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As for Imam Mujtaba Khamenei as a Marja’ al-Taqlid, he has established his position as a jurist over the past three decades, with extensive engagement with scholarly circles and students at different levels of the Hawza. His lectures have been regarded as highly advanced for their depth, clarity, dynamism, research-based methodology, and analytical approach to complex jurisprudential questions. For various reasons, including his personal humility, he stepped back from formal public teaching in recent years and became more occupied with the affairs of the Resistance.

During the lifetime of Imam Ali Khamenei, however, he repeatedly spoke about Imam Mujtaba Khamenei’s academic and jurisprudential abilities. On several occasions, he referred to his scholarly work and encouraged him to prepare extensive commentaries on Urwat al-Wuthqa. Around two decades ago, during one of his advanced jurisprudence classes, Imam Ali Khamenei reportedly directed his students to consult Imam Mujtaba Khamenei regarding the commentaries and related jurisprudential questions. He reportedly told his students that, in his absence, they should refer to him, referring to him as a jurist.

Referring to his scholarly brilliance, Shaykh Mohammad Javad Qasemi, a student of Imam Mujtaba Khamenei, said: “Our esteemed leader, as our professor, did not want or allow students to become mere spectators in the advanced jurisprudence classes. One of his methods was to assign tasks to the students. He would determine a specific Islamic jurisprudence issue for each student, and the student was required to research and study that topic for two weeks and then present it in class. When I would study, take notes, and present my understanding of the topic in class, several important things would happen. First, I would engage in studying and striving to understand the topic. Second, I would be able to convey what I had understood to others. Third, I would learn to tolerate having my presentation critiqued by others. Even if a presentation seemed ordinary or basic at first, it had the value of a year of studying advanced jurisprudence. In reality, he was nurturing and developing us through this method.”

Looking ahead, questions may arise about the future structure of the Marja’iyyah, particularly as the current generation of senior Maraji continues to age. Following the eventual passing of Ayatollah Ali al-Sistani (May God prolong his life) in Najaf, the question of succession and the distribution of religious authority will naturally become even more significant. There is already growing interest that Imam Mujtaba Khamenei will develop a wider following as a Marja’ in Iraq, Lebanon, Iran, and other nations. At the same time, other senior Iraqi scholars, including Ayatullah Iruwani, Ayatullah Shaykh Hasan Jawaheri, Ayatullah Sanad, Ayatullah Aali Radhi, Ayatullah Muhammad Hussain Haeri, Ayatollah Yaqubi, and Ayatollah Modarresi, may develop or retain their own distinct followings. This could result in a more distributed Marja’iyyah rather than a single overwhelmingly dominant center of religious authority, until or unless Ayatullah Sistani himself appoints a successor or leaves the matter to the Khubara.

As for Hujjat al-Islam Reza Sistani, the possibility that he could eventually succeed his father should not be presented as an established fact. Any such development would depend on his own scholarly standing, the religious network surrounding the office of Ayatollah Sistani, the recognition of senior scholars, and the response of followers in Najaf and beyond. Even if he were to assume an important position within the Najaf Hawza, that would not automatically translate into global recognition as a Marja’. The future structure of the Marja’iyyah will ultimately depend on the scholarly credentials, institutional networks, religious recognition, and also the political and Islamic Resistance dimensions, as well as the followings that emerge around the next generation of jurists.

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