Alhassanain(p) Network for Heritage and Islamic Thought

The Marji`iyya of Grand Ayatullah Sheikh Bahjat, his Wisdom and Political Awareness

The Marji'iyya

Sheikh Bahjat is regarded as one of the most famous faqihs (jurists) in our time. He taught the subjects of Kharij al-Fiqh and Usul for more than thirty years, but he, despite all of that, was always avoiding becoming a marji` taqlid.

Commenting about the reason why the mentor [finally] accepted to be a marji` and how his condition did not change following his acceptance of this responsibility, Sayyid Misbah says, "The house of Ayatullah Bahjat did not change after his acceptance of the marji`iyya. Since it was not possible the meetings and visits to be held at his house, these meetings took place at the Fatimiyya Mosque during the Eid (feast) days and on commemorative occasions. I think the acceptance of the mentor of the marji`iyya responsibility is one of his karamat, may Allah safeguard him. In other words, the circumstances of his life and age, which exceeded eighty years, did not require him to shoulder such a responsibility. The individuals who knew him closely could not believe that he would agree to bear the banner of the marji`iyya and accept its responsibility. There is no doubt that the acceptance of the Sheikh of this responsibility was only due to his deep feeling that accepting this matter was a specific obligation. We have to say that the conduct of the Sheikh in our time, despite all this piety and asceticism, had driven the argument home against others. One can be a religious authority (marji`) and at the same time live with simplicity and without changing the way he dressed himself, ate, resided and undertook his other matters of life."

After the demise of the late Ayatullah Sayyid Ahmad al-Khunsari, the Sheikh started correcting the first and second volumes of the book titled Dhakirat al-`Ibad which is now called Jami` al-Masaail. He ordered it to be distributed to only a select group from among his students. He also permitted the publication of his scholarly dissertation (the collection of his edicts, fatawa) prior to the demise of the able authority, Grand Ayatullah al-Araki.

Finally, when the teachers' university published an explanation introducing seven persons, including Grand Ayatullah Bahjat, with regard to the marji`iyya, and after notifying his marji`iyya by another number of scholars such as Ayatullah al-Mashkini, Ayatullah Jawadi Amuli, etc., and after continuous insistence and persistence, the mentor agreed to get his practical dissertation (his fatawa) to be published and distributed in large numbers. But he did not agree to print his name on the book's cover. One of those connected with the Sheikh says the following in this regard, "The Sheikh sent a recommendation to the university of the teachers of thehawza (theological seminary) after having become familiar with the fact that this university wanted to know his name as a marji` taqlid in which he said, 'I do not accept to mention my name'."

After the demise of the late Araki and a statement was issued by the university of the teachers of the hawza, and after the mentor saw that his name had been printed, he said, 'Do not permit my edicts to be given to anyone'. He was requested to explain what he had meant, so he said, 'Be patient till everyone publishes his edicts. After that, if there is someone who remains without emulating others and wanted to emulate us, it is then that you should print my edicts.' Several months (after this statement), the dissertation of the Sheikh was published by some Lebanese brothers.

His Political Views

Hujjatul-Islam wal Muslimin Qadas wrote the following lines about the author: "Sheikh Bahjat, in the khiraj chapter, the distribution of prohibitive earnings, and before delving into the chapter about wilayat al-faqih and whether this wilayat is absolute, or whether it is restricted and limited by somefiqh chapters (quoting the gist here), 'We all know that the easy-to-practice Islamic faith is the last religion, and that the Islamic laws and rulings are the last laws and rulings put forth by Allah Almighty for people. No other prophet will come after the Seal of Prophets (P), nor will Allah send any book after the Holy Qur'an, this book has to remain as a book for law till the Judgment Day and the Purified Progeny (as) remains explaining this book. It is obvious the Islamic nation that follows Muhammad (P) during the time of the Infallible Imam (even if the Imam is jailed or exiled) can know its obligations even with a great difficulty through the path of the Infallible Imam (as)'."

But the talk is about the time period of the great ghaiba (occultation) of the Imam of the Time, may Allah hasten his reappearance. There can be no more than three assumptions in this time: The first assumption is the idling of the Book, the rulings and the theological laws. The second assumption is to keep these rulings standing on their own, that is, they themselves become the means for self-sustenance. The third assumption is that these rulings need a manager, a ruler and someone who explains them who is the waliyy al-amr or the mujtahid who is qualified for this leadership.

As regarding the first assumption, it is false for reasons, rational and textual evidences, due to the Islamic creed, which is easy to practice, being the last and will remain dominant till the Resurrection Day.

As for the second assumption, it, too, is false because the law cannot be carried out and safeguarded except by one person or persons. So, we have to accept the third assumption and say that waliyy al-amr is the one who must safeguard the Islamic community in all its affairs and dimensions.

On the other hand, the Islamic community needs several institutions such as the army, education and culture, justice courts, etc. The hand of the juristic waliyy, therefore, has to remain spread out in all moral and financial affairs and the faqih remains explaining and clarifying the rulings of the Shari’a, a guide for people and one who solves their problems. We conclude from this that the juristic waliyy must enjoy all the affairs of the Infallible Imam (as) save being the Imam himself so he may be able to implement the legislative code of Islam; otherwise, in the case there are no official governmental institutions, the enemies of Islam will not invite him to implement the codes with ease and convenience. We can also use evidence from the posterity and say that no society, nor any state, can endure when chaos and anarchy prevail; therefore, there has to be a law and a government. It is obvious the government of apostasy and oppression in the Islamic community will eradicate the Islamic creed, and this violates our first assumption in which we said the Islamic creed must endure till Judgment Day via rational and cited evidences. Allah Almighty has said the following in His Book:

“If anyone desires a religion other than Islam (submission to Allah), it will never be accepted from him, and in the hereafter he will rank among those who have lost (all spiritual good)” (Qur’an, 3:85).

Then Sheikh Bahjat tackles, after this introduction, the limitation of the privileges of the faqih waliyy.

Wisdom and Political Awareness

In the beginning, we will present the views of two of the mentor’s students in this field:

Sheikh Misbah Yazdi says, “Allah blessed the mentor with unique attributes and self abilities that are not acquired. He enjoys particular brilliance and discretion, has a clear and precise vision in individual, social and political issues, something which wins him one’s admiration; so, how can a man who has so deeply delved into the practical and worship issues realize matters as precise as these?”

People who see the Sheikh from a distance as he prays or teaches may think he does not care about political and social issues. But I tell you that the Sheikh encouraged me the most to intervene in political and social issues. He used to admonish his friends and students to care about these issues, and he used to think that the non-interference of the adhering believers would let those who are not qualified take control of them and be in charge of political and social issues, and the Islamic community will then swerve from the straight path. When the Sheikh was teaching usfiqh or ethics, he used to emphasize we should not remain distant from the political and social issues.

He always used to admonish us to carry out activities in these fields, especially in the field of cultural work, so much so that he used to dispatch special recommendations to Imam Khomeini about some political issues, and I and one of the brothers carried one of these recommendations to the Imam once.

Ayatullah al-Mas`udi used to say this: “The enemies of Islam, since the inception of Islam and till our day, have been able to harm Islam as much as they were able to.” He used to sometimes talk about what he used to say to the shah saying, “These folks have destroyed everything; they want to finish Islam.” I remember (in 1963 or 1964), when the imam started his struggle against the shah, how the mentor was asked this question: “Do you not think that Sayyid Khomeini is moving faster than he is asked?” The mentor answered, “Do you not think he is moving at a pace less than what is required of him?!”

It seems what is meant by the slow pace here is the belief of the mentor that the imam had to declare jihad. Hujjatul-Islam wal Muslimin Fiqhi says the following in this regard: “When the imam [Khomeini] was banished to Turkey, Sheikh Bahjat said once during his class, ‘Is there anyone who would kill some traitor leaders in this state?’”

Quite often, individuals affiliated with various political sides used to go to the sheikh and talk about their opposition to some political issues, but the sheikh was not impressed by their statements. Rather, he always treaded the straight path, maintaining his independence and personal norm of conduct. He never defended those with vested interests or the dissidents; rather, as one of the prominent scholars says (and he is one of the top officials in the system of the sacred Islamic Republic and a student of Sheikh Bahjat), “Many prominent men of virtue in the theological seminary enlisted in the political activity and the struggle against the buried Pahlevi regime with encouragement and assertion from the sheikh.”

Yes, the sheikh referring to political issues in his class, his dispatching recommendations to Imam Khomeini, his receiving revolutionaries and mujahids, his assistance for them during the days of the Islamic Revolution and holy defense, imam Khomeini and Sayyid Ali Khamenei visiting him at his house and their continuous link with this in-depth faqih… indicate the awareness of the sheikh and his interest in political issues.

We must also point out to the releases of the sheikh on the occasion of the elections after his becoming the marji` taqlid, may Allah safeguard him. The sheikh explained in these releases the conditions of the voter and the candidate for the post of President of the republic, the Islamic Shura council and the command council of experts. Following is the full text of the two releases which were issued by the office of the sheikh on the occasion of the elections:

First Call

In the Name of Allah, the most Gracious, the most Merciful.

Praise be to Allah, Lord of the worlds, and blessings unto the master of prophets and unto his progeny, the pure, the custodian masters. I have repeatedly been asked about the ruling of attending elections, and following is the answer to this question:

I will in my answer deal with the negative and positive aspects. Anyone who wants to attend the elections has to remember that those who deserve to be the protectors of the creed of the believers and their lives, their representatives in dealing with their affairs, have to be believing men who enjoy full and sufficient reason and not fear anyone while obeying Allah. They must also be distant completely from bribes, intimidations and the like. They must not look at matters as they were but as they should be and how they should not be, and they must be pious, God-fearing, preferring to please Allah rather than anything else.

But if they lack some of these attributes, they cannot be relied upon and electing them will be false (having no positive effect). Nay! It is not permissible, and anything doubtful must be avoided. The investigation (into the suitability of the individuals) must be full and distant from love and hatred and psychological matters, for Allah witnesses and sees how you fare in the elections and nominations.

As regarding those who are characterized by these merits and their election is permissible, to elect them will be a duty on anyone who is able and capable if it is possible the candidates who lack such attributes would win enough votes. Look at the countries of disbelief how they elect and how they get elected, who the voters are, what ways were there through which they were elected, what views they submitted in their meetings, what deeds their countries do on the basis of their man-made laws and in violation of the laws of reason and creed, even contrarily to the laws of their man-made creeds, for any sound mind realizes the extent of corruption of these matters and how much corruption they can incur.

You must oppose these corrupt deeds, their causes and outcomes the origins of which do not agree with the principles of any genuine creed or any law accepted by reason. May Allah protect you and our own selves from all slips through Muhammad and his pure progeny, peace and blessings of Allah be with them all, and peace be with you, the mercy of Allah and His blessings.

(Signed) the servant of Allah Muhammad Taqi Bahjat.

Second Call

In the Name of Allah, the most Gracious, the most Merciful.

Praise to Allah, Lord of the Worlds, peace and blessings with the Master of Prophets, Muhammad, and with his progeny, the masters, the custodians, the purified ones.

In answer to a repeated question about the subject of elections, and while taking into consideration the reminders to which we pointed out last year and which were not relevant to any particular time or place, we pointed out in it at the time the necessary attributes with which the voters and the candidates should be adorned, and this method is the best, the most general, the most complete and the most enduring in pointing out individuals by name, I say the following: It is narrated about Hudhaifah, Allah be pleased with him, that he said, “They used to ask the Messenger of Allah (P) about goodness, and I used to ask him about evil.”

We must know what evil is and who are the evil ones so we may avoid them, and we must know what goodness is and who are those who act upon it so we may embrace them. The voters and the candidates must work with awareness and caution while applying major things in minor things, whole things in particularities, and they have to prefer the Pleasure of Allah over pleasing others. They must also examine the matter from the religious and righteous wise persons and not stop in the light while continuing their movement in the dark.

They must be fully distant from paying bribes or accepting them, for it is the method of the unbelieving states, and they must not befriend anyone other than the wise religious persons who are familiar with the matters related to the Shari’a, the faithful in their ideology and practice, the God-fearing, the good managers, the courageous ones, the moderates in ideology and in direction, and they must not create problems for the Muslims which cannot be solved with regret.

They must be fully distant from selling the country and from those who sell their country and who are embraced by the states of apostasy. Notice the final ends of those who sell their country. We saw in the past, and we now see, that the states of apostasy have no mercy towards even those who used to serve them. Nothing, hence, remains except regret and the evil outcome for those who follow them. You must know that all shortcomings in existence in the Islamic states originate from the states of apostasy. As regarding the shortcomings of the self, they originate from shortage in belief and shortcoming from applying Islam.

Nobody except the Infallible Ones (as) can say this: “I know” or “I see everything”. Also, nobody can say, “I do not know, nor do I see anything”. Rather, every ordinary worker knows some matters and he has to move and not stop in the way but deduct what is unknown from what is known as much as possible, and he has to take precaution and stop and examine the matters which he does not know till he feels comfortable about them and not regret having done them.

These pursuits are in answer to questions by the faithful which they submitted in this field and to drive the evidence home against them so they may not themselves stay nor cause the other believers to stay.

As regarding the individuals who are undecided, I said to them in the past and I now say again: See which party is closer to the wilaya of the Commander of the Faithful Ali (as), which is more firm in its practical belief in Imam al-Mahdi (may Allah hasten his reappearance), which of them is more waiting for him and wants to change the religious issues and which of them does not want it, which one is moderate in its way of thinking, which changes color in belief or in action, which one enjoys piety, truthfulness and trustworthiness, which is more in its attributes like apostasy and hypocrisy and which is distant from that. Finally, they must know which of them is closer to Allah Almighty and to the Seal of Messengers and of the wasis, blessings of Allah be upon them all, and may Allah hasten their ease.

I plead to Allah, the Great, to grant success to the faithful to act upon whatever pleases Him and to avoid whatever He detests in every place and time, and peace be with you, the blessings of Allah and His peace.

(Signed) the most insignificant one, Muhammad Taqi Bahjat

Ayatullah Bahjat According to Others

View of Imam Khomeini

The imam [Khomeini] used to pay Ayatullah his personal attention, and citing some incidents in this field may provide the best evidence.

Ayatullah al-Mas`udi says, "During the four or five years when I was serving the imam, I remember that the imam said to me two or three times, 'We will go tomorrow to the house of Sheikh Bahjat, so be prepared for it.' On the next day, we would go to the house of the sheikh (the same house where he now resides) and sit in the first room which was then carpeted with the same bedding which has always been there. The imam would signal to me to get out. I would exit the house as the imam stays talking with the sheikh for about half an hour, then he would come out of the house and we would return together. As regarding the subject of their discussion, I have no knowledge of it; only Allah knows it.

"Sheikh Bahjat used to sometimes say to me during the days of struggle (the years 1963 and 1964), 'Tell Sayyid Khomeini to slaughter two heads of sheep tomorrow morning at such an hour seeking nearness to Allah Almighty.' I would go to the imam and tell him so, and the imam used then to say to me, 'Tell the butcher (Farji who is still alive) to slaughter two heads of sheep on our account, and I shall pay him their price later.' The sheikh also said to me once, 'Tell the imam to slaughter three heads of sheep'. The imam would then order three heads of sheep to be slaughtered. All these matters used to go on between the imam and Sheikh Bahjat, and we were witnessing them outwardly, and we had no knowledge of what they implied.

"Also, when the imam was residing in Chamran, Sheikh Bahjat once said to me, 'I have a small letter which I wish you get it to reach the imam.' I would take the letter from him, put it in an envelope then deliver it to the imam. Anyhow, the relationship between the mentor and the imam was very strong. I remember that the imam once went in the company of Sheikh Hasan San`i to the house of the sheikh several times. We (I and Sheikh San`i) were at the service of the imam when he was residing in the holy city of Qum, and Sheikh Bahjat used in turn pay his special attention to the imam."

One of the imam's students says, "After the release of the imam and his arrival at holy Qum in 1963, people held massive celebrations in all the quarters of this city. The house of the imam was then over-crowded with people, and Ayatullah Bahjat was one of those who used to go to the imam's house every day. He would stand for few minutes at the door of one of the house rooms. When it is suggested to him to sit inside the room, he would say, 'I commit myself to coming here and to standing at this place for few minutes to pay homage to this great personality.'"

Sheikh Misbah Yazdi says the following in this regard somewhere else, "The late Sayyid Mustafa (may Allah be pleased with him) cites his late father the imam (may Allah elevate his station), "When the imam saw the simplicity of the life of the sheikh, he took a sum of money from Sayyid Burujardi (with whom he had a strong tie) in order to give it to Sheikh Bahjat, but the sheikh refused to accept this sum. On the other hand, the imam did not see there was any benefit in returning this sum to Sayyid Burujardi; therefore, he had to think of a way to tackle this issue. He, therefore, said to the sheikh, 'I give you a grant from my own money, and forgive me for not returning this sum.' Thus did the sheikh accept the sum as a grant from the imam's own money."

Sheikh Misbah says the following in reference to the special attention which the imam used to pay to Sheikh Bahjat: "Once, the command experts were honored to visit the late imam. They asked him for instructions in ethical issues, so the imam referred them to Grant Ayatullah Sheikh Bahjat. They said to him, 'But the sheikh does not accept anyone.' The imam said, 'Keep insisting till he agrees.'"

Sheikh Bahjat from the Viewpoint of Other Scholars

1. `Allama Tabatabai: "Sheikh Bahjat is a true righteous servant of Allah."

2. Ayatullah Bahaa al-Deeni: "Sheikh Bahjat is regarded as the richest man in the world (spiritually)."

3. Ayatullah Fakkour: Ayatullah Muhammad Hasan al-Ahmadi says, "Ayatullah Fakkour used to pay Sheikh Bahjat a special attention and used to say, 'Sheikh Bahjat is one of the exceptional individuals especially in the spiritual sphere.'"

4. Ayatullah Hajj Sayyid Abdul-Kareem Kashmiri: Sayyid Kashmiri was asked once about the person whom he knew as a perfect mentor. He said, "He is Sheikh Bahjat, Sheikh Bahjat."

5. Sayyid Fahri, too, was asked this question: "Who is the person whom you know as a perfect mentor?" He said, "He is Sheikh Bahjat, Sheikh Bahjat."

6. Ayatullah Sheikh Abbas Qawchani: Sheikh Misbah Yazdi says this: "Among the individuals who believed that Sheikh Bahjat enjoyed lofty spiritual perfections is Sheikh Abbas Qawchani, the wasi of the late Sayyid Ali al-Qadi who was living in the city of al-Najaf al-Ashraf (and his son is now occupying the post of representative of thewali al-faqih in the headquarters of the joint command), for he used to say, 'When Sheikh Bahjat was young, and before becoming twenty years old (the expression Sheikh Qawchani used was "before a beard could be seen on his face"), he had already attained lofty stations with which I became familiar through our friendship and strong tie. The Sheikh took from me a Shar`i pledge not to narrate any of it to anyone." I think (Sheikh Misbah continued to say) he meant the "death by choice". The Sheikh had attained these stations in such a young age, and you can imagine his station in nearness to the Almighty after having become eighty years old, after a long age of traditions, conduct and straightforwardness in adoration and in acting upon the obligations. This is the reason which makes any good believer feel attracted to him upon seeing him especially when he sees how he worships. Let people participate in his prayer service if Allah enables them to do so, for there are many blessings in it.

7. Ayatullah Mashkini: Ayatullah Bahjat occupies a very lofty station among the Shiite scholars from the scholarly standpoint infiqh and Usul. Likewise, his mentors occupy a very lofty station, so much so that we must look upon them as we look at the stars in the sky; therefore, writing books about the personality of the Sheikh and its dimensions is a must.

8. Ayatullah `Allama Muhammad Taqi al-Jaafari: "Traditions state that if one does not visit a scholar for forty days, his heart dies. Another text is this: 'Visiting scholars is more loved by Allah Almighty than circling the Ka`ba seventy times.' Ayatullah Bahjat is a true evidence for the scholars in these traditions. Looking at him and visiting him is equivalent to achieving a perfect admonishment. Whenever I met him, the effect of such a meeting lingers in my soul for several days. In fact, he is a warner to us."

9. Ayatullah Badla: "The stations of Sheikh Bahjat were clear since we used to attend the class of Ayatullah Burujardi, and it was then obvious that the Sheikh was fit for these stations."

10. Hujjatul-Islam Misbah Yazdi: "Ayatullah Bahjat incorporated in him the precisions of the late Mirza Muhammad taqi Shirazi through his prominent students such as Sheikh Muhammad Kadhim. He also sums up the excellences of the late Naeeni and the late Sheikh Muhammad Husayn Isfahani, as well as the moral culturing by the late Qadi. These professors brought up an inclusive personality which is regarded as one of the greatest blessings in our time. It is suitable to benefit from the moments of his lifespan as much as possible. Allah Almighty bestowed upon the mentor special distinctions and self gifts which he did not acquire from anyone, but he, despite all of this, has been concealing his spiritual stations, not permitting anyone who knows anything about them to talk about them.” Sheikh Misbah also says, “Ayatullah Bahjat also took care of scholarly matters, dealing with them with precision. He used to think that a class is an obligation, something serious, and he used to vest upon matters offiqh special attention. He also used to be interested in worship and moral issues, believing they are the second wing for man’s ascension and perfection.”

11. Ayatullah Taheri Shams: “Ayatullah Bahjat reached a lofty level and a sublime horizon (in fiqh), so much so that if he looked at rulings and Islamic legislations, he would be able to derive a fatwa that pleases Allah Almighty, and there is no dispute in this.”

12. Ayatullah Sheikh Jawad al-Karbalaai: “During my stay in Tehran and Qum during these years, I heard from some people pursuits which indicated that the mentor, Ayatullah Bahjat, enjoyed special divine niceties; so, congratulations to him, then congratulations again to him.”

13. Ayatullah Adheri Qummi: “Grand Ayatullah Sheikh Bahjat is regarded as one of the students of Grand Ayatullahs Naeeni and the Isfahani critic, and he has valuable first findings in achievement and teaching. Virtuous men of the theological seminary in Qum received classes at his hands for more than fifteen years, become skillful mujtahids. The sheikh was famous for his piety and godliness in the holy city of Qum in addition to his academic fame which invaded the horizons. As some brethren say, it cannot be said that the mentor was just pious; rather, he is piety itself. Piety and equity are the best qualities with which the authorities for taqlid are characterized. The sheikh was characterized by these two qualities, personifying them in his own self.”

14. Ayatullah Mas`udi Khomeini: “Very few are the likes of Sheikh Bahjat in all ages; therefore, we must benefit from him in the best way, especially since he had achieved a lofty degree from the moral and ethical standpoint. Let everyone, especially the youths and those looking for morals, go to him to learn their lessons from him because the existence of the sheikh personifies spirituality and manners. Even looking at his face has innumerable ethical and moral benefits.”

15. Hujjatul-Islam wal Muslimin Fiqhi: “If the humanity tree had produced another good fruit other than the Infallible Ones (as), one such fruits is the holy presence of Grand Ayatullah Sheikh Bahjat.”

16. One of the Men of Virtue of Najaf City: “Sheikh Bahjat was a scholar, a Muslim mujtahid, since the days of his youth, and he was held as trustworthy by some elite persons since then, so much so that the scholars used to agree on emulating him when they travel to holy Karbala at that time.”

17. Author of the Book Khazinat al-`Ulemaa: “Ayatullah al-hajj Sheikh Muhammad Taqi Bahjat Gharwi Fomani is regarded as one of the great Ayatullahs, senior teachers, well known scholars of the theological seminary and one of those of whom knowledge in the Gailan governorate and Foman county is proud. He is a distinguished scholar, a cultured, righteous, ascetic and God-fearing man who turned his face away from the world and its appearances and took to a great deal of contemplation and remembrance of the Almighty. Virtuous teachers and scholars of Qum’s theological seminary looked after him and paid him their special attention.”

18. Ayatullah Muhammad Husayn Ahmedi, the faqih from Yazd: “We are certain Ayatullah Bahjat will be one of the pilgrims of Allah on the Judgment Day. If we cannot benefit from his lectures properly, it will be judged against us, and we will have no answer when our Lord asks us.”

19. Hujjatul-Islam wal Muslimmen Amjad: “The mentor is regarded as one of the prides of scholars of our time. Anyone who knows him, in one way or another, knows that he acquired a lofty station on account of his knowledge and spirituality… I think there is no peer for him in knowledge and spirituality. In other words, he is an angel living on earth. We, therefore, have to benefit from the blessings of his presence.”

20. Professor Khosroe Shahi: “Grand Ayatullah Bahjat cannot be known, nor can his spiritual perfections, except if one cultivates his soul and expands his existence. This is so because anyone can realize the things according to the capacity of his existence. If we, therefore, want to know the perfections of the mentor, we have to cultivate our souls and expand the cycle of our existence so we may be able to benefit from his perfections and spirituality.”

21. Professor Hadawi: “Ayatullah Bahjat is the personification of the meaning of conduct and ijtihad on the path of Allah and the truth. More briefly, he is a statute of a lifetime of jihad.”