If we are to describe a personality like the late Hujjat al-Islam wa al-Muslimin Haj Ahmad Aqa Khomeini, from what angle should we approach?

First, I will offer an introduction. Generally, if we wish to present a correct and realistic analysis of individuals and events, we must examine the temporal context (zarf-e zamani) of those events and the individuals who lived during that timeframe. If we judge personalities who existed in the past using the standards of the present era, it will certainly be prone to error, and we cannot derive a correct conclusion.

This can even be said regarding the Infallible Imams (peace be upon them) themselves, because the actions and policies of the Imams differed in various epochs. We do not observe a single stance or behavior from the Imams during that entire era; therefore, on this basis, the narrations transmitted from the Infallibles acquire a specific meaning and concept within their respective temporal contexts.

Based on this general rule, if we wish to analyze the life and personality of the late Haj Ahmad Aqa, we must definitely consider the temporal context of his presence. Only then can we precisely analyze his stances, behaviors, actions, and reactions.

If we wish to perform a general classification of the late Haj Ahmad Aqa’s life, we can outline three periods: the first is the period prior to the victory of the Islamic Revolution, approximately from the beginning of the movement until the victory of the Revolution. That we establish the beginning of the movement as the starting point is primarily because we wish to examine the issue from the perspective of the revolutionary movement. The second period encompasses the time from the victory of the Revolution until the demise of the Imam, and the third period is from the demise of the Imam until his own passing.

Each of these three periods possessed specific requirements, and we must perform our analysis based upon them. Only then can we observe his precision, sagacity, compassion, expediency, and dedication to the Revolution and the Imam across various periods through his different actions. If we look at it this way, we can present a relatively good analysis and a comprehensive picture of him.

What do you consider to be his prominent characteristics?

This returns to the personality of Haj Ahmad Aqa himself and the trust and upbringing of the Imam. In any case, the Imam had raised him, and Haj Ahmad Aqa had witnessed the Imam’s personality, beliefs, and behaviors from close proximity. Considering the intelligence, sharp-sightedness, and insight of the Imam, it was not without reason that he showed him a special affection that went beyond mere paternal love.

The Imam himself explicitly stated on various occasions that if anyone associated with him committed an error, he would confront them. Therefore, the late Haj Ahmad Aqa—not only after the Revolution but even prior to it, during the struggle and the years he spent in Qom, through his connections with the revolutionaries—gained the complete trust of the Imam through his diligence, efforts, intellect, talent, and conduct.

Consequently, the Imam’s perception of Haj Ahmad Aqa’s entire life was that he thought of nothing but compassion and preserving the interests of the Revolution, Islam, and the people, and indeed numerous experiences had demonstrated this. That he was targeted by attacks, both before and after the Imam’s demise, was partly due to the malice and resentment of certain individuals who were displeased and dissatisfied with some matters.

It cannot be denied that he possessed a specific political leaning; however, as far as I have understood, what took precedence over this political leaning was preserving the interests of the Revolution and the Imam. For instance, in the elections for the Third Parliament (Majles), although one of the candidates in Gorgan had won a decisive majority, and my father had also won a decisive majority in the Assembly of Experts election, the Guardian Council annulled the elections there. My father sent a message to the Imam, explaining the facts of the situation.

The election was not actually flawed. Popular participation was high, and the elected candidates had won by a clear majority. The annulment of the election had produced highly unfavorable effects. My father, while striving to calm the critics, reported the details of the situation to the Imam. The Imam subsequently ordered that the Gorgan election results be restored. This news had reached Haj Ahmad Aqa, and the Imam had ordered the restoration of the elections; however, this did not happen.

Later, Mr. Mohammadi Gilani, who was a member of the Guardian Council, in response to my father’s question regarding the election issue, had said: “Ask your friend Haj Ahmad Aqa.” My father asked Haj Ahmad Aqa, and he replied: “It was not expedient (maslahat) for the Imam to be spent and to intervene,” even though both the parliamentary candidate and the Assembly of Experts candidate were close to him in terms of intellectual leanings.

Later, I heard this from Haj Hassan Aqa himself, who said: “During those days, for two or three days, the late Haj Ahmad Aqa was apparently ill and could not visit the Imam, as there was a fear that the Imam might contract his cold. Thus, he wrote a letter to the Imam to the effect that the Guardian Council has now made this decision, but the expediency lies in not undermining the decision of the Guardian Council. If that happens, no order will remain.” Meaning, he offered this advisory opinion to the Imam, even though the result of that election was certainly in accordance with his own desires and intellectual framework; however, he considered a more general interest.

This single instance is sufficient for the Imam, in facing such a person, to realize that individual, group, or party interests were not important to him. This is a very important issue. If we apply this single point to our intellectual interactions and conduct, many problems will be resolved. Despite differences of opinion, we must all prioritize the interests of the system over our personal views and leanings in the principles and commonalities, and in the primary issues of the Revolution and the system. Today, unfortunately, this view does not exist.

When the Imam benefits from the consultation of someone who offers such compassionate and sincere advice despite his own personal inclinations, it is obvious that he becomes highly trusted. In any case, the late Haj Ahmad Aqa had proven that he was the trustee (amin) of the Imam and trusted by him, and that for him, no interest was more important than the interest of Islam, the system, and the Revolution. This was proven in various periods.

It is upsetting and regrettable that someone with this level of compassion and trustworthiness should be subjected to attacks. One of the roots of the attacks against him was this very point: that he made no compromises with anyone in preserving the interests of the Revolution and observing the interests of the Imam, the system, and the people. Naturally, this caused displeasure and resentment for some.

The target of a portion of the attacks against Haj Ahmad Aqa was in fact the Imam himself; however, since they lacked the courage to attack the Imam, they attacked him. They could not criticize the Imam and target him directly, so they portrayed Haj Ahmad Aqa as the culprit of many issues. The evidence for this is that the Imam, in the letter he wrote, stated:

“After me, they will confront you and hold you to account because of me.”

This indicated that the Imam himself harbored this concern and had also warned about it. In general, there are many areas to investigate the roots of these attacks. A portion came from the counter-revolutionaries, and another portion came from non-revolutionary elements. This was because he possessed complete knowledge of all those who were in the seminary or outside of it during those years; therefore, they could not practice pretense or make claims in his presence.

How do you evaluate his efforts to maintain communication with the sources of emulation (maraji’) and scholars (ulama)?

The important point that I believe is highly prominent regarding Haj Ahmad Aqa is that he generally strove to preserve the bonds of the maraji’, political figures, and even ordinary individuals with the Imam and the Revolution. He even strove to ensure that communication with those who might have a difference of opinion with the Imam was not severed either. This is a very important point.

In the events of the early Revolution, including the issue of the MEK (Munafiqin), he had certain interactions that some raised as his point of weakness. I analyze this from the perspective that his communications with them were for the purpose of preserving them within the tent of the Revolution as much as possible. The leaders of those groups obviously possessed intellectual and political corruption; however, a portion of the members who accompanied them were naive youth. This type of communication was highly effective in preserving many of them in the camp of the Revolution and separating them from that dangerous and dread-inducing band.

For example, the public might have turned away from a person or group; yet at that very moment, he would somehow mend the potential bitterness resulting from the public’s rejection in some places. This effort occurred both in the domain of his personal relationships and in utilizing their capacity within the system. I have heard repeatedly, both in Qom from the scholars and in Tehran from political figures, that he would visit them unannounced and inquire after their well-being. A person who has experienced bitterness may not have it mended in the beginning; it may accumulate and lead to separation. If it is resolved in the beginning with an emotional interaction, many other issues will not arise.

The late Haj Ahmad Aqa, through personal and emotional connections with those who experienced some form of resentment, strove to ensure that this connecting link between them and the Revolution and the Imam was not severed. Even in this path, he would occasionally bypass his own standing; meaning he did not say to himself that he was the son of the Imam and others must come to establish communication with him. He ignored these considerations, and this was highly effective.

On this basis, we see that in Qom, he facilitated communication, visited the maraji’, maintained contact with the houses of the maraji’, and in matters related to the seminary and religious authority, helped preserve the standing of the maraji’ so that the perception would not arise that there was intervention in their affairs by the Imam. This is a very important issue.

It appears that even if someone has developed a difference of opinion, one can rely on commonalities, and let that be the basis of connection and affection. I do not say we should compromise completely and accept everyone, even the counter-revolutionaries; rather, I say this must occur in accordance with the individuals. A person may have a fundamental issue with the Revolution and revolutionary principles. Preserving such individuals within the circle of the system is difficult; however, regarding revolutionaries who possess different views, if efforts are made to establish more bonds and communication and to associate with one another more, many issues can be resolved. This matter, while stemming from the emotional and ethical character of the late Haj Ahmad Aqa, was also combined with a type of political intelligence that he enjoyed. My assumption is that Haj Aqa Mustafa was stronger than Haj Ahmad Aqa in terms of scholarly depth; but Haj Ahmad Aqa was higher than him in terms of emotional and ethical aspects.

What was his most valuable quality in the political and social spheres?

The points regarding him are numerous. The highly important point that I believe has both an ethical foundation and is highly influential in the scene of political and social action is that he was an unpretentious and down-to-earth (bi-takalluf) person. Some individuals create self-made boundaries for themselves; meaning they build a boundary that both makes their communication difficult and limited, and at the same time, creates unfavorable moral traits within them. He was a highly unpretentious person.

Indeed, when one interacted with him from close proximity, one saw that he did not assume any special status or position for himself. In the first degree, I consider this to have originated from an ethical foundation. A person who is free and detached may not outwardly possess the manifestations of sanctity in that sense in the eyes of many; but this being unpretentious and detached is the root of sanctity.

I remember that in the year 1364 SH (1985/1986 AD), he made a trip to Gorgan and spent two or three days there. During this trip, I found him to be, in the truest sense of the word, unpretentious. The present generation does not properly comprehend the personality of Haj Ahmad Aqa. The Imam had created that immense global wave with the Revolution. The Revolution occupied a specific position in the world and possessed absolute power in the truest sense of the word, and the people loved and adored the Imam from the bottom of their hearts. Naturally, Haj Ahmad Aqa was a highly significant figure under the shadow of this authority. In any case, he was someone upon whom everyone, from the highest to the lowest, had placed their hopes. I saw him in that position to be truly unpretentious and far from the self-made boundaries that many of us construct for ourselves.

As a whole, he was informed of the core of society, and this very simplicity caused everyone to love him; even those who possessed intellectual differences were personally fond of him. This state can also be seen in Haj Hassan Aqa. This unpretentious and easygoing nature is an important trait and a valuable foundation for the ethical character of humans, and its impact in the world of politics and social relations is highly prominent; it elevates tolerance and increases patience.

That a person can practice patience in the face of talk, accusations, and insults is not something everyone can do. We have all seen individuals who, if the slightest criticism is directed at them, become agitated and may show sharp reactions; but some practice patience. The late Ayatullah Hashemi Rafsanjani was also truly patient, and this, in my view, is from the ethics of the prophets and the Noble Prophet (peace be upon him and his progeny).

One day, the Prophet was distributing war spoils. A person objected to the Prophet and said: “You did not observe justice in distributing the spoils.” The Prophet’s face flushed, he remained silent, and then stated: “May God have mercy on my brother Moses, who was patient in the face of such words.” Indeed, patience in the face of accusation and insult is a great stage of spiritual self-discipline and struggle with the self (mujahadah). These are things to which we must pay attention.

Please tell us about his significant activities after the demise of Hazrat Imam.

As I mentioned, we must consider the temporal context of Haj Ahmad Aqa’s life; for example, what position he occupied prior to the Revolution, and what position he occupied in the ten years after the Revolution and after the Imam.

One of the highly important tasks he performed after the Imam was supporting and strengthening the leadership (rahbari). This was no small task. At that time, all eyes, both domestically and internationally, were on the household (bait) of the Imam and the person of Haj Ahmad Aqa to see what he would do in the face of this selection and succession. Out of belief, interest, and preserving the benefits and interests of the nation, he spared no effort in this direction, and his efforts were highly decisive. At that moment, had there not been this stance of support and reinforcement, many abuses would have occurred domestically or internationally.

When we wish to analyze a person like Haj Ahmad Aqa, we must consider what valuable role he played in that position. Now, uninformed and ignorant individuals who are incited, or biased individuals, ignore these matters and direct certain criticisms at Haj Ahmad Aqa. If he had done nothing during that period other than this single task, that alone was a highly important work for preserving the Revolution. The Imam emphasized that this axis must be preserved, and he strengthened this position both in action and in word and behavior.

At the same time, he might also offer criticism in some areas. Certain actions might have been a subject of criticism in his view, and he might not have favored them; but he expressed these while preserving the general interest. There is no objection if someone believes in the foundation of the system, yet if they see defects here and there, they express them. Haj Ahmad Aqa did this; meaning both adherence to the system and the leadership was prominent in him, and he occasionally expressed some criticisms of the executive policies he saw during that period.

How was his moral conduct with those who held differing intellectual perspectives?

In his biography, it is recorded that he sought forgiveness (halaliyyat) from Engineer Mehdi Bazargan. This can be interpreted in two ways. The perception of some regarding this seeking of forgiveness is a retreat from his stances; but it can also be regarded as an ethical interaction.

In the sense that if, during a certain period, the late Engineer Bazargan was sidelined from responsibilities due to a difference of perspective, naturally during this transition, some words, talk, or behavior might have occurred that constituted an encroachment upon the right of a fellow Muslim. Seeking forgiveness may have stemmed from this.

If you remember any pleasant memory of him, please share it.

My age did not permit me to have extensive communication with him, nor did my position require it. The prominent figures who were close to him know these things better than I do. The points I have made are based on the findings I have acquired directly or indirectly.

I think the last time I saw him was a few months prior to his passing. One night, I met him at the house of the Imam. He interacted with great affection, kindness, and sincerity. The amount of interaction I had with him, frankly, possessed an attraction such that in the very first meeting, this affection was established in the heart, and the more the communication increased, the deeper that attraction became. Sincerity, warmth, unpretentiousness, detachment, and other aspects of his character were prominent.

I heard extensively from the late Grand Ayatullah Fazel Lankarani that he was highly extraordinary in terms of talent in scholarly matters; however, this talent, due to the engagements that arose in the matters of the Revolution, could not reach complete actualization. During the period he taught and was engaged in studies, they narrate that he was highly successful.

During the final period of his blessed life, we observe a distinct readiness for departure to the hereafter in his actions, behavior, and words. Why was that?

Acquiring readiness for death is highly important, and it is not granted to everyone. That we seek from God readiness for death in the supplications stems from a deep belief in the Origin and the hereafter, which, if it does not have roots in the soul of the human, a person cannot acquire that readiness and does not obtain the success for it either.

In my view, one of the prominent points of the late Haj Ahmad Aqa’s life was the final months of his life, when, without anyone noticing, it was clear that he was strengthening this capacity within himself, which was later spoken of and became known.

The first step in the capacity for death is detachment (inqita’): cutting off from the attachments and bonds a person has; from spouse, children, and wealth, to the most important of them, which is the love of status and position. In my view, this detachment was one of the successes he acquired. In any case, sanctity in its true sense reveals itself in these things. A person may not outwardly possess this sanctity in the eyes of many, or may even be accused of its opposite; but in his inner self and privacy, he exerts this effort. Regarding him, this point is highly important, as his effort in the late stage of his life, especially the final few months, was focused on this.

How successful he was, God knows; but that he set foot on the path of acquiring readiness for death is the best manifestation of a good end (aqibat-be-khayri). This was due to the prayers of the Imam, which were certainly behind him. I think the Imam harbored concern both for the Revolution, Islam, and religion, and for his household and children.

Those who, unfortunately, breach moral boundaries and occasionally insult the household and the descendants of the Imam should know that, apart from all the adverse effects it has in this world, they primarily grieve the Imam himself. Any respect and honor we show to the household and the descendants of the Imam certainly causes the pleasure of the Imam, and any disrespect to this household causes the displeasure of the Imam.

I am certain that if we are dedicated to the Imam and if we wish for the Imam to at least pray for us in the hereafter, we must also take a step. I do not understand how some close their eyes to certain matters. In any case, the household of the Imam is moving in that very path. Haj Ahmad Aqa founded the Institute for Publication of Imam Khomeini’s Works, and the household of the Imam is administering this institute.

All descendants of the Imam, and Haj Hassan Aqa himself, are truly, seriously, and out of belief, supporters of the Revolution and the leadership; at the same time, if they see deviations and defects, they must offer reminders, and they do so. I brotherly and compassionately recommend to those who occasionally practice unfairness to return to the path of fairness