CHAPTER TWO
A QUICK LOOK AT SOME BIOGRAPHIES OF
PROFESSORS OF HIS HOLINESS GRAND
AYATOLLAH SHEIKH BAHJAT
In this Chapter. we will cast a quick look at the life of somegreat professors vcho played a major role in building the scholarly life of the sheikh. his manners and spirituality.
Ayatollah al-Mashkini says. "The professors of Sheikh Ayatollah Bahjat enjoy a lofty scholarly station and a great prominence which make us look at them as we look at the stars in the sky."
GRAND AYATOLLAH SAYYID ALI AGHA, THE JUDGE
Mirza Sayyid Ali Agha. the judge. was born in the city of Tabriz on the 13th of the month of Thil-Hijja of 1282 A.H. (1865 A.D.). Having finished his preparatory study. he was tutored by his father. the late Hajj Sayyid lussain. the judge. Then he attended the lectures of the late Mirza Mousa Tabrizi. author of the book titled Hashiyat al-Rasa'il. He also attended the classes of Mirza Muhammad Ali Qaraj Daghi and completed the classes in Arab and Persian literature by the famous poet Mirza Muhammad Taqi Tabrizi who is known as "'Hujjattil Islam" and the one given the title "Nir". He quoted many poetic verses by him in both Arabic and Persian languages. Then he migrated to the city of al-Najaf al-Ashraf and was honored to reside in it in 1308 A.H. (1891 A.D.) when he was then 26 years old. In the city of Najaf, he was taught by these Ayatollahs: Fadil al-Sharabyani, Sheikh Muhammad
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Hassan Mamqani, Sheikh Shari'at, Akhund Khurasani and alHajj Mirza Hussain al-Khalili.
Sayyid, the judge, was one of the most respected of the students of al-Hajj Mirza al-Khalili. He also studied in his presence the cultivation of manners.
Sayyid, the judge, was a Gnostic, a faqih, a man of a great stature. He also had some miracles and revelations. Allama Sheikh Agha Buzurg Tehrani wrote the following lines in his book Tabaqat A'lam al-Shi'a while narrating his biography: "Sayyid Ali Agha Tabatabai Tabrizi, the judge, son of Mirza Hussain son of Mirza Ahmad son of Mirza Raheem, is a scholar, a mujtahid, a man of piety and asceticism. I befriended him and kept him company for scores of years, and I found stability in his style, youth in his nature and attributes, generosity in his own self and in his nature. He wrote an exegesis of the Qur'an which starts from the beginning of the Qur'an and ends with the ninety-second verse of Surat alAn'am: 'Say: Allah, then leave them in their wading sporting".
As for his father, he, too, wrote an exegesis of the Holy Qur'an, and their household has, since antiquity, been a house of knowledge, virtue and piety.
'Allama Hassan Zadeh al-Amuli says the following in his regard: "Ayatollah Sayyid, the judge, was one of the wonders of time." Then he says, "One of the powerful statements of the late al-Hajj Sayyid Ali, the judge, is this: 'If one spends half his life looking for a perfect teacher, he does not make much of an achievement.'"
'Allama Hasan Zadeh quotes 'allama Tabatabai saying the following while detailing the biography of Sayyid Ali, the
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judge: "The Sayyid was an amazing man. He nurtured many students and was tutored by many professors. He had very strong revelations, let alone his testimonial and Gnostic perfections, conduct and moral behavior."
Grand Ayatollah al-Gharawi Isfahai
'Allama Sayyid Muhammad Hussain Isfahani, who is famous as Kampani. is one of the prominent mujtahids and great authorities of his time. Actually. he was a man of figh the like of whom is quite rare in all times.
The Sayyid was born in the city of al-Kazimiyya (Baghdad, Iraq) on the second of Muharram of 1296 A.H. (December 27, 1 878 A.D.) in the environments of a revered family known for its adherence to the creed and piety. His father, the late al-Hajj Muhammad Hassan, was a well known merchant in al-Kazimiyya. He was given the title "Isfahani" because his ancestors were connected with the city of Isfahan. His father died when he was still a child, leaving him a huge fortune which he spent on the study of branches of knowledge and Islamic teachings as well as the attainment of good manners. Signs of intelligence and genius emanated from his face since his childhood. He completed his preparatory study in the city of al-Kazimiyya then left it to be honored by residing in the city of knowledge and ijtihad, al-Najaf al-Ashraf, when he was no more than twenty years old. He studied fiqh and usool at the hands of a band of prominent professors such as al-Hajj Agha Rida Hamadani, Sayyid Fisharki. and Akhund Mulla Kazim Khurasani. He attended lessons in philosophy and Gnosticism in the presence of the famous man of wisdom, al-I lajj Mirza Muhammad lstihbanati. He sat on the teaching chair in the city of al-Najaf al-Ashraf shortly after having resided there due to his genius and general acquisition.
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Heleft behind him precious works dealing with fiqh, Usool and philosophy. We would like to point out to some of them:
- his comment on Maq'ad Kifayat al-Usool fi Ilm al-Usool
- his comment On Al-Makasib fi Ilm al-Fiqh
- a poem titled "the wise man's precious Jewel" which deals with philosophy
- He also left a diwin in Arabic and Persian poetry.
He returned to the mercy of his Lord on the Fifth of. DhulHijjah of 1361 A.11. (equivalent to the Gregorian date of December 14, 1942 A.D.) at an age exceeding 65 and was buried in the city of al-Najaf al-Ashraf beside the shrine of Imam Ali (a.s).
Grand Ayatollah al-Hajj Sheikh Muhammad Kazim Shirazi
The mentor was born in 1290 A.11. (1873 A.D.) in the city of Shiraz. He was honored by making the pilgrimage to the holy sites in Iraq in the company of his parents in 1300 A.11. (1883 A.D.). He resided in the city of holy Kerbala where he started learning Arabic. His parents returned to Shiraz two years later, but he remained in Kerbala and kept himself busy with his elementary study. lie returned to Shiraz fourteen years after his residence in Kerbala. He studied al-Murawwal and al-Ma'alim 10 the presence of the perfect scholar. al-Hajj Sayyid Muhammad Kazruni who is well known for his skill in teaching al-Murawwal. He returned to Kerbala two years since he had resided in Shiraz. then went to Samarra in 1310 A.H. (1893 A.D.) in order to continue his studies. He studied the rasa'il and makasib in the presence of the perfect scholar.
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Sheikh Hassan Ali Tehrani, who is famous for his knowledge and piety, and he regularly attended the classes of the late Ayatollah Mirza Muhammad Taqi Shirazi, till the day the mentor died.
He left Samarra for al-Kazimiyya where he taught. Then he migrated to the city of al-Najaf al-Ashraf in order to establish a theological seminary. It is worth mentioning that he used to oversee the answers to most religious edicts of Ayatollah Isfahani.
In 1366 A.H. (1947 A.D.), one year before his demise, he left the city of al-Najaf al-Ashraf with the intention to make the pilgrimage to the shrine of Imam al-Rida (a.s). The theological seminary in holy Qum and its dignitaries, such as Ayatollah Burujardi, Hujjat, Faydh, Khunsari and al-Sadr, welcomed him. In 1367 he died and was buried in one of the chambers of the shrine of Imam Ali (a.s).
Grand Ayatollah Mirza Muhammad Hussain al-Naeeni
Ayatollah al-Naeeni was one of the most famous religious authorities of his time, one of the greatest critics and verifiers in the sciences of figh and usool, so much so that he was known as the mujaddid in the science of usool and the one who excelled in it.
The 'allama was born in a family known for its knowledge and distinction on the 17'h of Dhul-Qi'da of 1376 A.H. (June 15, 1957 A.D.) in the city of Naeen in the governorate of Isfahan. He completed his elementary study in his home town then migrated to the city of al-Najaf al-Ashraf in order to continue his higher studies in fiqh and usool. He was taught by Grand Ayatollah al-Hajj Mirza Muhammad Hassan Shirazi Senior and
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distinguished himself among his students. He also used to attend the classes of Ayatollah Akhund Muhammad Kazim Khurasani in order to demonstrate his humbleness and respect for his status.
The 'allama stood out among the scholars of al-Najaf al-Ashraf due to the abundance of his knowledge and to his acquisition of the sciences of mathematics, wisdom, philosophy and Gnosticism as well as skill in fiqh and usool. He cultivated the science of usool, coining anew, in a new form, distantly from difficulty and complexity, winning the admiration of those who were familiar with this art.
He also wrote books many of which were published including the following:
- a dissertation in what is doubtful to wear
- Wasilat al-Najat
- Reports in the science of usual (which was printed several times)
- A dissertation in "there is no harm ..."
Ayatollah Naeeni paid special attention particularly to cultivating himself, so he never abandoned the performance of the night prayers, nor was he ever heard articulating a bad word. Fie used to organize his precious time and not waste it at all. He used to spend his time in either a scientific research, look after the affairs of people or help them with their needs. lie was moderate with regard to what he ate or put on, and he was extremely cautious in faring with the public funds. He never took advantage of the blessed "Imam's share" and other rights stated in the Shari'a for his own personal benefit. Rather, he used to meet his life's expenses from his personal income.
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As regarding his political and social services, he wrote a book titled Tanbeeh al-Umma wa Tanzeeh [notifying the nation and clearing the name of the creed] during the black dictatorial epoch in Iran. In it, he explained through logic and wisdom the norms of despotism and dictatorship, reminding the scholars and jurists of their religious duty towards the situation then. He also explained in the book the limits of the powers of the ruler and the Islamic government, pointing out to the chapters of the admonishment by Imam Ali (a.s) to Malik al-Ashtar.
This book won the attention of the struggling authorities at the time; therefore, Ayatollah Akhund Khurasani and Ayatollah Sheikh Abdullah al-Mazandarani issued their authorizations, supporting the revolution of the constitution and announcing its origins as being derived from the Islamic faith of the Prophet Muhammad (a.s).
Ayatollah Naeeni and a group of his distinguished students were banished together with Ayatollah Isfahani and Ayatollah al-Khalisi [from Iraq]to Iran because of their struggle to change the government in Iraq.
Ayatollah Naeeni entered the city of Qum after a short stay in the cities of Kermanshah and Hamadan, and he was busy teaching and performing the congregational prayer services. He returned to al-Najaf al-Ashraf after having stayed in the holy city of Qum for one year.
He joined his Lord on the 26th of Jumada I of 1358 A.H. (July 14, 1939 A.D.) after a lifetime of service, struggle and perseverance for nurturing a united generation that carries a Qur'anic message.
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Grand Ayatollah Agha Diya ad-Deen al-lraqi
Grand Ayatollah Agha Diya ad-Deen al-lraqi was born in the city of Sultan-Abad (Arak) in the year 1278 A.11. (1861 A.D.). He completed his preparatory study in his home town then migrated to the city of al-Najaf al-Ashraf in order to complete his study. He attended classes by great Ayatollahs such as Muhammad Fisharki, Akhund Khurasani, Sayyid Kazim Yazdi and the mentor of the Shari'a, Isfahani.
Signs of his intelligence and genius were obvious during the first years of his study. He started teaching at an early age, and many students gathered around him because of his oratory and the ease of his explanation. He distinguished himself among great teachers following the demise of his professor, the late Akhund Khurasani. He studied filth and usool for more than thirty years and many students were nurtured by him. Some of them later became authorities for taqlid. Among his works, one can point out to a book containing articles about usool. Finally, this working scholar moved to the mercy of his Lord in the city of al-Najaf al-Ashraf in the year 1361 A.H. (1942 A.D.).
Grand Ayatollah Sayyid Abul-Hassan Isfahani
Ayatollah Sayyid Abul-Hassan Isfahani was born in Madisa village. one of the villages of Lanjan district of the city of Isfahan. He completed his elementary study in the Nimarud School in Isfahan where he was taught by Mirza Abul-Ma'ali Kalbasi, benefiting greatly from him. He migrated to al-Najaf al-Ashraf in 1307 A.H. (1890 A.D.) in order to complete his study and attended classes by its great professors. He earned the degree of ijtihad in the classes offered by Ayatollah Akhund Khurasani. He rose to distinction with Ayatollah Naeeni after the demise of the late Ayatollah Akhund Khurasani and Ayatollah Muhammad Taqi Shirazi. After the
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death of Ayatollah Naeeni, he became the only religious authority for most of Shiite lands.
Imam al-Khomeini and another groups of contemporary jurists commented on his scholarly dissertation (risala) due to its being inclusive. This great scholar joined his Lord on a Monday, the 9th of the month of Dhul-Hijja of 1365 A.H. (November 4, 1946 A.D.) in the city of al-Kazimiyya. Addressing his holy body, Ayatollah Muhammad Hussain Kashifal-Ghita made these statements: "Congratulations to you the ascension to your Lord! How happy you have been alive and dead! Your life was joined with management and greatness, making people through it forget the past great ones, following the coming ones. You were also born twice: Once you earned experience and knowledge, and once you acted upon what you had attained."
He, may Allah have mercy on his soul, was characterized by good attributes and characteristics, and his pure soul inspired one to be firm and steadfast for the sake of the Adored One. He surpassed his peers in managing the affairs, in administration and knowledge, and he was generous, articulate, orator, making his classes the most busy and popular among those offered at the theological seminary of al-Najaf al-Ashraf.
He participated in the struggle of the Muslim people of Iraq against colonialism and was banished to Iran together with some other struggling scholars. He had honorable stands towards the incidents at the Guharshad Mosque in the holy city of Mashhad.
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Grand Ayatollah Sheikh Murtada Taleqani
Sheikh (mentor) Murtada Taleqani was born in 1280 Ail. (1863 A.D.) in the city of Taleqan. He learned the Qur'an and Persian literature in the city's katateeb then migrated to Tehran and from there to Isfahan so he could attend classes by its great scholars such as Ayatollah Abul-Ma'ali al-Kerbalai, the man of wisdom Qashqa'i Mulla Muhammad Kashi and others.
He migrated to the city of al-Najaf al-Ashraf and was tutored at the hands of its great scholars such as Akhund Khurasani, Sayyid Kazim Yazdi, the mentor of the Sharma Isfahani, Mirza Muhammad Taqi Shirazi and others.
He paid attention to nurturing himself and purifying his soul so he could fold the stages of perfection and reach the ultimate objective. The mentor, may Allah have mercy on him, abandoned the world and spent most of his time teaching and cultivating students. Many of them later on rose to distinction, becoming authorities and great scholars in our time.
The mentor. may Allah have mercy on him. remained single all his life. He resided in the school of Sayyid Yazdi of the reliable niche in the city of al-Najaf al-Ashraf till he died there in 1364 A.H. (1945 A.D.).
The wise 'allama Sayyid Hussain Badkubah-Ay
This 'allama was born in 1293 All in the Dalan village in the city of Badkubah. He was tutored at the hands of his father. completing the preparatory study and that of literature in his presence. He migrated to Tehran following the death of his father and resided at the Sadr School in that city. Hestudied mathematics and philosophy at the hands of the late Sayyid Abui-Hassan Jalwah and the late Mirza Hashim Ashkuri. He
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also studied logic for seven years of continuous effort in the presence of his professors who taught this science.
He migrated to al-Najaf al-Ashraf and attended the classes offered by Grand Ayatollah Akhund Khurasani. This coincided with the first days of his writing the Kifaya hook. He also studied 1* at the hands of Ayatollah Sheikh Muhammad Hassan Mamqani. Soon many virtuous scholars gathered around him to benefit from his views and theories. Finally, he moved to the mercy of his Lord in the eve of the 28th of the holy month of Shawwal of 1358 AH. (December 11. 1939 A.D.) in the bath house of the sacred shrine and was buried in the neighborhood of his holy grandfather, Imam Ali ibn Abu Talib (a.s).
Grand Ayatollah authority Kuwah-Kamrah-Ay
This authority Ayatollah was a scholar who acted upon his knowledge, a perfect jurist, a virtuous traditionist, a skilled wise man. a precise man of usool. a verifier of narrators of hadith. a man w ho acquired knowledge of what is rational and what is transmitted. He was born in the month of Sha'ban of 1310 A.H. (February/March 1893 A.D.) in the city of Tabriz to a religious family known for its piety.
His revered lineage goes back to the most respected Sayyid Muhammad al-Masri who is nicknamed al-Hijazi, one of the offspring of Ali al-Asghar son of Imam Ali ibn al-Hussain Zainul-'Abidin (a.s). The authority Ayatollah enjoyed an exceptional intelligence and a swift roving intellect whereby he was able to complete his preparatory study at an astounding pace so he could study after it fiqh. usool, mathematics, logic, ancient and modern medicine as well as a generous amount of modern sciences such as physics and chemistry.
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Hecompleted the Sutooh stage in fiqh and usual at the hands of his father, the late Sayyid Ali Kuwah-Kamrah-Ay. He migrated to al-Najaf al-Ashraf in 1330 A.H. (1912 A.D.) when he was twenty years old. He attended classes of great professors such as 'allama Yazdi of Al-Urwah al-Wuthqa (the reliable niche), the mentor of the Shari. a Isfahani, Mirza Naeeni and Agha Diya ad-Deen al-Iraqi.
In 1349 A.H. (1931 A.D.). he returned to the seminary of the holy city of Qum and was one of the greatest of its scholars and senior professors.
He won the attention of Grand Ayatollah al-Haeri. founder of the theological seminary in Qum. who asked him to lead the congregational prayer service in his place during the late years of his holy life. He also taught in his place after his demise and continued to teach and answer requests for edicts. Helooked alter people's affairs till the last moment of his life despite his weakness and deteriorating health.
The Sayyid, may Allah have mercy on him. was a distinctive testimonial for the tradition transmitted from the Infallible Imams (a.s), which says (in describing a true believer], "He disobeys his desires, obeys the command of his Lord. protects himself and safeguards his creed." He kept confidential matters to himself. so much so that even the closest people to him did not know him as he should have. He. may Allah have mercy on him, was among those who won the honor of meeting the Imam of the Time. may Allah hasten his reappearance. And he was precise in utilizing his time, an avid reader of scholarly and juristic books, not abandoning research or study even on his wedding night.
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Heleft several books in various fields. We would like here to point to some of them:
1. Kitab al-Biya' [book about real estate]
2. a collection of traditions and usool
3. his commentary about the book titled Al-Kifaya
4. Lawami' al-Anwar al-Gharawiyya fi mursalat al-Athar al-Nabawiyya
5. Mustadrak al-Mustadrak
The Sayyid predicted the hour of his death; so, he gathered some scholars of the seminary and requested some pure soil from the shrine of Imam al-I lussain (a.s) which he put on his tongue and said. "The last of my ration from the world is the soil of al-Hussain." lie consulted the Qur'an regarding his destiny, so the 14th verse of Chapter al-Ra'd [thunder] came up: "To I lim belongs the call of the truth". lie, therefore. said in an audible voice: "We belong to Allah, and to Him do we return." then his sacred soul parted from his body.
Having come to know about his demise, Ayatollah Burujardi said. "Now my spine has been broken. The chamber may become a school of a mosque (after the example of the mosque and school of the Hujjatis)." and he instructed the chamber located beside the mosque to be a cemetery for himself and for the members of his family. This will was inspired to him in a vision.
Grand Ayatollah Burujardi
Grand Ayatollah Burujardi belongs to a respectable family known for its knowledge and piety. He is one of the Sayyids who belong to the Infallible Imams, peace be with them. His lineage reaches Imam al-Hassan. the chosen one.
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The Sayyid was horn in 1292 A.H. (1875 A.D.) in the city of Burujard. He was taught by this city's scholars and completed a good deal of his preparatory study at the hands of his father. He migrated to Isfahan in 1310 A.H. (1893 A.D.) in order to continue his learning and acquire religious studies. and he was then eighteen years old. He was tutored by senior scholars of Isfahan such as grand Ayatollahs and those hearing the title "Hujjatul-Islam" such as Abul-Ma'ali Kalbasi. Sayyid Mir Muhammad Taqi al-Mudarrisi and Akhund Mulla Muhammad Kashi. Mirza Jehangir Qashqai. He also taught jurisprudence and tom/ during his study in this city.
He migrated to al-Najaf al-Ashraf in 1318 A.H. (1901 A.D.) eight years after haying resided in Isfahan and his earning the degree of ijtihad in it, and he was then twenty-six years old. Hebenefited from attending classes by great Ayatollahs such as the Akhund Khurasani, author of Al-Kifaya and 'allama Yazdi. author of Al-Urwat al-Wuthqa. He distinguished himself among the students of the late Akhund for he wrote commentaries about his book titled Kifayat al-Usool.
He returned to the city of Burujard in 1328 A.H. (1910 A.D. after a residency that lasted for ten years in the city of al-Najaf al-Ashraf during which he earned the ijtihad degree which was awarded to him by the most distinguished of its scholars. During his stay in Burujard. which lasted for more than 36 years, he founded a theological seminary to teach the researches of Kharij al-Fiqh and Usool in this city. During this period. he was emulated as an authority for taqlid by most residents of the western and southern parts of Iran and some districts in the Khurasan governorates as well as other areas.
He resided in the city of Qom for few months after returning from making a pilgrimage to the shrine of Imam al-Rida (a.s.)
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as insisted by Grand Ayatollah al-Haeri and a group of other men of virtue in the theological seminary. During that period. he studied the Kharij al-Fiqh and Usool researches then returned to his birthplace. the city of Burujard. He returned to holy Qum in the holy month of Muharram of 1364 A.H. (January 1945 A.D.) after having, become the greatest authority for the Shiites in the world.
More than 1,200 men of virtue as well as prominent mujtahids used to attend his seminary classes.
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CHAPTER THREE
HIS SCHOLARLY STATUS AND PARTICULAR
TEACHING METHOD
He has many works some of which are:
1. his commentary on Al-Kifaya
2. his commentary on Al-Nihaya by Sheikh al-Tusi
3. a dissertation in Mustamsak al-Saheefa al-Sajjadiya
4. Mustamsak al-Tahdheeb
5. Mustamsak Rijal al-Kashi
6. Tajrid Rijal al-Nejashi
He left behind him many perpetual relics, including the grand mosque and its library in the holy city of Qum and the large mosque in the city of Hamburg in Germany.
He passed away on a Thursday/Friday, the 13th of the holy month of Shawwal of 1380 A.H. (March 31, 1961 A.D.), at an age exceeding eighty-eight years. His sacred body received an awesome sending away amidst crowds. and he was buried beside the resting place of Lady Fatima, the infallible one, peace be with her.
In this chapter, we will cast a quick look at the scholarly status of Grand Ayatollah Bahjat, his genius and precision, and we will talk about his own method in teaching, then we will talk about his works and students.
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SCHOLARLY STATUS
Ayatollah Bahjat enjoys precision, genius and a lofty scholarly status. His professors, classmates and the most prominent of his students testified to it. Among these testimonials we would like to state the following interesting anecdote:
Once. the mentor objected to one of his students, the late Akhund. when the latter was teaching the requirements of the book Kifayat due to his being imprecise in determining these requirements. but he was faced in the next session anger and a great deal of objection from the students prior to the attendance of the professor due to his young age compared to them. As they were thus engaged. the professor entered the class and saw how they were. He, therefore, addressed them saying, "Leave the mentor Bahjat alone and do not pay attention to him." Everyone became silent, and they turned to the professor who said to them, "Yesterday, I reviewed the reports of the late Akhund and realized that the mentor, Bahjat, was quite right in his objection." Ile, then, started lauding the brilliance of the mentor. his genius and seriousness.
One of the scholars of al-Najaf al-Ashraf says that the mentor was one of those who asked the most complex questions and was a major critic during the class of the late Kampani. The late Ayatollah Sheikh Murtada al-Haeri says. "Sheikh Bahjat attracted the attention of the professor through his precise theories and important queries, so much so that I remember the class went out of its normalcy once. and this continued for several days. As for us, we benefited from these criticisms and queries. The mentor did not stop criticizing running away after fame: otherwise, he would have proven that he was no less qualified than others if not the best among them."
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The late 'allama Muhammad Taqi al-Ja'fari says, "When we were being taught the makasib by the late Sheikh Kazim Shirazi, Bahjat, the mentor,who now is residing in Qum, used to attend his class, too. I very well remember that the late Sheikh Kazim Shirazi used to listen and often verify when faced by a confusing question by mentor Bahjat. Since then. Sheikh Bahjat became famous for his distinction and Gnosticism in the city of al-Najaf al-Ashraf."
Ayatollah Sayyid Muhammad Hussain Tehrani says the following in his book Anwar al-Malakut: "Ayatollah Hajj Sheikh Abbas Qochani had willed to Savyid Ali. the judge. to say that Grand Ayatollah Sheikh Muhammad Taqi Bahjat used to attend the fiqh and usool classes of the late Grand Ayatollah Hajj Sheikh Muhammad Hussain Gharawi Isfahani, who is famous as Kampani. When he returns to his chamber in the school of the late Sayyid. some students go to him and ask him to explain to them what they could not understand from their lesson. Quite often, they would find him asleep, so they would still ask him even as he was asleep, and he would provide them with sufficient and satisfactory answers. When he would wake up and they would talk with him about what they had asked him and about his answers, he would say that he had no idea at all about the whole thing."
Ayatollah al-Mashkini says, "The sheikh whose biography is discussed occupies a prominent status among the faqihs of the Shiites from the scholarly standpoint (with regard to fiqh and usool). Hujjatul-Islam wal Muslimeen Amjad has said, "The scholarly status of the mentor is very lofty. He is a great jurist. and I think the mujtahids have to sit in his class to learn the particulars of the sciences and what is interesting about them. In fact, the Kharij researches have to be taught by men of
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virtue such as Ayatollah Bahjat, rather than individuals who contend themselves with just relaying statements."
SCHOLARS URGE STUDENTS TO ATTEND HIS CLASSES
Sheikh Musbah Yazdi says, "The moral and spiritual attractiveness of the mentor was the main reason which attracted me to his class in the beginning. But I realized, as time went by, that the mentor was distinguished by a prominent scholarly and juristic status; therefore, I tried to attend one of his classes so the class may be a medium to benefit from his knowledge and a means to benefit from his perfections and moral accomplishments. I, therefore, started studying the book of tahara (cleansing) in his presence. In the beginning, I used to attend the class with some of my brethren in the chamber in the Faydi School. One year later, we moved to one of the chambers of the Khan School (the school of the late Ayatollah Burujardi), and we used to study in that chamber for one or almost two years. After that we used to go to his house to benefit from his lecture because of his weakness. I finished a course in tahara in his presence then I learned a course in makasib (profit means) and options, and these researches exhausted more than fifteen years. We used to attain pursuits, in his presence, which were not submitted in many classes."
The mentor/professor Mutahhari used to often advise us to attend the classes of Ayatollah Bahjat saying, "You must attend his classes, especially the usool class, because the mentor was one of the students of the late Muhammad Hussain Isfahani Kampani."
Professor Khosro-Hahi says, "I used to attend the "Kharij alkhayrat" class in fiqh taught by the late Grand Ayatollah
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Sheikh Murtada al-Haeri, but his health deteriorated during the last days of his holy lifeq therefore, most of his classes were suspended because he could not be there. One day I found him getting out of the sacred precincts of Lady Fatima the Infallible, peace be with her, so I went to him, greeted him then said. 'Are you going to continue the class, professor?' He said, 'No.' Then he added saying, 'You are an ambitious young man, and I wish to teach you this criterion in choosing the suitable professor.' He went on to say, 'I advise you to attend the classes of professors who do not contend themselves with just relaying statements. Rather, you ought to attend classes of one who helps the student transform the ijtihad ability from the strength phase to the action phase.' I said to him, 'Whose classes do you. suggest I should attend?' He said, 'Excuse me from having to answer this question.' I said to him, 'I am now attending the class of Grand Ayatollah Bahjat.' It is then that indications of pleasure appeared on his face, and he said with a smile. 'The class of Ayatollah Bahjat, as far as precision and context are concerned, meets this criterion. You must continue attending, for it is a useful class and constructive from the scholarly as well as the ethical standpoint.'
MENTOR'S TEACHING METHOD
Sheikh Musbah says the following about the mentor's teaching, method: "The mentor used to try to submit a query in the beginning from the book by Sheikh Ansari, then he would transmit what he sees as important from among others' views, especially the author Al-Jawahir and the late Hajj Rida Hamadani. After that, he would start explaining his own viewpoint if he had an opinion about that query.
"On one hand, this method helped the students to be familiar with the views of senior professors. On the other, it would save
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them a lot of' time. Of course there is another teaching method which some professors may adopt. In it, the professor submits each query independently. stating the viewpoint of each professor about it. This method may be more useful for the beginner student, but it takes a lot of his time due to the repetition of pursuits and views in its regard.
"Through our review of classes by the mentor, we were able to earn many pursuits, important and minute points, most of which the mentor had orally obtained from his great professors."
Ayatollah al-Mas'udi, who attended classes by Ayatollah Bahjat for many years, becoming acquainted with his professor's teaching method, says. "Mentor Bahjat has his own teaching method. What is common among the scholars and religious authorities is that they submit a query in the Kharij topic and transmit the viewpoints of others in its regard. Then they reject some of these views and support the others. In conclusion, they accept one of these viewpoints or adopt another. But the sheikh did not follow this method. Rather, he would first submit a query then explain the sequence of deriving the conclusion for that query. If the student is familiar with the scholars' views, acquainted with their theories, before attending the class, he will know the person who adopts the viewpoint submitted by the professor in his class, and he will also realize that the professor critiques or supports any viewpoint. So, one who wants to attend the mentor's classes is supposed to review the scholarly principles and should familiarize himself with the viewpoints of others prior to attending the classes."
Ayatollah Muhammad Hussain al-Ahmadi, the Yazdi faqih, says the following about the professor's teaching method:
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"When the professor starts submitting some queries or sub-queries, he compares the topic of the research with other similar researches, taking into consideration the particulars of the tradition, narrative or sacred verse which leads to the topic. The professor does so with particular rationale and intellectual mentality, then he earns the result in the research which is often a new scholarly outcome. In fact, the pursuits submitted result from the greatness of his intellect and the soundness of his view which he earned from Islam and from the Imams, peace he with them, and this is the correct meaning of ijtihad."
EXHORTATION IN CLASS
Hujjatul-Islam wal Muslimeen, the Friday imam in the city of Kalajay, who attended classes of Ayatollah Bahjat for many years, says, "It was customary for Ayatollah Bahjat to admonish the students for almost ten minutes before starting the class. The admonishment itself was not his goal; rather, he wanted to remind us of the conditions of the past scholars. It was obvious that the goal of the attendance by Sheikh Musbah of the classes of Kharij al-Fiqh, which were presented by the mentor for more than fifteen years, was to benefit from the mentor's morale and angelic spirit in addition to the scholarly benefit from the pursuits submitted by the mentor in his class."
Sheikh Musbah says the following in this regard: "Quite often, Ayatollah Bahjat would transmit to us a story or tradition which stirred our amazement, for we did not realize his insistence on explaining some obvious matters. One of the matters which he insisted on tackling, prior to starting his class, was the issue of the Imamate of the Commander of the Faithful (a.s). We used to be stunned about this matter, not comprehending its philosophy, wondering: Does any of us doubt the Imamate of the Commander of the Faithful (a.s) so
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the mentor should make a reference to the evidences regarding his Imamate?! Is it not better that he submits to us other ethical and moral pursuits so we may benefit from them? But after we were fifty or sixty of age, we realized the benefit of those pursuits which he was dictating to us more than forty years ago. It is as though he knew that there were matters which will be doubted or bypassed in the future. I-lad it not been for taking a special interest in these topics, we would not have had the sufficient motivation to review these matters. I benefit even nowadays from my own works relevant to the doctrinal issues or to other issues relevant to the queries which the mentor used to dictate to us more than forty years ago."
MENTOR'S WORKS
The sheikh (mentor) wrote many books in fiqh (jurisprudence) and usool (basic principles), but he did not publish most of them, so much so that he did not sometimes allow some people to publish these books at their own personal expenses without benefiting from the ways derived from the Sharma which make such publication possible (a reference to the khums tax some of which goes to the promotion of the creed via the publication of quality Islamic literature). lie used to refuse their request saying, 'The books of many great scholars have not yet been published. You, therefore, must publish their books. As for these, their turn is yet to come to be published.'"
As regarding the list of his works, some of which were published through the insistence and follow-up of his students, it included:
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PUBLISHED WORKS :
1. a dissertation explaining queries (in Arabic and Persian),
2. Pilgrimage rites. Some men of virtue wrote both these books based on the verdicts of Sheikh Bahjat and were published after earning his endorsement, may Allah safeguard him.
3. Waseelat al-Najat (salvation method). This book contains the mentor's jurstic views in most chapters of jurisprudence listed in Waseelat al-Najat by AbulHassan Isfahani the first volume of which was published after obtaining the backing of the mentor,
4. Jami' al-Masa'il (collection of queries). This book contains a group of commentaries by the mentor about the book titled Dhakheera al-Ibad by the late Ayatollah al-Gharawi Isfahani who is known as Kampani. It also contains the rest of that book up to the end of fiqh. This book was first published with bad typesetting and in few copies, and it was distributed to his students and close friends. Then the first volume of it was published and given the title Jami al-Masa'il due to the abundance of branches of fiqh added to the original book and to their inclusion. This book is supposed to be published in live volumes.
AUTHOR'S READY-TO-PRINT WORKS :
1. the first volume of the book on prayers. The mentor presented in this book in his own way his new views. organising the chapters and researches according to the order in existence in the book titled Jawahir al-Kalam.
2. the first volume of the collection of the science of usool. This hook was written according to the order employed in the book titled Kifayat. al-Usool and was reviewed by the professor several times, This book contains the new
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views of the mentor about many researches of the science of usool,
3. his commentaries on the Manasik [rites] book by Sheikh al-Ansari. This book contains the views of the mentor about the pilgrimage rites,
WORKS YET TO BE PUBLISHED :
1. the remaining volumes of the group on the science of usool,
2. his commentary on the Makasib of Sheikh al-Ansari. The mentor commented in this book about this work by al-Ansari from the beginning to the end, then he submitted the researches which were not stated in it on the basis of the text of the book titled Shara'i al-Islam. The mentor also submits in this group his new viewpoints in the juristic researches,
3. the collection of Kitab al-Tahara (book on cleansing). The sheikh submits in this book his ideas in an innovative way and briefly according to the order of the topics in the book titled Jawahir al-Kalam,
4. the remaining volumes of the collection on Kitab Salat (the book on prayers).
The mentor also collaborated with the late Hajj Sheikh Abbas Qummi in writing the book titled Safeenat al-Bihar. A large portion of this book was written by the hand of Ayatollah mentor Bahjat.
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HIS STUDENTS
Although the mentor was teaching at his house in order to shun fame, many students benefited and are still benefiting from his company. Many of them earned the degree of ijtihad.
