Siapa Ahlul Bait Itu?

Pembahasan ini termasuk sejelas-jelasnya pembahasan. Karena tidak ada seorang pun yang pura-pura tidak mengenal Ahlul Bait kecuali para penentang yang tidak menemukan jalan keluar dari dalil-dalil yang pasti tentang wajibnya mengikuti mereka, lalu mereka pun berlindung kepada keragu-raguan tentang siapa yang dimaksud dengan Ahlul Bait itu. Inilah yang dapat saya saksikan dari berbagai diskusi yang saya lakukan dengan teman-teman. Ketika salah seorang mereka tidak menemukan jalan untuk menghindar dari keharusan mengikuti Ahlul Bait, dengan serta-merta dia melontarkan berbagai pertanyaan dengan tujuan mewujudkan meragukan,

Siapa Ahlul Bait itu?

Bukankah istri-istri Rasulullah SAWW termasuk Ahlul Baitnya?! Bukankah Rasulullah SAWW telah bersabda, "Salman dari kalangan kami Ahlul Bait"?!

Bahkan, bukankah Abu Jahal juga termasuk keluarga Rasulullah SAWW?!

Tidak ada yang mereka inginkan dari seluruh pertanyaan ini kecuali keinginan untuk mengingkari kenyataan hadis Tsaqalain, yang merupakan salah satu hadis yang mengindikasikan keimamahan Ahlul Bait. Mereka menduga bahwa dengan melontarkan pertanyaan-pertanyaan yang membingungkan ini, mereka dapat membungkam akal dan seruan nuraninya. Namun, kenyataan tidak sesuai dengan perkiraan mereka, dan hujjah tetap tegak berdiri meskipun ia mengingkari atau pun tidak mengingkari.

Saya pernah mengatakan kepada sebagian mereka manakala mereka melontarkan pertanyaan-pertanyaan seperti ini, "Kenapa Anda menginginkan segala sesuatunya tersedia dengan tanpa susah-payah?! Sesungguhnya pikiran-pikiran yang sudah dikemas tidak memberikan faedah. Saya mampu memberikan jawaban, namun Anda pun mampu menolak dan mengingkari jawaban saya, karena Anda tidak merasakan pahitnya melakukan pembahasan dan tidak menanggung kesulitan untuk bisa memberikan jawaban. Apakah hanya saya yang diwajibkan untuk menjawab? Apakah Rasulullah SAWW telah memerintahkan kepada saya secara khusus untuk berpegang teguh kepada Ahlul Bait?! Tidak, kita semua diwajibkan untuk menjawab pertanyaan ini. Karena telah tegak hujjah atas kita akan wajibnya mengikuti Ahlul Bait dan mengambil agama dari mereka, sehingga kita wajib mengenal mereka dan untuk kemudian mengikuti mereka."

Pada kesempatan ini pun saya tidak akan memperluas argumentasi dan dalil, melainkan saya cukup mengemukakan beberapa petunjuk yang jelas, dan bagi siapa yang menginginkan keterangan yang lebih, maka ia sendiri yang harus memperdalamnya.

Ahlul Bait Di Dalam Ayat Tathhîr

Allah SWT berfirman, "Sesungguhnya Allah berkehendak menghilangkan dosa dari kamu, hai Ahlul Bait, dan mensucikan kamu sesuci-sucinya." (QS. al-Ahzab: 33)

Sesungguhnya turunnya ayat ini kepada Ali, Fatimah, Hasan dan Husain as adalah termasuk perkara yang amat jelas bagi mereka yang mengkaji kitab-kitab hadis dan tafsir. Dalam hal ini, Ibnu Hajar berkata, "Sesungguhnya mayoritas para mufassir mengatakan bahwa ayat ini turun berkenaan dengan Ali, Fatimah, Hasan dan Husain."[1] Ayat ini, disebabkan penunjukkannya yang jelas terhadap kemaksuman Ahlul Bait, tidak sejalan kecuali dengan mereka. Ini dikarenakan apa yang telah kita jelaskan, yaitu bahwa mereka itu adalah pusaka umat ini dan para pemimpin sepeninggal Rasulullah SAWW. Oleh karena itu, Rasulullah SAWW memerintahkan kita untuk mengikuti mereka. Arti kemaksuman juga dengan jelas dapat disaksikan dari ayat ini, bagi mereka yang mempunyai hati dan mau mendengarkan. Hal itu dikarenakan mustahil tidak terlaksananya maksud jika yang mempunyai maksud itu adalah Allah SWT; dan huruf al-hashr (pembatasan), yaitu kata “innama”, menunjukkan kepada arti ini. Yang menjadi fokus perhatian kita di dalam pembahasan ini ialah membuktikan bahwa ayat ini khusus turun kepada Ali, Fatimah, Hasan dan Husain.

Hadis Al-Kisa` Menentukan Siapa Yang Dimaksud Dengan Ahlul Bait

 Argumentasi terdekat dan terjelas yang berkenaan dengan penafsiran ayat ini ialah sebuah hadis yang dikenal di kalangan para ahli hadis dengan sebutan hadis al-Kisâ`, yang tingkat kesahihan dan kemutawatirannya tidak kalah dari hadis Tsaqalain.

1. Al-Hakim telah meriwayatkan di dalam kitabnya al-Mustadrak 'alâ
ash-Shahihain fi al-Hadis:

"Dari Abdullah bin Ja'far bin Abi Thalib yang berkata, 'Ketika Rasulullah SAWW memandang ke arah rahmat yang turun, Rasulullah SAWW berkata, 'Panggilkan untukku, panggilkan untukku.' Shafiyyah bertanya, 'Siapa, ya Rasulullah?!' Rasulullah menjawab, 'Ahlul Baitku, yaitu Ali, Fatimah, Hasan dan Husain.' Maka mereka pun dihadirkan ke hadapan Rasulullah, lalu Rasulullah SAWW meletakkan pakaiannya ke atas mereka, kemudian Rasulullah SAWW mengangkat kedua tangannya dan berkata, 'Ya Allah, mereka inilah keluargaku (maka sampaikanlah salawat kepada Muhammad dan keluarga Muhammad).' Lalu Allah SWT menurunkan ayat 'Sesungguhnya Allah bermaksud hendak menghilangkan dosa dari kamu, hai Ahlul Bait, dan mensucikan kamu sesuci-sucinya.'"[2]

Al-Hakim berkata, "Hadis ini sahih sanadnya."

2.    Al-Hakim meriwayatkan hadis serupa dari Ummu Salamah yang berkata, "Di rumah saya turun ayat yang berbunyi 'Sesungguhnya Allah bermaksud hendak menghilangkan dosa dari kamu, hai Ahlul Bait, dan mensucikan kamu sesuci-sucinya'. Lalu Rasulullah SAWW mengirim Ali, Fatimah, Hasan dan Husain, dan kemudian berkata, 'Mereka inilah Ahlul Baitku.'"[3] Kemudian, al-Hakim berkata, "Hadis ini sahih menurut syarat Bukhari." Di tempat lain al-Hakim juga meriwayatkan hadis ini dari Watsilah, dan kemudian berkata, "Hadis ini sahih menurut syarat mereka berdua."

3.  Muslim meriwayatkan hadis ini di dalam kitab sahihnya dari Aisyah yang berkata, "Rasulullah SAWW pergi ke luar rumah pagi-pagi sekali dengan mengenakan pakaian (yang tidak dijahit dan) bergambar. Lalu Hasan bin Ali datang, dan Rasulullah SAWW memasukkannya ke dalam pakaiannya; lalu Husain datang, dan Rasulullah SAWW memasukkannya ke dalam pakaiannya; lalu datang Fatimah, dan Rasulullah SAWW pun memasukkannya ke dalam pakaiannya; berikutnya Ali juga datang, dan Rasulullah SAWW memasukkannya ke dalam pakaiannya; kemudian Rasulullah SAWW berkata, "Sesungguhnya Allah bermaksud hendak menghilangkan dosa dari kamu, hai Ahlul Bait, dan mensucikan kamu sesuci-sucinya."[4]

Berita ini dapat ditemukan di dalam banyak riwayat yang terdapat di dalam kitab-kitab sahih, kitab-kitab hadis dan kitab-kitab tafsir.[5] Hadis al-Kisâ` termasuk hadis yang sahih dan mutawatir, yang tidak ada seorang pun yang mendhaifkannya, baik dari kalangan terdahulu maupun kalangan terkemudian. Sungguh akan banyak memakan waktu jika kita menyebutkan seluruh riwayat ini. Saya menghitung ada dua puluh tujuh riwayat yang kesemuanya sahih.

Di antara riwayat yang paling jelas di dalam bab ini —di dalam menentukan siapa Ahlul Bait— ialah riwayat yang dinukil oleh as-Suyuthi di dalam kitab tafsirnya ad-Durr al-Mantsur, yang berasal dari Ibnu Mardawaih, dari Ummu Salamah yang berkata, "Di rumahku turun ayat 'Sesungguhnya Allah bermaksud hendak menghilangkan dosa dari kamu, hai Ahlul Bait, dan mensucikan kamu sesuci-sucinya.' Saat itu di rumahku ada tujuh orang yaitu Jibril, Mikail, Ali, Fatimah, Hasan dan Husain, sementara aku berada di pintu rumah. Kemudian saya berkata, 'Ya Rasulullah, tidakkah aku termasuk Ahlul Bait?!' Rasulullah SAWW menjawab, 'Sesungguhnya engkau berada pada kebajikan, dan sesungguhnya engkau termasuk istri Rasulullah SAWW.'"[6]

Pada riwayat al-Hakim di dalam kitab Mustadraknya disebutkan, Ummu Salamah bertanya, "Ya Rasulullah, saya tidak termasuk Ahlul Bait?" Rasulullah SAWW menjawab, "Sesungguhnya engkau berada dalam kebajikan, mereka itulah Ahlul Baitku. Ya Allah, mereka inilah Ahlul Baitku yang lebih berhak."[7]

Pada riwayat Ahmad disebutkan, "Saya mengangkat pakaian penutup untuk masuk bersama mereka namun Rasulullah SAWW menarik tangan saya sambil berkata, 'Sesungguhnya engkau berada dalam kebajikan.'"[8] Ini cukup membuktikan bahwa yang dimaksud Ahlul Bait ialah mereka Ashabul Kisa, sehingga dengan demikian mereka itu adalah padanan al-Qur'an, yang kita telah diperintahkan oleh 

Rasulullah SAWW — di dalam hadis Tsaqalain — untuk berpegang teguh kepada mereka.

Orang yang mengatakan bahwa ‘Itrah itu artinya keluarga, sehingga mengubah makna, perkataannya itu tidak dapat diterima. Karena tidak ada seorang pun dari para pakar bahasa yang mengatakan demikian. Ibnu Manzhur menukil di dalam kitabnya Lisan al-'Arab, "Sesungguhnya ‘Itrah Rasulullah SAWW adalah keturunan Fatimah ra. Ini adalah perkataan Ibnu Sayyidah. Al-Azhari berkata, 'Di dalam hadis Zaid bin Tsabit yang berkata, 'Rasulullah SAWW bersabda, '... lalu dia menyebut hadis Tsaqalain' . Maka di sini Rasulullah menjadikan ‘Itrahnya sebagai Ahlul Bait.' Abu ‘Ubaid dan yang lainnya berkata, "‘Itrah seorang laki-laki adalah kerabatnya.' Ibnu Atsir berkata, "Itrah seorang laki-laki lebih khusus dari kaum kerabatnya.' Ibnu A'rabi berkata, "Itrah seorang laki-laki ialah anak dan keturunannya yang berasal dari tulang sulbinya.' Ibnu A'rabi melanjutkan perkataannya, 'Maka ‘Itrah Rasulullah SAWW adalah keturunan Fatimah."[9] Dari makna-makna ini menjadi jelas bahwa yang dimaksud Ahlul Bait bukan mutlak kaum kerabat, melainkan kaum kerabat yang paling khusus. Oleh karena itu, di dalam riwayat Muslim disebutkan bahwa tatkala Zaid bin Arqam ditanya, siapa yang dimaksud dengan Ahlul Bait Rasulullah? Apakah istri-istrinya?

Zaid bin Arqam menjawab, "Tidak, demi Allah. Sesungguhnya seorang wanita tidak selamanya bersama suaminya, karena jika dia ditalak maka dia akan kembali kepada ayah dan kaumnya. Adapun yang dimaksud Ahlul Bait Rasulullah SAWW ialah keluarga nasabnya, yang diharamkan sedekah atas mereka sepeninggalnya (Rasulullah SAWW)."

Menjadi anggota Ahlul Bait tidak pernah diklaim oleh seorang pun dari kaum kerabat Rasulullah SAWW, dan begitu juga oleh istri-istrinya. Karena jika tidak, maka tentunya sejarah akan menceritakan hal itu kepada kita. Tidak ada di dalam sejarah dan juga di dalam hadis yang menyebutkan bahwa istri Rasulullah SAWW berhujjah dengan ayat ini. Sebaliknya dengan Ahlul Bait. Inilah Amirul Mukminin Ali bin Abi Thalib as berkata, "Sesungguhnya Allah Azza Wajalla mengutamakan kami, Ahlul Bait. Bagaimana tidak demikian, padahal Allah SWT telah berfirman di dalam Kitab-Nya, 'Sesungguhnya Allah bermaksud hendak menghilangkan dosa dari kamu, hai Ahlul Bait, dan mensucikan kamu sesuci-sucinya.' Allah SWT telah mensucikan kami dari berbagai kotoran, baik yang tampak maupun yang tersembunyi. Maka kami berada di atas jalan kebenaran."

Putranya, al-Hasan as berkata, "Wahai manusia, barangsiapa yang mengenalku, maka sungguh dia telah mengenalku, dan barangsiapa yang tidak mengenalku, maka inilah aku, Hasan putra Ali. Akulah anak seorang laki-laki pemberi kabar gembira dan peringatan, penyeru kepada Allah dengan izin-Nya, dan pelita yang bercahaya. Saya termasuk Ahlul Bait yang mana Jibril turun naik kepada mereka. Saya termasuk Ahlul Bait yang telah Allah hilangkan dosa dari mereka dan telah Allah sucikan mereka sesuci-sucinya." Pada kesempatan yang lain al-Hasan berkata, "Wahai manusia, dengarkanlah. Kamu mempunyai hati dan telinga, maka perhatikanlah. Sesungguhnya kami ini adalah Ahlul Bait yang telah Allah muliakan dengan Islam, dan Allah telah memilih kami, maka Dia pun menghilangkan dosa dari kami dan mensucikan kami sesuci-sucinya."

Adapun argumentasi Ibnu Katsir tentang keharusan memasukkan istri-istri Rasulullah SAWW tidaklah dapat diterima, karena kehujjahan zhuhur bersandar kepada kesatuan ucapan. Sebagaimana di ketahui bahwa ucapan telah berubah dari bentuk ta'nits (seruan kepada wanita dengan menggunakan kata ganti yang bermuatan wanita – Penerj.) pada ayat-ayat sebelumnya kepada bentuk tadzkir (seruan kepada wanita dengan menggunakan kata ganti yang bermuatan lelaki – Penerj.) pada ayat ini. Jika yang di maksud dari ayat ini adalah istri-istri Rasulullah SAWW maka tentunya ucapan ayat berbunyi "Innama Yuridullah Liyudzhiba 'Ankunnar Rijsa Ahlal Bait wa Yuthahhirakunna Tathhira ", karena ayat-ayat tersebut khusus untuk istri-istri Rasulullah SAWW. Oleh karena itu, Allah SWT memulai firmannya setelah ayat ini, "Dan ingatlah apa yang dibacakan di rumahmu dari ayat-ayat Allah dan hikmah...." (QS. al-Ahzab: 34)

Tidak ada seorang pun yang mengatakan bahwa ayat Tathhir turun kepada istri-istri Rasulullah SAWW selain dari Ikrimah dan Muqatil. Ikrimah mengatakan, "Barangsiapa yang menginginkan keluarganya maka sesungguhnya ayat ini turun kepada istri-istri Nabi SAWW."[10] Perkataan Ikrimah ini tidak dapat diterima, disebabkan bertentangan dengan riwayat-riwayat sahih yang dengan jelas mengatakan bahwa Ahlul Bait itu ialah para ashabul kisa, sebagaimana yang telah dijelaskan.

Kedua, apa yang telah memicu emosi Ikrimah sehingga dia berteriak-teriak di pasar menantang mubâhalah?

Apakah karena kecintaan kepada istri-istri Nabi SAWW atau karena kebencian kepada para Ashabul Kisa`?! Dan kenapa dia mengajak ber-mubahalah jika ayat itu tidak diragukan turun kepada istri-istri Nabi SAWW?! Atau apakah karena pendapat umum yang berkembang mengatakan bahwa ayat itu turun kepada Ali, Fatimah, Hasan dan Husain?! Dan memang demikian. Ini dapat dilihat dari perkataannya, "Yang benar bukanlah sebagaimana pendapat Anda semua, melainkan ayat ini turun hanya kepada istri-istri Nabi SAWW."[11] Ini artinya bahwa di kalangan para tabi'in ayat ini jelas turun kepada Ali, Fatimah, Hasan dan Husain as.

Kita juga tidak mungkin bisa menerima Ikrimah sebagai saksi dan penengah dalam masalah ini, disebabkan dia sudah sangat dikenal amat memusuhi Ali. Dia termasuk kelompok Khawarij yang memerangi Ali, maka tentunya dia akan mengatakan bahwa ayat ini turun kepada istri-istri Nabi SAWW. Karena jika dia mengakui bahwa ayat ini turun kepada Ali maka berarti dia telah menghancurkan mazhabnya sendiri dan telah merobohkan pilar-pilar keyakinan yang mendorong dirinya dan para sahabatnya untuk keluar memerangi Ali as. Di samping sudah sangat terkenalnya kebohongan Ikrimah atas Ibnu Abbas, sehingga Ibnu al-Musayyab sampai mengatakan kepada budaknya, "Jangan kamu berbohong atasku sebagaimana Ikrimah telah berbohong atas Ibnu Abbas." Di dalam kitab Mîzân al-I'tidâl disebutkan bahwa Ibnu Ummar pun mengatakan yang sama kepada budaknya yang bernama Nâfi'.

Ali bin Abdullah bin Abbas telah berusaha mencegah Ikrimah dari perbuatan berdusta kepada ayahnya. Salah satu cara yang dilakukannya ialah dengan cara menggantung Ikrimah ke atas dinding supaya dia tidak berdusta lagi atas ayahnya. Abdullah bin Abi Harits berkata, "Saya menemui Ibnu Abdullah bin Abbas, dan saya mendapati Ikrimah tengah diikat di atas pintu dinding. Kemudian saya berkata kepadanya, 'Beginikah kamu memperlakukan budakmu?' Ibnu Abdullah bin Abbas menjawab, 'Dia telah berdusta atas ayahku.'"[12]

Adapun Muqatil, dia tidak kalah dari Ikrimah di dalam permusuhannya terhadap Amirul Mukminin dan reputasi kebohongannya, sehingga an-Nasa'i memasukkannya ke dalam kelompok pembohong terkenal pembuat hadis.[13]

Al-Juzajani di dalam kitab Mîzân adz-Dzahab berkata di dalam biografi Muqatil, "Muqatil adalah seorang pembohong yang berani."[14]

Muqatil pernah berkata kepada Mahdi al-'Abbasi, "Jika Anda mau, saya bisa membuat hadis-hadis tentang keutamaan Abbas." Namun Mahdi al-'Abbasi menjawab, "Saya tidak perlu itu."[15]

Kita tidak mungkin mengambil perkataan dari orang-orang seperti mereka. Karena perbuatan yang demikian adalah tidak lain bersumber dari kesombongan dan kebodohan. Karena hadis-hadis sahih yang mutawatir bertentangan dengannya, sebagaimana yang telah dijelaskan. Dan ini selain dari riwayat-riwayat yang mengatakan bahwa setelah turunnya ayat ini Rasulullah SAWW mendatangi pintu Ali bin Abi Thalib setiap waktu shalat selama sembilan bulan berturut-turut dengan mengatakan, "Salam, rahmat Allah dan keberkahan atasmu, wahai Ahlul Bait. 'Sesungguhnya Allah bermaksud hendak menghilangkan dosa dari kamu, hal Ahlul Bait, dan mensucikan kamu sesuci-sucinya."' Itu dilakukan oleh Rasulullah SAWW sebanyak lima kali dalam sehari.[16]

Di dalam Sahih Turmudzi, Musnad Ahmad, Musnad ath-Thayalisi, Mustadrak al-Hakim 'ala ash-Shahihain, Usud al-Ghabah, tafsir ath-Thabari, Ibnu Katsir dan as-Suyuthi disebutkan bahwa Rasulullah SAWW mendatangi pintu rumah Fatimah selama enam bulan setiap kali keluar hendak melaksanakan shalat Shubuh dengan berseru, "Shalat, wahai Ahlul Bait. 'Sesungguhnya Allah bermaksud hendak menghilangkan dosa dari kamu, hai Ahlul Bait, dan mensucikan kamu sesuci-sucinya.'"[17] Dan riwayat-riwayat lainnya yang serupa yang berkenaan dengan bab ini.

Dengan keterangan-keterangan ini menjadi jelas bagi kita bahwa yang dimaksud dengan Ahlul Bait ialah Ali, Fatimah, Hasan dan Husain.

Dan tidak ada tempat bagi siapa pun untuk mengingkarinya. Karena orang yang meragukan hal ini adalah tidak ubahnya seperti orang yang meragukan matahari di siang hari yang cerah.

Ahlul Bait as dalam Ayat Mubâhalah

Sesungguhnya pertarungan antara front kebenaraan dengan front kebatilan di medan peperangan adalah perkara yang sulit, namun jauh lebih sulit lagi jika dilakukan di medan mihrab. Yaitu manakala masing-masing orang membuka dirinya di hadapan Dzat Yang Maha Mengetahui hal-hal yang gaib, dan menjadikan-Nya sebagai hakim di antara mereka. Pada keadaan ini tidak akan menang orang yang di dalam hatinya terdapat keraguan.

Mungkin saja seseorang merupakan petempur yang gagah di medan peperangan, dan oleh karena itu kita mendapati Rasulullah SAWW menyeru kepada setiap orang yang mampu memanggul senjata, meski pun dia seorang munafik, untuk berjihad menghadapi orang-orang kafir. Namun, ketika bentuk pertarungan telah berubah dari bentuk peperangan ke dalam bentuk mubahalah dengan orang-orang Nasrani, Rasulullah SAWW tidak memanggil seorang pun dari para sahabatnya untuk ikut terjun ke dalam bentuk pertarungan yang baru ini. Karena pada pertarungan yang semacam ini tidak akan ada yang bisa maju kecuali orang yang mempunyai hati yang lurus dan telah disucikan dari segala macam dosa dan kotoran. Mereka itulah manusia-manusia pilihan. Orang-orang yang semacam itu tidak banyak jumlahnya di tengah-tengah manusia. Jumlah mereka sedikit, namun mereka adalah sebaik-baiknya penduduk bumi.

Siapakah orang-orang yang terpilih itu?

Ketika Rasulullah SAWW berdebat dengan cara yang paling baik dengan para pendeta Nasrani, Rasulullah SAWW tidak mendapati dari mereka kecuali kekufuran, pengingkaran dan pembangkangan, dan tidak ada jalan lain yang dapat ditempuh selain dari bermubahalah. Yaitu dengan cara masing-masing dari mereka memanggil orang-orang mereka, dan kemudian menjadikan laknat Allah menimpa orang-orang yang dusta. Pada saat itulah datang perintah dari Allah SWT,

"Siapa yang membantahmu tentang kisah Isa sesudah datang ilmu (yang meyakinkan kamu), maka katakanlah kepadanya, 'Marilah kita memanggil anak-anak kami dan anak-anak kamu, istri-istri kami dan istri-istri kamu, diri-diri kami dan diri-diri kamu; kemudian marilah kita bermubahalah kepada Allah dan kita minta supaya laknat Allah ditimpakan kepada orang-orang yang dusta.'" (QS. Ali 'lmran: 61)

Ketika para pendeta menerima tantangan Rasulullah SAWW ini, sehingga akan menjadi peperangan penentu di antara mereka, maka para pendeta mengumpulkan orang-orang khusus mereka untuk bersiap-siap menghadapi hari yang telah ditentukan. Ketika telah tiba hari yang ditentukan maka berkumpullah sekelompok besar dari kalangan kaum Nasrani. Mereka maju dengan keyakinan bahwa Rasulullah SAWW akan keluar menghadapi mereka dengan sekumpulan besar para sahabatnya, sementara istri-istrinya di belakang dia. Namun, Rasulullah SAWW maju dengan langkah pasti bersama bintang kecil dari Ahlul Bait, yaitu Hasan di sebelah kanannya dan Husain di sebelah kirinya, sementara Ali dan Fatimah di belakangnya. Ketika orang-orang Nasrani melihat wajah-wajah yang bercahaya ini, mereka gemetar ketakutan. Maka mereka semua pun menoleh ke arah Uskup, pemimpin mereka seraya bertanya,

"Wahai Abu Harits, bagaimana pendapat Anda tentang hal ini?"

Uskup itu menjawab, "Saya melihat wajah-wajah yang jika salah seorang dari mereka memohon kepada Allah supaya gunung dihilangkan dari tempatnya, maka Allah akan menghilangkan gunung itu."

Bertambahlah ketercengangan mereka. Ketika Uskup merasakan yang demikian itu dari mereka, maka dia pun berkata, "Tidakkah engkau melihat Muhammad sedang mengangkat kedua tangannya sambil menunggu terkabulnya doanya. Demi al-Masih, jika dia menggerakkan mulutnya dengan satu kata saja, maka kita tidak akan bisa kembali kepada keluarga dan harta kita."[18]

Akhirnya mereka memutuskan untuk segera pulang dan meninggalkan arena mubâhalah. Mereka rela walau pun harus menanggung kehinaan dan memberikan jizyah (denda).

Dengan lima orang itu Rasulullah SAWW mampu mengalahkan orang-orang Nasrani dan menjadikan mereka kecil. Rasulullah SAWW bersabda, "Demi Dzat yang diriku berada di dalam genggamannya, sesungguhnya azab tengah bergantung di atas kepala para penduduk Najran. Kalaulah tidak ada ampunan-Nya, niscaya mereka telah diubah menjadi kera dan babi, dan dinyalakan atas mereka lembah menjadi lautan api, serta Allah binasakan perkampungan Najran dan seluruh para penghuninya, bahkan burung-burung yang berada di pepohonan sekali pun."

Namun, kenapa Rasulullah SAWW menghadirkan mereka yang lima saja, dan tidak menghadirkan para sahabat dan istri-istrinya?

 Pertanyaan itu dapat dijawab dengan satu kalimat, yaitu bahwa Ahlul Bait adalah seutama-utamanya makhluk setelah Rasulullah, dan manusia-manusia yang paling suci. Sifat-sifat yang telah Allah SWT tetapkan bagi Ahlul Bait di dalam ayat Tathhîr ini tidak diberikan kepada selain mereka. Oleh karena itu, di dalam menerapkan ayat ini kita mendapati bagaimana Rasulullah menarik perhatian umat kepada kedudukan Ahlul Bait. Rasulullah menafsirkan firman Allah yang berbunyi "abnâ'anâ" (anak-anak kami) dengan Hasan dan Husain, "nisâ'anâ" (istri-istri kami) dengan Sayyidah Fatimah az-Zahra as, dan "anfusanâ" (diri-diri kami) dengan Ali as. Itu dikarenakan imam Ali tidak masuk ke dalam kategori istri-istri dan tidak termasuk ke dalam kategori anak-anak, melainkan hanya masuk ke dalam kata "diri-diri kami". Karena ungkapan "anfusanâ" (diri-diri kami) akan menjadi buruk jika seruan itu hanya ditujukan kepada diri Rasulullah SAWW saja.

Bagaimana mungkin Rasulullah SAWW memanggil dirinya?! Ini diperkuat dengan hadis Rasulullah SAWW yang berbunyi, "Aku dan Ali berasal dari pohon yang sama, sedangkan seluruh manusia yang lain berasal dari pohon yang bermacam-macam."

Jika Imam Ali adalah diri Rasulullah SAWW sendiri, maka Imam Ali memiliki apa yang dimiliki oleh Rasulullah SAWW, berupa kepemimpinan atas kaum Muslimin, kecuali satu kedudukan yaitu kedudukan kenabian. Hal ini sebagaimana yang diungkapkan oleh Rasulullah SAWW di dalam Sahih Bukhari dan Sahih Muslim, "Wahai Ali, kedudukan engkau di sisiku tidak ubahnya sebagaimana kedudukan Harun di sisi Musa, hanya saja tidak ada nabi sepeninggalku."[19]

Sesungguhnya argumentasi kita dengan ayat ini bukan untuk menjelaskan peristiwa mubâhalah, melainkan semata-mata dalam rangka menjelaskan siapakah Ahlul Bait itu. Dan alhamdulillah, tidak ada perbedaan pendapat bahwa ayat ini turun kepada Ashabul Kisâ`. Terdapat banyak riwayat dan hadis di dalam masalah ini. Muslim dan Turmudzi telah meriwayatkan di dalam bab keutamaan-keutamaan Ali:

Dari Sa'ad bin Abi Waqash yang berkata, "Ketika ayat ini turun, 'Katakanlah, 'Marilah kita memanggil anak-anak kami dan anak-anak kamu, istri-istri kami dan istri-istri kamu...' Rasulullah SAWW memanggil Ali, Fatimah, Hasan dan Husain. Lalu Rasulullah SAWW berkata, 'Ya Allah, mereka inilah Ahlul Baitku."'[20]•

---

[1] Ash-Shawâ'iq, hal 143.
[2] Mustadrak al-Hâkim, jld 3, hal 197 - 198.
[3] Mustadrak al-Hâkim, jld 3, hal 197 - 198.
[4] Sahih Muslim, bab keutamaan-keutmaan Ahlul Bait.
[5] Baihaqi, di dalam Sunan al-Kubra, bab keterangan Ahlul Baitnya (Rasulullah saw); Tafsir ath-Thabari, jld 22, hal 5; Tafsir Ibnu Katsir, jld 3, hal 485; afsir ad-Durr al-Mantsûr, jld 5, hal 198 - 199; Sahih Turmudzi, bab keutamaan-keutamaan Fatimah; Musnad Ahmad, jld 6, hal 292 - 323.
[6] Tafsir ad-Durr al-Mantsûr, jld 5, hal 198.
[7] Mustadrak al-Hakim, jld 2, hal 416.
[8] Musnad Ahmad, jld 3, hal 292 - 323.
[9] Lisân al-Arab, jld 9, hal 34.
[10] Tafsir ad-Durr al-Mantsûr, jld 5, hal 198.
[11] Tafsir ad-Durr al-Mantsûr, jld 5, hal 198.
[12] Wafayât al-A'yân, jld 1, hal 320.
[13] Dalâ'il ash-Shidq, jld 2, hal 95.
[14] Al-Kalimah al-Gharrâ`, Syarafuddin, hal 217.
[15] Al-Ghadîr, jld 5, hal 266.
[16] Penafsiran ayat dari Ibnu Abbas, di dalam kitab tafsir ad-Durr al-Mantsûr, jld
5, hal 199.
[17] Mustadrak 'ala ash-Shahîhain, jld 3, hal 158.
[18] Tafsir ad-Durr al-Mantsûr, jld 2, pembahasan tafsir surat Ali 'lmran ayat 61.
[19] Sahih Bukhari, kitab Manaqib; Sahih Muslim, kitab keutamaan-keutamaan sahabat; dan Musnad Ahmad, riwayat nomer 1463.
[20] Sahih Muslim, jld 2, hal 360; Isa al-Halabi, jld 15, hal 176; Sahih Turmudzi, jld 4, hal 293, hadir nomer 3085; al-Mustadrak 'ala ash-Shahîhain, jld 3, hal 150.

sumber:al-shia.org

Biography Sayyid Ali Khamenei

Childhood

Ayatullah Haajj Sayyid Ali Khamenei is the son of the late Ayatullah Sayyid Jawad Husaini Khamenei. He was born in Mashhad on the 17th of July 1939, which coincides with the 28th of Safar 1358 Hijri Qamari (lunar year). He was the second son of his parents, born into the house of Sayyid Jawad who lived a very simple life, like many of the scholars of his time, and it was from him that the family learned to live in a humble manner.
Remembering his life in his father’s home Ayatullah Khamenei says:
"My father was a well known religious scholar who was very pious and a bit of a recluse. We had a difficult life. I remember that sometimes at night we didn’t have anything in the house for dinner. Nevertheless my mother would try to scrape something up and that dinner would be bread- and-raisins."
"My father’s house - the one that I was born in and lived until about the age of four or five - was about a sixty to seventy square meter home located in the poor area of Mashhad. The house only had one room and a gloomy basement. Whenever a guest came to see my father - his idea was that a religious scholar’s home is a place where people come to seek help - we had to go to the basement until they left. Some years later a group of people who were very inclined to and friendly with my father bought a small empty lot beside our house so that he could build onto the house, and so we ended up with a three room house."
The Leader of the Islamic Revolution grew up poor but religious, and as his father was a pious and sincere religious scholar he was trained accordingly. At the age of four, along with his older brother Sayyid Muhammad, he was sent to an old fashioned school (Maktab) to learn the alphabets and Qur’an. Hence the two brothers were enrolled into a newly established Islamic school named Dar al- Ta`leem Diyanat, where the completed their primary studies.
During his time in high school he studied the book Jam e` al- Muqaddamaat, whereupon he began his studies in Arabic grammar. Later, after high school, he transferred to seminary studies and was taught Arabic grammar and other primary seminary studies by his father and other religious scholars of the time. Reflecting upon his reason for taking this path - the path of a religious scholar, Ayatullah Khamenei said:
"The factor which inspired me to choose the enlightened path of a religious scholar was my father; my mother also encouraged me (to choose this path), as she was very fond of the idea."
Ayatullah Khamenei studied books such as Jame` al-Muqaddamaat, Suyuti, and Mughni in the Sulayman Khan Madrasah [religious school] and the Nawwab Madrasah in addition to his father’s supervision. He also studied the book Mu`alim while attending those schools. Later he studied Sharai` al-Islam and Sharh Lum`ah with his father, and a part of the second book with the late Aqah Mirza Mudarris Yazdi. He studied Rasa’el and Makasib with the late hajj Sheikh Hashim Qazwini and the remaining intermediate level studies jurisprudence and its principles (fiqh and usul) with his father. In this manner he finished the intermediate level of studies in an unprecedented of and zealous fashion within five and a half years. Moreover, his father the late Sayyid Jawad played an important role in the progress of his son.
In the fields of Logic and philosophy, The Grand Leader of the Islamic Revolution, Ayatullah Khamenei, begin his studies of the Manzumah of Sabziwari under the late Ayatullah Mirza Jawad Aqah Tehrani and later he completed that book under the late Sheikh Ridha Aysi.

At the age of eighteen, Ayatullah Khamenei began studying the highest level - Darsi Kharij - of jurisprudence and its principles under the late grand Marja` Ayatullah al-Uzma Milani in Mashhad. In 1957 with the intention of visiting the majestic holy places he left for Najaf. Upon observing the situation in Najaf and attending the lessons Darsi kharij of the late Sayyid Muhsin Hakim, Sayyid Mahmud Shahrudi, Mirza Baqir Zanjani, Sayyid Yahya Yazdi, and Mirza Hasan Bujnurdi he decided to remain in the Islamic seminary of Najaf; however, his father did not accept this decision and thus after a short period he returned to Iran.

From 1958 until 1964 Ayatullah Khamenei continued his higher level studies in jurisprudence, and philosophy in the Islamic seminary of Qom. There he sat at the feet of grand teachers such as the late Ayatullah al-Uzma Burujerdi, Imam Khomeini, Sheikh Murtadha Hae’ri Yazdi, and `Allama Tabataba’i. In 1343, through a series of letters from his father, the Supreme Leader of the Islamic Revolution became aware that his father had become blind in one eye because of a cataract; this gave him a dilemma as to whether to stay on in Qom and continue his studies or to return to Mashhad and take care of his father. He, later came to the decision for Allah’s sake, to leave Qom and return to Mashhad to care for his father, in remembrance of this event he says:
"When I returned to Mashhad Allah blessed me as I took care of my affairs. If I have been successful in life, I believe that it all stems from this good deed that I did for my father; indeed, for both my father and mother."
Ayatullah Khamenei selected the better of the two choices, although some of his teachers and friends expressed remorse as to his leaving the Islamic seminary of Qom; they predicted that he would have had a bright future had he stayed. Nevertheless, the future clearly showed that he made the right choice, as his destiny had something better in store for him - more than what his teachers did and friends could imagine. Could anyone have imagined that a young capable scholar at the age of 25 years old would leave Qom for the pleasure of Allah to care for his father and mother, and 25 years later would hold the grand office of Wali Amru’l- Muslimin [The Guardian of Muslim Affairs].
While in Mashhad he did not leave his studies all together. Rather, he continued his lessons in jurisprudence and its principles under grand teachers such as Ayatullah Milani until 1968 - only interrupting his lessons on holidays, to do political activity, while in jail or to travel. From the time he had returned to Mashhad in 1964, while caring for his parents he would also teach jurisprudence and its principles and other religious subjects to young seminary and university students.

Political campaign

Ayatullah Khamenei in his own words is one of the students of Imam Khomeini in the areas of jurisprudence and its principles, and in revolutionary and political ideas. However, the first spark of his political activism and hatred for oppression was inspired by the great revolutionist and Martyr Sayyid Mujtaba Nawwab Safawi. It was in the year 1952 that Nawwab Safawi and some of his supporters went to Mashhad to the Sulayman Khan Madrasah. There he delivered a dynamic lecture on reviving Islam and its Divine Rule and he warned the Iranian people of the deceitful lies of the Shah and the English government. At the time, Ayatullah Khamenei was one of the young students of the Sulayman Khan Madrasah who attended the fiery speech of Nawwab Safawi and he was very much influenced by the great revolutionist. Ayatullah Khamenei remembers that moment, saying:

"It was at that very moment, because of Nawwab Safawi that the consciousness of Islamic Revolutionary activism sparked inside me. I have no doubt that it Nawwab Safawi who first kindled the fire (of revolutionary Islam) in my heart."

In 1962 while Ayatullah Khamenei was still in Qom he joined the revolutionary Movement of Imam Khomeini, which opposed the pro-American, anti-Islamic politics of Muhammad Reza Shah. Despite all the ups and downs, persecutions, exiles, and imprisonment Ayatullah Khamenei fearlessly continued on this path for sixteen years.

In Moharram 1383 Hijri Qamari [May 1963], for the first time, Ayatullah Khamenei was sent on a mission by Imam Khomeini. This mission was to communicate the Imam’s message to Ayatullah Milani and other clergymen in Khorasan. This message was to set the tone for the propagation and exposure of the pro-American policies of Muhammad Reza Shah in the month of Moharram.

Khamenei fulfilled this mission and also acted upon its demands, as he was sent to Birjand for propagation in Muharram. As a result of his propagation on the ninth of Moharram (June, 2, 1963) he was arrested. He spent one night in jail and freed only under the condition that he would never return to the pulpit (minbar) to speak again. From that moment on he knew that he would be under police surveillance. Upon the development of the bloody incident of ‘The Fifteenth of Khordad’, Ayatullah Khamenei was taken into custody in Birjand , and then transferred to a prison in Mashhad where he spent ten days under severe torture before being released.

In January 1964 - i.e. Ramadhan 1383 according to a well-organized plan, Ayatullah Khamenei and some of his friends left for Kerman. After two or three days of preaching and visiting religious scholars and students in Kerman they departed for Zahedan. Their preaching and their emphatic way of exposing the Shah’s hypocritical referendum was well accepted among the masses, especially on the 6th of January when it was election time. On the fifteenth of Ramadhan, the birthday of Imam al-Hasan (peace be upon him), his diligent preaching and public disclosure of the satanic, American politics of the Pahlavi Dynasty reached its peak. As a result of this, Savak [The Shah’s intelligence Agency] came and arrested him in the night - that night they took him by airplane to Tehran. The grand leader spent about two months in solitary confinement bearing various types of tortures.

The lessons he held on exegesis of the Qur’an, prophetic, and Islamic ideology in Mashhad and Tehran were warmly welcomed by revolutionary - minded youth. Because of this Savak began to keep a close surveillance on Ayatullah Khamenei. In the year 1967 Ayatullah Khamenei was forced to live underground, but exactly one-year later he was captured by Savak and imprisoned. In the year 1371 he was again arrested by Savak for the very same activities for - holding classes and conducting enlightening, intellectual discussions.

Ayatullah Khamenei writes about his fifth apprehension by Savak, saying:

"From the year 1348 [1970] the situation was ripening for an armed revolution in Iran. The sensitivity and severity of the former regime against me had increased. Because of the circumstances they were no longer able to ignore people such as myself. In 1350 [1972] I was again taken to prison, for the fifth time. The harsh attitude of Savak indicated that the System (regime) was very afraid of an armed revolution being accompanied with a sound Islamic ideology. They could no longer believe that my intellectual activism and propagation in Mashhad and Tehran had nothing to do with the developing situation. After being released, the attendance at my open classes on the exegesis of the Qur’an and private classes on ideology and other subjects increased."

years 1972 and 1975 Ayatullah Khamenei’s lessons on the exegesis of the Qur'an and Islamic ideology were now being held in three Masajids - karaamat, Imam Hasan (a.s.) and Mirza Ja`far - in the holy city of Mashhad. Thousands of people attended these lessons, especially conscious - minded youth and politically - active students.

His lectures on the Nahjul Balaqa offered another type of experience in a different way. These lectures were transcribed and published in a circular named ‘Poly copy’ under the title ‘The Glorious Nahjul al-Balaqah’. The young revolutionary minded students who were taught the reality and true meaning of struggle by Ayatullah Khamenei were very diligent in spreading this ideology to the masses in nearby cities. This action cause Savak to break into his home in Mashhad in the winter of 1975 arresting him and confiscating many of his notes and other writings. This was the sixth and most difficult imprisonment in Ayatullah Khamenei’s life. He was detained in the central prison of Iran until the fall of 1976 under the most stringent conditions. Ayatullah Khamenei describes the severity of the condition of that prison saying, "such conditions only made sense to those people."

After being released from prison Ayatullah Khamenei returned to Mashhad where he continued his political / revolutionary activities although he was not able to reestablish his classes as they were before.

The illegitimate Pahlavi regime in the latter part of the year 1976 apprehended Ayatullah Khamenei and sentenced him to exile in Iranshahr for a period of three years. By mid 1979, during the climax of civil unrest in Iran, he returned to Mashhad where he confronted the bloodthirsty Pahlavi regime. Fifteen years later after bearing all the harsh and bitter moments of the Islamic revolution, Ayatullah Khamenei witnessed the fall of tyrannical Pahlavi regime and the establishment of the Islamic Republic.

On the brink of victory for the Islamic revolution - before the advent of Imam Khomeini’s return to Iran from Paris - an Islamic Revolutionary Council was formed by the Imam. This counsel consisted of important personalities such as Shaheed Muttahari, Shaheed Beheshti, and Hashemi Rafsanjani. Ayatullah Khamenei’s upon Imam Khomeini’ decree became a member of this counsel. Thereupon, after receiving this message through Shaheed Muttahari, Ayatullah Khamenei left Mashhad and went to Tehran

After the victory of the Islamic Revolution Ayatullah Khamenei continued to be very active in working for Islam and fulfilling the goals of the Islamic revolution. The tasks that he performed in those times and until now are unparalleled and without an equal, however though in this brief biography we can only mention the most important of these tasks. A chronological list of Ayatullah Khamenei’s services to the Islamic Republic of Iran after the victory of the Islamic revolution is as follows:
February 1979 - One of the founders of the Islamic Republic party along with like-minded scholar such as Shaheed Beheshti, Shaheed Bahunar, Musawi Ardebili, and Hashemi Rafsanjani.
1980 - Secretary of Defense.
1980 - Supervisor of the Islamic Revolutionary Guards.
1980 - Leader of the Friday Congregational Prayer.
1980 - The Tehran Representative in the Consultative Assembly.
1981 - Imam Khomeini’s Representative in the High Security Council.
1981 - Actively presents at the war front during the imposed war between Iran and Iraq.
1982 - Assassination attempt by the hypocrites on his life in the Abuthar masjid in Tehran.
1982 - Elected President of the Islamic Republic of Iran after martyrdom of Shaheed Muahmmad Ali Raja’i. This was his first term in office; all together he served two terms in office, which lasted until 1990.
1982 - chairman of the High Council of Revolution Culture Affairs.
1988 - President of the Expedience Council.
1990 - Chairman of the Constitution Revisal Comity.
1990 - Ayatullah Khamenei became the Supreme Leader of the Islamic Republic of Iran by choice of the Council of Experts, after the demise of Imam Khomeini.

Written work

Here, we will mention briefly some of the written works composed by Ayatullah Khamenei.
His Writings and Research Work:
1- A Complete Overview of Islamic Thought in the Qur’an.
2- The Profundity of Prayer.
3- A Discourse on Patience.
4- The Four Major Book Concerning the Biographic of Traditionalist.
5- Wilaayat - Guardianship
6- A Glimpse at the History and Previous State of the Islamic Seminary of Mashhad.
7- A Biography of the Shi’ite Imams (Peace be upon them).
8- Imam Saadiq (Peace be upon him).
7- Unity and Political Parties.
8- Art in the Viewpoint of Ayatullah Khamenei.
9- Understanding Islam Correctly.
10- The Discourse of Wilaayat.
Translations (from Arabic to Persian):
1- The Peace treaty of Imam Hasan (Peace be upon him).
2- The Future from an Islamic perspective.
3- Muslims in the Liberation of India.
4- Petition Against the Western Civilization.

Leadership

Having suffered from an almost long illness, the founder of the Islamic Republic of Iran, who revived Islam in the materialist and dark world of twentieth century, the late Imam Khomeini (q.) traveled to Allah the Almighty with a confident heart and a peaceful mind. The people felt so deep sorrow and grief as if they could not believe what had happened. After expecting such an event for years, the arrogant malicious enemy thought naively that it approached its goal. However, two important factors contributed to bring about defeat, despair, and humiliation for the enemy; yet happiness and promise for the believers and the oppressed:

Participation of ten million mourners in the most splendid funeral procession changed the will of millions of the people for maintaining the achievements of the Islamic Revolution and expression of their loyalty and love for, and their obedience to, the leader of revolution into a powerful storm which swept away the enemy’s hope, similar to Tabas storm which smashed aircrafts of the raiders.

Beside this amazing participation of sorrowful mourners, an extraordinary session of the Assembly of Experts and its rapid decisive decision-making as well as its correct and suitable vote provided the Islamic Revolution with a trustworthy, pious, brave and intelligent leader highly skilful in management. In fact, the revolution and the nation were not left without leader - as a source of hope - even for a day and the prevailing bless of Allah made that surprising unprecedented participation fruitful.

The late Imam Khomeini (q.) had stipulated in his divine political will that either his son, Hajj Ahmad or the president should recite it. Upon Hajj Ahmad’s rejection, His Eminence Ayatollah Khamenei recited it in the Assembly of Experts for millions of agonized astonished Iranians as well as millions of foreigners receiving the program through satellite. During the recitation, he was choked with tears several times. Yet having controlled his feeling, he let the public know the last everlasting recommendations of Imam Khomeini (q.). The loyal, devoted, conscious, and revolutionary people of Iran offered an unprecedented and the most excellent funeral to Imam Khomeini (q.) who saved them from the dark age of devils. Besides mourning day and night, crying and hitting their heads and chests around the newly built shrine of their great master, guide, and leader; they spared no effort to swear loyalty and allegiance to their new leader and to support deserving decision taken by the Assembly of Experts. By meeting their new leader, they prevented foreign enemy and its domestic mercenaries from any conspiracy and evil thought. The participation of people in their great leader’s farewell crystallized the most beautiful insights and mottoes. It also manifested, through poems and images of cameras, the homage of a nation to its great marji‘, who lived a pious life and obeyed Allah in freeing this nation and the oppressed of the world as a whole from obedience and servitude for arrogant tyrants. His Eminence Ayatollah Khamenei literarily describes heart-rending event of that day and the people’s participation as follows:

"That day became a big day of mourning for the world of Islam. The heart-rending effect of this grief did not remain exclusive to the Iranian nation. All over the world, wherever there was an enlightened heart or a conscious soul, it was overtaken by this tragic event. Every Muslim aware of revolution and its issues was mourner. There were no place on the Earth but in which some people were overwhelmed by sorrow for this important happening and lamented this irreparable loss. The whole Iran became a house of mourning. In every city and village in it, sorrowful crying echoed in each and every house and was heard in all streets, squares, and quarters. No one could bear it in silence. Individuals ranging from the braves at battlefields, the parents who had no sign of sorrow or helplessness on their face after martyrdom of their youth, great men in fields of science, mysticism and politics to all citizens of this great nation, all cried, moaned and groaned, or impatiently hit their heads and chests.

The catastrophe of missing Imam was so much great as he was. Other than Allah and His lovers, who can perceive this glory? In a place where great hearts cannot stand, in a scene that millions of people lose their patience and great personalities wander, which tongue or pen can depict the situation?

As an impatient drop in that turbulent ocean, how can I describe it? The universe missed its unique item and the Earth contained an exclusive jewel. A great pioneer of Islam who spent his honorable life in exalting Islam bade farewell to the world."

A few months to the end of his second term of presidency, His Eminence was preparing himself to abandon this responsibility:

"Before the demise of Hazrat Imam, the term of presidency was getting over. I was getting prepared to leave. Frequently, some people referred to me suggesting some jobs. Irresponsible men thought those jobs would fit me! However, I answered, ‘if Imam makes it wajib for me to do a certain job, I will do it as Imam’s order is an obligation. Otherwise, I will ask Imam not to oblige me so that I can engage myself in cultural works. I will pursue this kind of jobs.’ "

However, Allah, the Wise, had destined for this nation and His Eminence Ayatollah Khamenei something else. With the demise of Hazrat Imam (q.), this destiny was materialized. The leader had not accepted a post unless it was a divine duty. He did the same in regard with the office of leadership (i.e. he did not think about it, let alone take a single step for it).

He says,"I did not expect, even for a second in my life, what happened in the process of being elected as new leader in which this responsibility was put on my shoulder as a humble and weak servant of Allah. If someone thinks that it occurred to me even for a second at the time of struggle, later during the revolution, or during my term of presidency that this responsibility would be delegated to me, he is wrong. I always considered my level too low to accept not only this highly significant and crucial post but also much lower posts like presidency and other posts, which I held during the revolution.

Once I told Imam (q.) that sometimes my name is cited among some gentlemen while I am like common people. I did not say it as a matter of courtesy. Now, I maintain the same thing. Therefore, this even was not imaginable at all.

Of course, we had very sensitive hours, the most serious hours of our lives. Allah knows what we experienced that night and the Saturday morning. To fulfill their duty, brothers were strenuously thinking and working to tidy the affairs up. Frequently, they talked about me as a member of leadership council although I rejected it in my mind. However, it was possible that they would delegate it to me.

Then I sought refuge to Allah. The next day, before the Assembly of Experts started its work, I cried and supplicated to Allah earnestly, ‘My Lord, you plan and predestinate the affairs. As a member of leadership council, I may become responsible. I implore you, in case this post is going to be a little bit harmful for my religion and for me in the Day of Judgment, to prevent its realization.’ Really, from the bottom of my heart, I wanted not to take this responsibility.

Finally, after some debates and talks in the Assembly of Experts, they voted for me. There I tried, debated, and reasoned to prevent the vote but they voted.

Even now, I consider myself as a common religious student without any outstanding feature or special advantage, not only for this great office of significant responsibility – as I said sincerely – but also for much less important ones like presidency, etc delegated to me during that ten years. However, now that they voted for me to bear its burden and responsibility, I accept it vigorously similar to what Allah advised His prophets, “Take it rigorously”. To discharge it vigorously to the extent I can – as divine duty corresponds to one’s ability – I entreat Allah’s help so that I would maintain the great status of this office. This is my duty and I hope – if Allah wants – to be exposed to His blessing and mercy and to be one of those for whom Wali – ‘asr (May Allah make his reappearance sooner) and pious believers pray."

The late Imam Khomeini(q.), enjoying divine insight, considered Hazrat Ayatollah Khamenei thoroughly competent for leadership as far as capabilities and piety are concerned. Several times, the late Imam Khomeini (q.) mentioned this fact explicitly or implicitly.
His son, the late Hujjat al-Islam, Hajj Sayyid Ahmad said:

"When Ayatollah Khamenei was visiting North Korea, the late Imam watched the T.V. reports including a large number of people who gathered to welcome him, as well as his marvelous speeches and debates. Then he said that Ayatollah Khamenei really deserves to be a leader."

Addressing Ayatollah Khamenei, after he was elected as leader, Hajj Sayyid Ahmad said, “The late Imam Khomeini, several times, referred to you as a proved mujtahid and the best one for leadership.”

Hujjat al-Islam Hashemi Rafsanjani quotes another event: "In a meeting in which the late Imam, the heads of executive, judiciary and legislative branches, the prime minister (Mr. Mousavi), and Hajj Sayyid Ahmad were present; we told Imam that if it happens, we will face problem of lacking leader in case of observing the constitution. His Eminence answered, “You will face no problem as you have someone to become leader.” I asked, “Whom do you mean?” In presence of Ayatollah Khamenei, he answered, “Ayatollah Khamenei”".

Mrs. Zahra Mustafavi, the beloved daughter of Imam Khomeini (q.) says: "Long time before dismissal of the successor of leadership, I, personally asked about leadership and the late Imam answered Ayatollah Khamenei. I asked whether being a marji‘ and the most knowledgeable are the requirements. The late Imam answered, no. I asked about his level of knowledge. The Imam explicitly said, “He enjoys that level of ijtihad required to be a wali al-faqih.”"

In the extraordinary session of the Assembly of Experts held after the demise of Imam Khomeini (R.), they discussed board of leadership upon which both His Eminence Ayatollah Khamenei and Hujjat al-Islam wal Muslimin Mr. Hashemi Rafsanjani had agreed. However, Allah destined something else and the Assembly did not accept the reasoning of Ayatollah Khamenei and declared him as the leader of Muslims despite of his insistence on not accepting it. He says: “After the demise of Imam Khomeini (R.), I participated in the first day of the Assembly of Experts as the other members did. Finally, they talked about me, debating whom to be elected as leader. They agreed on electing me to this significant post. I did my best to prevent it, I strongly objected to it, not that I wanted to do so as courtesy. Allah knows what I crossed my mind at that time.
 

Istood up and said, “Gentlemen, wait a minute.” All – in both audio and video forms – were recorded and are available now. I started reasoning not to be elected as leader. Despite all my insistence, they did not accept. The mujtahids and great scholars who were there answered our reasoning. I was decided not to accept it. However, I found out later that there is no other choice. Because according to reliable individuals it was only me to accept this responsibility. Otherwise, it would have been left unaccomplished. If there had been or I had known another person upon whom others would have agreed - to discharge this duty; certainly I would have rejected the office of leadership. Then I said, “O; my Lord on you I trust and up to now He helped.”"

The Assembly of Experts elected Ayatollah Khamenei quickly and in a suitable and careful manner and trusting on Allah, the sublime, His Eminence accepted it. While enemy had devised ominous intrigues for post-Imam era manifested in continuous propaganda of foreign radios and press during the days Imam was ill.

Referring to the role of people’s piety and intelligence and Allah’s miracles in neutralizing these conspiracies, His Eminence Ayatollah Khamenei explains the enemy’s intrigues after the demise of Imam Khomeini (q.). He says:

"upon the demise of Imam Khomeini (q.), the broad spectrum of the enemies of Islam – in the forefront of combating against the Islamic Republic – did not hide their hope that in the absence of its founder and developer, the Islamic Republic would lose its power for defense and growth, feel weak and hopeless like an orphan child, collapse totally, or would have no other choice than seeking shelter from others!

Narrow-mindedly, the enemies – whose reckonings are one hundred percent materialistic as they are deprived of understanding spiritual relations and the blessings of belief and piety – cannot conceive that the divine miracle in the advent of the fifteenth century A.D., i.e. the governance of religion and morals and resurgence of Islamic values, is that heightened peak to which the defiled hands of those given to debauchery and whims does not reach and which the diplomacy of gold and might fails to entrap."

The presence of ten million people in the funeral of their guide and master and the founder of the Islamic Republic of Iran, as well as the timely, appropriate election of Ayatollah Khamenei as the Leader displayed the divine miracle and the enemy failed again. Although enemies had been happy hoping that His Eminence would not be able to run the system out of too many hardships, plots, and domestic/foreign malevolence, and that sooner or later the system would not be ruled by a just, intelligent, efficient, and prudent mujtahid. Thereby their long-lasting carving would be satisfied! However, as time passed it became clear that the Assembly of Experts, guided by Allah and the advice of Imam Khomeini (q.), really has elected the best and the most competent personality by whom the way of Imam continued and was guarantied. His messages and speeches made enemy hopeless yet strengthened esperance of the great Iranian nation. The expressing outcry of this nation against U.S.A., The criminal, is a well indication that the Imam’s way continues.

Marji‘yah is one of the outstanding phases in the life of His Eminence, the supreme Leader. After demise of some Grand Ayatollahs i.e. Golpayegani, Mar‘ashi Najafi, and Araki, nearly there was no first-level marji‘, coeval with the late Imam, and recognized and accepted by common people. Therefore, the Muslim in Iran had a new generation of marji‘s in front of them. The enemy started again to make trouble after the demise of Ayatollah Araki, suggesting that hawzah had engaged in struggle of power. Being ignorant about the office of marji‘yah, about scholars and marji‘s in hawzah of Qom, and about the great people of Iran as well; wrong analyses lead the enemies to heavy failure in their policies as usual. The supreme Leader played his role excellently by disclosing the intrigue of enemy and making Iranian nation aware of the situation. At first, enemy propagated that people no longer like clerics. His Eminence says:

"They were pretending that Iranian nation dislikes clerics, is no longer interested in them, and that only one day in the past, i.e. the early days of revolution or before revolution people were respecting clerics highly; now they attach no importance to clerics. They wanted to make people believe it… On the day in which Imam (q.) passed away, Tehran went upset. Iran went upset. Anywhere, any city, you may have gone – we had the news – people had gathered in jami` masjids, in main centers, in holy places; while Imam’s body was in Tehran. That day, really, Tehran experienced an exceptional day, Tehran’s people witnessed the event, and others watched it on the television. However, I tell you that camera could not display its very nature. It was so splendid. I saw youngsters – whose age was one-fifth/one quarter in proportion to that of Imam – crying like heavy rains in the spring. Why were you crying? What was the reason? He was an old man aged 103 whom you never saw. Moreover, until three or four years ago, you did not know him. Only scholars, personalities, and hawzahs knew him. It is merely three, four years that you know him. Then, why are you crying so much? Why are women hitting their chests, crying and weeping? Great men are shedding tears. Among that huge crowd, they want to touch the corpse, to put their hand on the coffin. Why? What is it for? It is because Iranian people believe in – as before – marji‘yah as a great splendid position, because Iranian people, from the bottom of their hearts, love clerics, but not bogus ones, real clerics, men of religion. Not a bogus cleric that enemy wants to introduce to the people as a cleric. No, people hate him. However, they like a real cleric. Because they believe that by means of Islam, one can achieve both this world and the hereafter. Islam helped them a lot. Islam provided them with freedom and dignity. Islam freed them from tyrants and corrupt administration. Not to mention that 2500 years, so-called years of kings in Iran – about which there is no substantiate proof, during one / two last centuries, people suffered a lot under heavy rule of Qajar and Pahlavi dynasties. Iran lost its historical dignity and glory. It fell behind science, civilization, politics, and economy. It lost its vital resources. The people blamed kingdom for these things. Who saved them? Who informed them? That great cleric, the clerics as pioneers. Therefore, people like the real scholars of religion. Whenever there was a real voice of freedom, its leader was clerics. This is the history, a history, not written by clerics. Rather the enemies of clerics wrote it, but they admitted to this truth. The people witnessed it. Thereby this propaganda produced no result."

Another propaganda the enemy made during those days was that marji‘yah generation came to an end and no longer is there anybody competent to be a marji‘! But Jami`at Mudarisin Hawzah `Ilmiyyah in Qom issued the list of scholars qualified enough to be marji‘s and nullified this propaganda.

"They propagated that in Iranian society there is nobody qualified as marji‘. However, the people saw a list of qualified marji‘s. this list was issued by experts in the field, those who can distinguish the marji‘s, those who are running the hawzahs. The hawzahs depend on them, so they can say about it. Of course, they decided on 5-6 marji‘s and introduced them. They find it appropriate to declare only 5-6 persons. You cannot list one hundred people. However, I tell you that if someone wants to count those qualified as marji‘s in hawzah of Qom, it comes to more than one hundred. Among them, six people were mentioned. Two more names were declared by the society of struggling clerics. It is not only them. At least, they are one hundred. It is said that old roots i.e. generation of great scholars ended. How can you know who are great scholars of hawzahs? The politicians in USA and Britain, as well as world news agencies cannot understand and analyze the clearest issues of our nation. Otherwise, they would have not failed so much. They are not able to analyze yet they express their opinion regarding hawzah affairs, which are among the most complicate ones. Those in hawzah know who is competent and who is not. How do you want to know whether the generation of great scholars came to an end? After the demise of Imam Khomeini, four the most eminent marji‘ passed away. Of course, more than four. However, I name only the most famous ones, i.e. the late Grand Ayatollah Araki, Golpayegani, Khoie, Mar‘ashi. Except for the late Araki who aged 103, the rest lived around ninety years. It means that in the year 1340 A.H. that the Grand Ayatollah Boroujerdi passed away, these four ninety-aged scholars only were around sixty years old. Now they aged 90, but thirty-three year ago they ranged from fifty seven to sixty three year old. Always, it is like that. At the time the late ayatollahs Khoie, Golpayegani, and Mar`ashi were introduced to the people were younger than or almost the same old as those who are introduced as marji‘. Then why do you say that the generation of hawzah scholars came to an end? What do you know about the hawzah scholars? Who are they? What is their generation? Then, why do you express improper opinion?"

Another issue for which arrogant powers made large propaganda investment was to introduce some persons to the Iranian people as qualified and competent! They tried to provide certain individual with proper public opinion! Those individuals were weak in their belief regarding the Islamic Revolution and Imam Khomeini’s way or had no interest in them. The tyrant Pahlavi regime did the same thing after the demise of Grand Ayatollah Boroujerdi for two purposes. First, to transfer marji‘yah from Qom to Najaf. Second, to shift it inside Iran towards certain individual who held optimistic views concerning Shah’s Regime! At the same time, foreigners did not ignore suggesting that there is struggle of power. Rather, they work hard in this field.

Another issue was that they started naming some individuals as marji‘. This person is the most outstanding. They started giving religious decrees for Muslims. Regarding marji‘yah, people are more strict than regarding anything else. It is a just attitude. I tell you to be very strict as to who is marji‘. Be careful not to allow your sentiments to overcome. Be exact in pursuing the very Shar‘i method, two just witnesses. One is not sufficient. Not any two just witnesses. They should also be expert in the field. They should witness that it is permissible to follow a certain individual in taqlid, that he is qualified as marji‘ so that you can do his taqlid.

Then they expect Iranian nation, which so strict in taqlid matters, to give ears to the impious and sinful directors of BBC or a Zionist radio. They say a certain gentleman is the best so that people do his taqlid. What a false imagination! If they had little chance to be followed, Now that their names are announced by those radios, that little chance fade away. A number of our people, rather, most believers of our country do just opposite to what foreign radios say. It is because they heard too many lies and saw too many malevolence and deceit from these radios. If they say “follow this person”, the people do not follow him. If they emphasize on not to follow a particular person, they follow him. It is our people’s habit, which is a proper one. Imam (r.) said the prosperity is in opposing these foreign radios and enemy’s propaganda. Any direction they go, you should know it is false and the opposite direction is true. As to marji‘yah, our people nullified hostile propaganda of enemy by taking this attitude.

I really thank the people. Of course, I cannot fully appreciate them. The nation thoroughly fulfilled its duty regarding demise of Grand Ayatollah Araki by taking proper attitude, participating in the funeral procession, saying prayers on him and by participating in ceremonies held in his memorial. Scholars in Qom and Tehran issued the list of scholars whom people may follow. We should really appreciate their effort in accomplishing their duty. Of course, one cannot say those not included in the list enjoy a lower position, I cannot say so. Now, if you go to Qom, you can find at least one hundred scholars whose names could be included in the list. They are not in hurry. The truth is just contrary to what enemy said that there is a struggle of power in Iran concerning marji‘yah. An infidel takes everyone else for an infidel. To gain a small post in Europe or USA – where secular civilization is dominant, to be a mayor or a governor of this city or that state, or in order to become a member of parliament; they do not hesitate to give up all holy matters. They are like this.

I regret that you dear people do not have opportunity to see some writings and information we deal with in order to know how low they are in the quest for power. The very world personalities spruce, dandy, and with feigned smile before TV cameras would commit all possible crimes to get this post. Most of them are like that. I read a book – a well-documented and substantiated one – on something happened in USA. The book discloses some strange and shocking truth how certain groups fought against each other to take over a post. They think that here the same thing goes on for marji‘yah. No, you are wrong. There is no struggle of power. There is no dispute. As to marji‘yah, there are many competent scholars like the late grand Ayatollah Araki (a.) who did not raise his name for thirty years. After thirty or forty years, it occurred to others to go to him and ask him to accept marji‘yah. They got his positive answer for marji‘yah and publishing his risalah only after much insistence. Now also there are some individuals in Qom among those competent for marji‘yah that if one thousand people go to them to bring them to the scene, they will reject. Alhamdo lillah, at this very moment, there are some mujtahids who do not raise themselves although they consider themselves as more knowledgeable than others. Most of them – of course I do not say all of them – consider themselves like that. Nevertheless, they do not say anything about it.

They are not ready to come to the scene. After the demise of grand Ayatollah Boroujerdi, the very Honorable Imam who attracted the world and could contain all human beings did not publish risalah, sat in his house and refused to publish the book. I, personally, was among those who requested so. He did not answer. He said there are some others to accomplish the job. At last, a number of people left him with no other choice. They knew his fatwa. They wrote risalah according to his fatwa and published it. There are many similar examples. This very moment, there are some individuals in hawzah, who were qualified marji‘ some twenty, thirty year ago. However, they neither raise their names nor let others to do so. Then, what kind of struggle of power is it? At most, a person who is likely to be marji‘ may publish risalah and puts it in his house. When people come to him, he may give them the book. This is the maximum thing a mujtahid may do. Radios are full of propaganda on struggle of power. Which struggle of power?"

Jami`at Mudarisin Hawzah `Ilmiyyah in Qom published a list of eminent qualified maraji`s. Being announced shortly after the demise of Ayatollah al-uzma Araki, the list brought comfort to the Iranians. The name of the Supreme Leader was in the list as well. As the people in Iran can refer to the outstanding marji‘s in the hawzah of Qom and due to his familiarity with the Islamic and international affair, the Supreme Leader accepted the proposal of being a marji‘ for the Muslims in the Islamic countries. His Eminence says:

"Dear brothers, concerning the question of marji‘yat, it is not like that. Someone will accomplish the duty. It is not something dependent on a single individual. The gentlemen published a list in which my name was included. However, if I had been consulted (about it), I would have objected. I had not been informed about their decision. It was not until after its being published that I knew about it. If I had known earlier, I would not have agreed. I even informed the people in the IRIB TV (of my opinion) and said to them ‘If it does not displease the eminent gentlemen, do not mention my name when you read their list.’ After a while, they replied that it was not possible for them to make any change. At the end of a meeting of several hours, they decided that they could do nothing, and so the original form of the announcement was read as it was.

Oh, my dear people and respected gentlemen, who sent me messages or letters from various places, I have to tell you that I am burdened with a very heavy responsibility at the present time. The weight of being the Leader of the Islamic Republic system along with the great world responsibilities is as heavy as the weighty loads of several marji‘s. You should know that if the loads of several marji‘s are put together, possibly, it will become as heavy as that. Perhaps, it will, though I do not imagine it will. The present situation is not that urgent. However, if - Allah forbids - the situation becomes so critical that no way remains but acceptance, then I will. Despite my weak shoulders and my neediness, if I feel that I have to, I will not hesitate - through Allah’s kindness - to place ten loads like that on my shoulders; but at present, it is not as critical as that. Thanks to Allah, there exist so many mujtahids. Now, I am talking about Qom. However, in cities other than Qom, there are some qualified mutjtahids as well. What makes it necessary for them to add to the heavy responsibilities delegated to me by Allah? It is not necessary. Therefore, those who insist that I publish risalah should pay attention. This is why I refuse to accept the responsibility of being a marji‘. Thanks to Allah, there are others. Then, it is not needed.

Of course, outside Iran, it is different. I accept its burden. What is the reason? It is because, if I do not burden myself with it, it will be lost. The day, on which I feel they – the mujtahids who are available in Qom, Al hamdu lillah, and are sufficient in taking the responsibility – can afford its burden outside Iran as well, I also go away. Today, I accept the request of Shi‘as outside Iran, as there is no alternative. It is like other cases of necessity. However, regarding inside Iran, there is no need. The Holy Imam of `asr protects and witnesses hawzahs, supports great scholars and guides marji‘s and people here. I ask Allah to make this phase as a blessed one for the Iranian nation as well."

The collection of the Supreme Leader’s verdicts, consisting of acts of worship and transactions, has been published in Arabic and in some other languages. It is intended for the people living abroad. A very large number of faithful Muslims all over the world have received the collection of verdicts warmly.

The Leader’s refusal of the responsibility of becoming marji‘ for the people in the Islamic Republic of Iran, does not mean that the people inside the country are not allowed to follow him as a marji‘. Consequently, multitudes of letters containing questions about religious issues come from inside the country and from abroad. Besides, a very large number of the noble people in Iran have selected the Supreme Leader as their marji‘. There was a pressing in addition to the constant pleading by many great figures. Therefore, the Supreme Leader agreed that the Persian version of the aforementioned collection of verdicts to be published.

We hope that the faithful inside the country and abroad who are anxious for the risalah al-‘amaliyyah, which is being written by the Supreme Leader, will benefit from the risalah when it comes out.

Glimpses of the Life of Grand Ayatullah Bahjat

Grand Ayatullah Muhammad Taqi Bahjat Fomani was born in late 1334 A.H. to a God-fearing family well known for its piety in the conservative city of Foman in the Gailan governorate. He was not yet sixteen months old when fate claimed his mother so he would taste the bitterness of being an orphan while still a suckling baby.

There is an interesting incident to narrate about why Ayatullah Bahjat was named "Muhammad Taqi" which was narrated by one of those close to him, and I think that narrating it here is not without a nicety:

The father of Sheikh Bahjat passed away while his son was 16 – 17 of age after falling sick to an epidemic. He became bed-ridden, and his condition of his health deteriorated to the extent that his family lost hope for his recovery from the disease. The father of the sheikh narrates that he heard in this state a call as if it was saying, "Leave him! You have nothing to do with him. He is father of Muhammad Taqi".

Then he lost consciousness as he was in that state, so much so that his mother thought he died. But after a short while, the father of the Sheikh woke up and stood up and after that recovered his health fully. After the passage of a few years, the Sheikh's father decided to get married after having completely forgotten the incident of his falling sick and the call which he then heard.

When he was blessed with his first son, he called him "Mehdi" after his own father (grandfather of Sheikh Bahjat). After that he was blessed with a daughter then with a son whom he named "Muhammad Husayn". He did not remember this incident except after he had been blessed with his fourth son; so, he decided to call him "Muhammad Taqi". But this son fell in a water pool and drowned. The father of the Sheikh again named his fifth son with whom Allah blessed him with this same name, "Muhammad Taqi", which later became Grand Ayatullah Bahjat.

Mahmoud Bahjat al-Karbalaai, father of Sheikh Bahjat, was one of the most highly respected of Foman's men. He always looked after the affairs of its people, providing for them all sorts of services such as endorsing their marriage contracts and transactions.

He had a high poetic and literary taste, composing poems of praise and eulogy for Ahl al-Bayt, peace be with them, especially Imam al-Husayn. In this field, he has to his credit many elegies which remain recited by orators and lauders for more than half a century. Below is a munajat (address) in honor of Ahl al-Bayt, peace be with them, which he had originally written in Persian:

Lord! By the Seal of the Messengers,

The Light of the Great Lord, His Honored Messenger,

By his broken molar teeth and wounded lips,

And by what he offered for the Qur'an,

By the signs of the chest of the oppressed al-Zahra,

By the tears of the eyes of the Prophet's daughter,

By her broken rib that was crushed behind the door,

By her child, Muhsin, the infallible one,

Do forgive us, O Living, O Praiseworthy One!

By the chosen one, the oppressed Imam,

By his heart and insides that were poisoned,

Do not deprive us of Your mercy, O Lord,

Do not burn us with the fire of Your might and ire,

Do forgive us, O Living, O Praiseworthy One!

By the ailing one, al-Sajjad, the best of those who adore,

By the tears of that ailing one,

By that neck that was chained by the evildoers,

By what he had suffered in the Karbala tragedy,

Do forgive us, O Living, O Praiseworthy One!

By the knowledge of al-Baqir, that divine light

For whom the Chosen One had testified:

Darkness is lit by the light of his knowledge,

His knowledge and clemency personify the meaning of the Qur'an,

Do forgive us, O Living, O Praiseworthy One!

By Ja'far al-Sadiq who was the symbol of righteousness,

The one who increased Islam in power and greatness,

Opening the gates of knowledge and good deeds to all beings,

And struggled in disseminating knowledge, the creed and the conviction,

Do forgive us, O Living, O Praiseworthy One!

Lord! By the sanctity of Musa ibn Ja'far,

By the status of that purified light,

By his deprivation and oppression in the purified progeny,

By the right of his munajat and ibtihal,

Do forgive us, O Living, O Praiseworthy One!

Lord! By Your clear light,

And by Your honored servant,

By his mouth full of poison and heart full of grief,

By the ladies of the ruler of Khurasan,

Do forgive us, O Living, O Praiseworthy One!

I am a slave of al-Taqi, the pious one,

One of those who love that Imam among the people,

Aimlessly roaming because of the fragrance of the drink of his love,

So, by the right of that slain, poisoned, Imam,

Do forgive us, O Living, O Praiseworthy One!

By the greatness of al-Naqi, that Imam of the creed,

Who was grieved by the oppression of the foes,

The apple of the eyes of Taha and Ya-Sin,

The oppressed, the grieved, Imam,

Do forgive us, O Living, O Praiseworthy One!

Lord! By the right of the master of Askar,

The seeing eye of the Messenger,

By the Imam who was killed by al-Mu'tamid's pison,

And by his pure and purified soul,

Do forgive us, O Living, O Praiseworthy One!

By the ladies of the Seal of wasis,

The one in charge, the light of the eye and of the creed,

The fair Imam, the victorious ruler,

And by his dear soul and honorable self,

Do forgive us, O Living, O Praiseworthy One!

Yes, indeed, Ayatullah Bahjat was reared in the laps of a man whose heart was filled with the warmth of loving Ahl al-Bayt (as) and grief for their tragedies, particularly the tragedies of Abu Abdullah (as). He grew up in the environments of the mourning majalis for Imam al-Husayn, drinking of their springs. Since his early life, he avoided playing and having fun like other children. The signs of genius showed on him, and his face was painted with the marks of conviction and uprightness. It was obvious this child would have a glorious future in the field of knowledge and attainment.

He finished his elementary studies at the city's traditional study circles (known as katatib), then he started his theological studies in the same city. Anyhow, his soul, that was thirsty for perfection, did not quench its thirst by what he had received of branches of knowledge in Foman; therefore, he left it after having finished the preparatory stage of religious sciences in it and left for Iraq where he was honored by residing in sacred Karbala in 1348. He was then almost fourteen.

According to what was transmitted by one of his close students, Ayatullah Bahjat had told him that he had come of age and became a man of responsibility one year after his stay in Karbala. Yes, the hand of the divine mercy remains caring for the righteous servants since their birth up to their youth, the lights of love and kindness being compassionate to them so they would become in the future torches emitting light along the path of those who seek the most Kind One, the most Exalted, the most Great.

Thus, Ayatullah Bahjat spent four of his honorable lifespan in sacred Karbala, inhaling the closeness to Abu Abdullah (as), the fragrance of the purity of his soul, cultivating himself thereby. During that period, he studied the largest portion of the books of fiqh and Usul taught to him by the great scholars in that holy city.

In 1352 A.H., he went to Najaf al-Ashraf to continue his studies and acquire the theological branches of knowledge. He attended the courses of the Sutooh stage [an equivalent to a study for a Master's degree] under the tutelage of a number of Ayatullahs including Ayatullah mentor Murtaďa Taleqani. Despite that, his determination was not confined to continuing his studies but he focused most of his attention on looking for the men of Allah, His righteous servants, so he could satisfy his thirst from their fountainhead, the thirst of his soul which was eager to turn the phases of perfection and reach the most sublime objective.

One of the students of the mentor says the following: "During two years which I spent under the pulpit of his lessons, I never heard him talk about himself except on very rare occasions. One of those occasions is that he talked about the process of lauding the moral status of his mentor, Naeeni the critic. He said, 'I used to participate during my young days in the congregational prayer services led by our mentor, al-Naeeni, and I sometimes used to realize some of his spiritual conditions during the prayers.'"

In The Courtyard of the Geniuses of Fiqh and Usul

Having completed the Sutooh stage and realized the lessons of great professors, such as Sayyid Abul-Hasan al-Isfahani, Agha Mirza al-Naeeni, he entered in the courtyard of knowledge and virtue so he could complete his higher studies at the hands of the great `allama al-Hajj Sheikh Muhammad Husayn al-Gharawi al-Isfahani who is known as al-Kampani.

Through his piercing intellect and sound judgment, he was able to follow the waves of deep intellectual waves and precise pursuits which `allama al-Kampani used to dictate to his students through his swift and roving intellect, seeking help from Allah, relying on Him, the most Great One, the most Sublime.

Sheikh Muhammad Taqi Misbah says the following in this regard, "Ayatullah Bahjat studied most of his fiqh with the late Sheikh Muhammad Kadhim al-Shirazi, student of the late Mirza Muhammad Taqi al-Shirazi, who is one of the prominent professors of al-Najaf al-Ashraf. He started studying the Usul at the hands of the late Naeeni and finished the greatest portion in the presence of the late Sheikh Muhammad Husayn al-Kampani al-Isfahani whether in the science of Usul or in other aspects and dimensions."

Biographies, Conduct and Gnosticism

During his studies, and shortly before reaching adolescence, Ayatullah Bahjat paid attention to self-cultivation and moral perfection. He, therefore, kept since residing in Karbala looking for a professor of manners to embrace and cultivate him. He heard about Ayatullah Sayyid al-Qadi being in Najaf al-Ashraf, so he felt honored to reside in this city so he could be inspired in manners by keeping company with his prominent mentor, the late al-Hajj Sheikh Muhammad Husayn al-Isfahani al-Kampani.

Sheikh Misbah al-Yazdi says the following in this regard: "The impact of the late Sheikh Muhammad Husayn al-Isfahani was obvious on the conduct of the mentor, Ayatullah Bahjat. He used to quote some of his pursuits with admiration. We used to see samples of his conduct which reminded us of his citing the mentor. It was quite obvious that this mentor had a great impact on building his moral character."

The mentor also attended lessons in manners by Sayyid Abd al-Ghaffar in al-Najaf al-Ashraf before being tutored by the spiritual scholar and famous Gnostic, Ayatullah Sayyid Ali al-Qadi, may Allah Almighty be pleased with him. He started his studies with him and drank of the spring of his niceties and care when he was eighteen of age; therefore, the mentor took long strides in the stages of Gnosticism even when he was in the prime of his youth.

Sheikh Musban al-Yazdi says the following: "The mentor benefited from his being in the presence of the late al-Hajj Mirza Ali al-Qadi in as far as manners and morals are concerned and directly, and he was tutored by him for long years. Ayatullah al-Qadi was specialist in cultivating persons morally. Each of the late `allama Tabatabai, the late Ayatullah Sheikh Muhammad Taqi al-Amuli and the late Ayatullah Sheikh Ali Muhammad Burujardi as well as a large number of other great men of knowledge and even some religious authorities from his lessons in manners and Gnosticism."

Ayatullah Bahjat quotes some pursuits from other individuals such as Ayatullah Sheikh Murtaďa Taleqani. He says, "During those days, someone was trying to find out the number of those who were committed to reciting the supplication by Abu Hamzah al-Thumali during the qunoot of the witr prayer rite during the eves of the month of Ramadan and in the shrine of Imam Ali, peace be with him. When this person made a count of these individuals, he found out their number exceeding seventy men.

The number of people who were committed to rituals and to spirituality at that time was a lot more than it is in our time, and this is regrettable. Of course, we do not know the unknown. Perhaps people undertake these forms of worship at their homes nowadays, but we can say for sure that the commitment for acts of adoration has seen a decline in our times. This is quite regrettable, indeed."
In his memoirs, one of the students of Bahjat the mentor has written the following: "Someone heard that more than seventy men were reciting the supplication by Abu Hamzah al-Thumali in their witr prayer and in the shrine of Imam Ali, peace be with him, so he decided to verify the number of those who have committed themselves to so doing during his time. He found out that their number did not exceed fifty men, as I remember, and the person speaking was the Tehrani."

Philosophy

Ayatullah Bahjat studied the signals of Ibn Sina (Avicenna) and the travels of the most highly spiritual persons with professor Ayatullah Sayyid Husayn Baduba-Ay.

Migration to Holy Qum

Ayatullah Bahjat returned to his homeland, Foman, after having completed his studies in the lunar year 1363. He stayed in that city for few months then he decided to return to the theological seminary in al-Najaf al-Ashraf. But prior to his departure for al-Najaf, he decided to make a pilgrimage to the shrine of the Lady of Ahl al-Bayt, Fatima the infallible one, peace be with her, in the city of holy Qum and to familiarize himself with the conditions at the theological seminary in this city. He stayed there for few months. But those days coincided with the demise of senior professors of al-Najaf al-Ashraf who passed away one after the other, something that prompted him to decide to stay in the holy city of Qum.

In this city, the mentor attended the classes of Grand Ayatullah the late Hujjat Kuwah-Kamrah-Ay and distinguished himself among his students. Then he attended the classes of the late Ayatullah Burujardi in the company of great Ayatullah such as imam al-Khomeini, Gulpaygani and others.
Sheikh Misbah says the following in this regard: "Ayatullah Bahjat was one of the distinguished students who maintained regular attendance of the classes offered by the late Ayatullah Burujardi. It is customary in reference to the Kharij researches that some students are more distinguished than others in fixing the pursuits and submitting confusing matters than others. These students are more precise than their fellows, and their confusing issues take sometimes a great scholarly shape, making answering them a matter that needs more precision and depth than other confusing issues. Ayatullah Bahjat had thus a status in the classes of the late Ayatullah Burujardi."
 
Teaching

Ayatullah Bahjat used to teach the high Sutooh in Najaf al-Ashraf when he was attending classes of major Ayatullah such al-Isfahani, alKampani and al-Shirazi. In other words, he used to teach and study at the same time, and this was his habit even after his migration to the holy city of Qum.
As regarding teaching the Kharij research, we can say he started teaching Kharij al-Fiqh and the Usul for more than forty years, and he used to teach this subject at his house in order to avoid fame. Many men of virtue benefited from him during those long past years.

sumber : al-islam.org