And when the equality of the different aforementioned states becomes well-established in one's nature, that which happens accords wish his real desire. Hence it has been said that `Everyone gets what he
deserves and deserves what he gets.' For one who has found the Truth, God's good-pleasure with a servant is realized when the servant's good pleasure with God is obtained:

...رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ

“...God being well-pleased with them and they well-pleased with Him” (5:119).

Hence whenever one has an objection concerning the occurrence of something, whatsoever that may
be, or when there is a probability of its coming to one's mind, one would be devoid of the station of
rida.

One who possesses the station of 'rida' is always in a state of ease, for he has no preferences or reservations, or rather his preferences accord with all that happens and doesn't happen:

...ۚ وَرِضْوَانٌ مِّنَ اللَّهِ أَكْبَرُ...

“. . . and God's good-pleasure is greater....” (9:72)

That is why the angel who is the keeper of the paradise is called
Ridwan and it has been said:

الرضا بالقضاء باب الله الأعظم

"Satisfaction with fate is the greatest door to Allah "📍
for everyone who attains to
'rida' reaches paradise and whatever he beholds is seen in the light of Divine
mercy, and:

المؤمن ينظر بنور الله الأعظم

"The believer sees with the greatest light of Allah"📍

As God, the Exalted, is the creator of all existents, were He to dislike something it would be impossible for it to come into existence. And since He has not disliked anything, [the wayfarer] is well-pleased with everything [that comes into existence], not regretting anything that doesn't occur, nor feeling elated by
that which does:

...إِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ...

“Surely that is true constancy.” (31:17)

📚Reference
📃 "Awsaf al Ashraf" by Khwaja Nasir al Din Tusi
📍Al-Barqi, Kitab al-mahasin, p. 131.
📍Bihar al-anwar, vol. 67, p. 73.

@AbodeofWisdom

Question to Allahmah Tabatabai: What is perfect repentance? What is true knowledge?

Answer: Perfect repentance is not possible for everyone, since it is to turn to God's might and glory (Izzah) which amounts to the servant's self restraint. Due to his absolute might, God doesn't like any creature to say "I" and be arrogant before Him. A repentant person is supposed to attain a stage where he sees nobody besides God, not even himself. Similarly, divine knowlegde may not be attained without having reached the stage of "izzah". This is reflected in the supplications for the month of Sha'baan (know as Monajaat e Sha'baniyah), narrated from the infallible imams: "Admit me to the bright light of Your glory, so that I may know You and turn away from whatever is besides You". That is, so that I may turn away from whatever is besides You and not see anything but You.

["In the presence of the Allamah Tabatabai". PG: 127]

🔸Allāmeh Tabātabāī‘s Practical Instructions to a Youth who Inquired about attaining the true Love of God..

🍃Youth...
🔹"Can you guide me so that I become a true lover of God, the Prophet, and the friends of God? What is the path and what are the remedies? If you reveal to me the secret of love and show me the Beloved... holding my hands and guiding me through the mountain of love and by showing me signs of the Beloved, I shall wander swooned with no rest. However, what should I do, as I am ignorant and (still) not a (true) lover?"

🍃Allāmeh Tabātabāī:
🔸I put forth the following: the manner (of lifestyle) that is required in all states and conditions in the least required way is the manner (of lifestyle in which) we are servants of God. In other words, it is the manner of having knowledge about God (recognizing His grandeur Excellency).

🔹And the path to this is all that we have in the Qur'an (and ahadith) and the lifestyle values of the Prophet and Imams, and it is practical assignments (Wājeb Deeds). Meaning, it is being in the state of (Murāqabah) "alertness" and diligence (of the factors that push you away from God) and in the state of watchfulness of your self (by which you critique your actions to see to what extent it was sincere or not sincere for God). These are the points I mentioned to you in the earlier letter.

🔸For now, follow the protocol of gathering effort to make a strong will that you will not forget God every morning when you wake up. Then continue by imagine yourself before God (an eternal and infinite reality that transcends everything) and at night before bed, asses the deeds you did in the day. If you became negligent of God when performing deeds, seek repentance and self-reproach; and if this didn't happen (that you were negligent) then praise God.

🔹Meanwhile, for strengthening your piety (by alertness and remembrance), recite "Lā Ilāha Il-lallāh" 1,000 times every day, for 40 days.

🔸The state (enlightenment) of servitude, which is attained by these procedures, is the pattern and scale for all the states of life.
🔹And peace be with you.

~Muhammad Husayn Tabatabai
@AbodeofWisdom

🔶 دستورالعمل علامه طباطبائی به جوان جویای راز عشق

🔹 (آیا می‏توانید راهنمایی کنید تا عاشق خدا شوم، عاشق پیامبر شوم، عاشق اولیای خدا شوم. راه چیست و چاره کدام؟ اگر راز عشق، مرا آموزید و معشوق را به نیکی برایم بشناسانی... دستم گرفته به کوی عشق رهبری نمایید و با اشاره معشوق را بنمایی دوان دوان می‏روم حتی لحظه‏ای آرام نمی‏گیرم. اما چه کنم جاهلم و عاشق نیستم).

🔶 عرض کنم: روشی که برای ما در همه حال و همه شرایط در حد ضرورت است روش بندگی و به عبارت دیگر روش خداشناسی است.

🔹 و راه آن طبق آنچه از کتاب و سنت ‏برمی‏آید همانا یاد خدا و امتثال تکالیف عملی است. یعنی همان مراقبه و محاسبه است که در نامه اولی خدمتتان عرض شد.

🔶 فعلاً به این ترتیب که هر صبح که از خواب بیدار می‏شوید تصمیم بگیرید که خدا را فراموش نخواهید کرد. آنگاه به طور استمرار خود را در برابر خدا تصور کنید و شب وقت‏ خواب به حساب کارهای روز بپردازید. اگر غفلتی شده استغفار و توبیخ نفس، و اگر نشده حمدی به خدا بکنید.

🔹 و ضمناً برای تقویت ذکر تا چهل روز، روزی هزار مرتبه طرف صبح با توجه تام کلمه طیبه لا اله‏ الا الله بگویید.

🔶 حال بندگی که از این روش به دست می‏آید الگو و مقیاس همه حالات زندگی است.

🔹والسلام علیکم.
محمد حسین طباطبائی

@AbodeofWisdom

✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃
💠💠💠💠﷽💠💠💠💠💠

🌺 In Ma'ani al-Akhbar: In his tradition from Ahmad ibn Abi Abdillah from his father, in a Hadith attributed to the noble Prophet (peace be with him and his progeny) that he said:

"Jibraeel (Angel Gabriel) came to me and said: 'O Prophet of Allah! Allah has sent me to you with a gift which He has not given to anyone before you'.

The noble Prophet asked:
🍃'what is it?'
💠 Jibraeel replied: 'it is patience, and something better than it'.

🍃 He asked: 'and what is that?'.
💠 Jibraeel replied: 'it is satisfaction, and something better than it'.

🍃 He asked: 'and what is that?'
💠 Jibraeel said: 'it is abstinence; and that which is better than it'.

🍃 He said: 'and what is that?'
💠 Jibraeel said: 'it is sincerity; and something better than that'.

🍃 He said: 'and what is that?'
💠 Jibraeel said: 'it is certainty; and something better than it'.

🍃 The Noble Prophet (then) said: 'i said: "what is that O' Jibraee!"
💠 He said: 'the way to attain all of them is to trust in Allah'.

🍃 I said: 'oh Jibraeel, what is the meaning of trusting in Allah?'
💠 He said: knowing that creation can neither cause harm nor benefit and can neither give nor withhold (anything), and having no hope (of getting anything from creation). When the servant reaches this state, he does not do anything save for Allah, and he neither desires nor fears anyone but Allah, and he does not set his hopes on anyone except Allah. This is is the meaning of trusting in Allah'.

🍃 The noble Prophet said: I said: 'oh Jibraeel, what is the meaning of patience?'.
💠 He replied: 'one must be forebearing and patient in times of affliction as he is in times of joy, and in poverty as he is in wealth, and in calamity as he is in comfort; without complaining of his condition because of what has befallen him'.

🍃 I said: 'and what is the meaning of contentment?'
💠 He (jibraeel) said: 'to be pleased with whatever comes to him in this world, being content with whatever little he has and thanking Allah for it'.

🍃 I said: 'and what is the meaning of satisfaction?'
💠 He (jibraeel) said: 'it means that one should never be displeased with his Master, whether he gets (the comforts) of the world or not, and not be happy with one's few good deeds'.

Question to Allahmah Tabatabai: What is perfect repentance? What is true knowledge?

Answer: Perfect repentance is not possible for everyone, since it is to turn to God's might and glory (Izzah) which amounts to the servant's self restraint. Due to his absolute might, God doesn't like any creature to say "I" and be arrogant before Him. A repentant person is supposed to attain a stage where he sees nobody besides God, not even himself. Similarly, divine knowlegde may not be attained without having reached the stage of "izzah". This is reflected in the supplications for the month of Sha'baan (know as Monajaat e Sha'baniyah), narrated from the infallible imams: "Admit me to the bright light of Your glory, so that I may know You and turn away from whatever is besides You". That is, so that I may turn away from whatever is besides You and not see anything but You.

["In the presence of the Allamah Tabatabai". PG: 127]

Prophet Mohammad’s Sermon of Sha’bāniyeh (peace be with him and his Progeny) خطبه شعبانيه
Part Two

And whosoever repeatedly invokes Allah's blessings on me (salawāt), Allah will keep his scale of good deeds heavy, while the scales of others will be tending to lightness.

He who recites one verse of the Qur'ān will be given the rewards
of reciting the whole Qur'ān during other months.

O people! The gates of Paradise and Heaven remain open during this month. Ask your Lord not to close them for you; while the gates of Hell-fires are closed, ask your Lord to keep them closed for you.

During this month devils (Satans) are imprisoned in chains. So, ask your Lord not to let them have power and domination over you.'

Amir al-Mu’menin said that ‘I stood up and asked: O’ Messenger of God, what are the best deeds during this month?'
He replied: ‘O Aba al-Hassan, the best of deeds during this month is to be far from what Allah has forbidden.'"

Then all of sudden prophet cried.
I said: ‘O Prophet of God, what is the reason for your crying?’
Prophet said: ‘O Ali, I weep for that your sanctity will be violated in this month. It is as if I see you are praying to your Lord, but one who is the most unfortunate of this nation from the first day to the end, who is the brother of the one who beheads the people of Thamud, gets up and strikes you on the head, and your beard is colored with the blood of your head.’

I said: ‘O Prophet of God, is my religion safe in that case?’
Prophet said: ‘Your religion is safe and perfect.’

Then he said: ‘O Ali, whoever kills you, has killed me, and whoever considers you an enemy, has made me an enemy, and whoever insults you, has insulted me. Because you are from me, like my soul. Your soul is from my soul and your nature is from my nature. God Almighty created me and you and chose me and you and chose me as the Prophet and you as the Imām. Whoever denies your Imamate has denied my prophethood.

O Ali, you have my authority, and you’re the father of my children (Imām Hasan and Husain), the husband of my daughter and you’re my successor over my nation, when I am alive and after my death. Your command is my command and your prohibition is my prohibition. (For what I said,) I swear by God, who chose me to prophethood and made me one of the best of creatures.’”

📚Wasāel-ush Shīah, V.10, P.314

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🔸Allāmeh Tabātabāī‘s Practical Instructions to a Youth who Inquired about attaining the true Love of God..

🍃Youth...
🔹"Can you guide me so that I become a true lover of God, the Prophet, and the friends of God? What is the path and what are the remedies? If you reveal to me the secret of love and show me the Beloved... holding my hands and guiding me through the mountain of love and by showing me signs of the Beloved, I shall wander swooned with no rest. However, what should I do, as I am ignorant and (still) not a (true) lover?"

🍃Allāmeh Tabātabāī:
🔸I put forth the following: the manner (of lifestyle) that is required in all states and conditions in the least required way is the manner (of lifestyle in which) we are servants of God. In other words, it is the manner of having knowledge about God (recognizing His grandeur Excellency).

🔹And the path to this is all that we have in the Qur'an (and ahadith) and the lifestyle values of the Prophet and Imams, and it is practical assignments (Wājeb Deeds). Meaning, it is being in the state of (Murāqabah) "alertness" and diligence (of the factors that push you away from God) and in the state of watchfulness of your self (by which you critique your actions to see to what extent it was sincere or not sincere for God). These are the points I mentioned to you in the earlier letter.

🔸For now, follow the protocol of gathering effort to make a strong will that you will not forget God every morning when you wake up. Then continue by imagine yourself before God (an eternal and infinite reality that transcends everything) and at night before bed, asses the deeds you did in the day. If you became negligent of God when performing deeds, seek repentance and self-reproach; and if this didn't happen (that you were negligent) then praise God.

🔹Meanwhile, for strengthening your piety (by alertness and remembrance), recite "Lā Ilāha Il-lallāh" 1,000 times every day, for 40 days.

🔸The state (enlightenment) of servitude, which is attained by these procedures, is the pattern and scale for all the states of life.
🔹And peace be with you.

~Muhammad Husayn Tabatabai
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🔶 دستورالعمل علامه طباطبائی به جوان جویای راز عشق

🔹 (آیا می‏توانید راهنمایی کنید تا عاشق خدا شوم، عاشق پیامبر شوم، عاشق اولیای خدا شوم. راه چیست و چاره کدام؟ اگر راز عشق، مرا آموزید و معشوق را به نیکی برایم بشناسانی... دستم گرفته به کوی عشق رهبری نمایید و با اشاره معشوق را بنمایی دوان دوان می‏روم حتی لحظه‏ای آرام نمی‏گیرم. اما چه کنم جاهلم و عاشق نیستم).

🔶 عرض کنم: روشی که برای ما در همه حال و همه شرایط در حد ضرورت است روش بندگی و به عبارت دیگر روش خداشناسی است.

🔹 و راه آن طبق آنچه از کتاب و سنت ‏برمی‏آید همانا یاد خدا و امتثال تکالیف عملی است. یعنی همان مراقبه و محاسبه است که در نامه اولی خدمتتان عرض شد.

🔶 فعلاً به این ترتیب که هر صبح که از خواب بیدار می‏شوید تصمیم بگیرید که خدا را فراموش نخواهید کرد. آنگاه به طور استمرار خود را در برابر خدا تصور کنید و شب وقت‏ خواب به حساب کارهای روز بپردازید. اگر غفلتی شده استغفار و توبیخ نفس، و اگر نشده حمدی به خدا بکنید.

🔹 و ضمناً برای تقویت ذکر تا چهل روز، روزی هزار مرتبه طرف صبح با توجه تام کلمه طیبه لا اله‏ الا الله بگویید.

🔶 حال بندگی که از این روش به دست می‏آید الگو و مقیاس همه حالات زندگی است.

🔹والسلام علیکم.
محمد حسین طباطبائی

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Question to Allahmah Tabatabai: What is perfect repentance? What is true knowledge?

Answer: Perfect repentance is not possible for everyone, since it is to turn to God's might and glory (Izzah) which amounts to the servant's self restraint. Due to his absolute might, God doesn't like any creature to say "I" and be arrogant before Him. A repentant person is supposed to attain a stage where he sees nobody besides God, not even himself. Similarly, divine knowlegde may not be attained without having reached the stage of "izzah". This is reflected in the supplications for the month of Sha'baan (know as Monajaat e Sha'baniyah), narrated from the infallible imams: "Admit me to the bright light of Your glory, so that I may know You and turn away from whatever is besides You". That is, so that I may turn away from whatever is besides You and not see anything but You.

["In the presence of the Allamah Tabatabai". PG: 127]

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