Tedāni is the miʿrāj (ascension) of the muqarrabūn (the angels brought near to Allah).
Tedallī is the descent of the muqarrab angels. During the miʿrāj of the muqarrab angels, the descent (nuzūl) of the Real (al-Ḥaqq) to them is also called by this name. (Iṣṭilāḥ, 537)
tadbīr (ḥusn al-tadbīr) Ḥusn al-tadbīr, in the context of istinbāṭ (inference), is the perfection of thought that enables one to distinguish the best and most excellent means to attain the great benefits and superior aims that one indicates (ishāra) for oneself or others. This tadbīr may pertain to matters such as the home, the city, resistance against enemies, and the removal of evil. It applies to all important matters that become increasingly serious. If the matter is truly serious, it is called intelligence (dhakāʾ), not tadbīr. (Mīzān, 71)
Shaykh Abū'l-Ḥasan al-Shādhilī said: If tadbīr is possible and necessary, take measures; beware of acting without tadbīr. He also said: Do not choose anything in your affairs. Choose what you would not choose (what you would not consider choosing). Then, from this choosing and from avoiding choosing, in short, from everything, flee to Allah. 'Your Lord creates what He wills and chooses.' (Tanwīr, 3)
'Your Lord creates what He wills and chooses.' This obligation also includes the servant's abandoning tadbīr together with Allah. For when He creates what He wills, He also arranges (tadbīr) everything He desires, even those things that have no creation or arrangement. 'Is the Creator like that which is created? Will you not then take heed?' (al-Baqara 2:21) also encompasses His being the absolute (muṭlaq) possessor (ṣāḥib) of freedom in will and choice. His acts are not by direction or compulsion, but rather by the attribute of will and choice. In this obligation, the servant's tadbīr and choice are nullified alongside Allah. For what belongs to Him is not fitting to belong to you. (Tanwīr, 7)
Tadbīr is divided into two categories: praiseworthy and blameworthy. Any tadbīr attributed to the nafs (the lower self) due to the presence of any pleasure other than fulfilling it properly for Allah's sake falls into the blameworthy category. Acts that entail disobedience, the presence of heedlessness arising from pleasure, seeking ostentation or status in acts of obedience, and similar things are all blameworthy forms of tadbīr. For these either entail punishment or result in veiling (ḥijāb) from the Real. One who recognizes the blessing of intellect is ashamed to use it for a tadbīr that does not bring one closer to Allah, and the reason for desiring this closeness disappears. Intellect is the greatest blessing Allah has bestowed upon humankind. For He, Glorified and Exalted, created beings and, by the continued blessing of His origination and aid, bestowed His bounty (ihsan) upon them. Both origination and the continuation of aid are two blessings from which created beings emerge. For every created thing, the blessings of origination and continued aid are necessary. (Tanwīr, 27)
Praiseworthy tadbīr is that which brings you closer to Allah. This is like the tadbīr concerning the fulfillment or restitution of the rights of created beings that must be fulfilled or are deemed lawful. It is also like the tadbīr in thought aimed at fulfilling true tawba (repentance) to the Lord of the worlds, or at overcoming the base desires (hawā) and the rebellious shayṭān. There is no doubt that all of these are praiseworthy forms of tadbīr.
Tadbīr for the world is divided into two: tadbīr for the world for the sake of the world, and tadbīr for the world for the sake of the Hereafter. Tadbīr for the world for its own sake consists of taking measures regarding all worldly causes, boasting about them, and seeking abundance through them; even the slightest increase in these leads to increased heedlessness and delusion. Its sign is distancing oneself from acting in accordance with divine commands and inclining toward contrary actions.
Tadbīr for the world for the sake of the Hereafter is the tadbīr of one who, in order to eat what is lawful, show kindness and ihsan to those in need, and preserve his dignity before others through his own earnings, works with his own hands, engaging in trade or agriculture.
The sign of one who desires the world for Allah's sake is not seeking abundance, not hoarding wealth, giving from that wealth to those in need, and isār (preferring others over oneself, i.e., earning wealth not for oneself but for others). (Tanwīr, 28)
The abandonment of tadbīr does not mean going to extremes by abandoning causes and becoming a burden on others. Such a person is ignorant of Allah's wisdom in establishing causes and holding fast to means. (Tanwīr, 31)
Tadbīr is a tree watered by the water of bad opinion (sūʾ al-ẓann) about Allah. Its fruit is distance from Allah. For if the servant has good opinion (ḥusn al-ẓann) of his Lord, the tree of tadbīr in his heart withers due to lack of nourishment. Its only fruit can be distance from Allah. For one who relies on his own intellect for tadbīr for his nafs, is content with his own tadbīr, and is deluded by his own existence. The punishment for this is that he is deceived, and the blessings that could reach him are withheld. (Tanwīr, 70)
(See also: tafwīḍ-taslīm; tawakkul)