Draft:Sayyid Ruhollah Musavi Khomeini

Sayyid Ruhollah Musavi Khomeini
Other Names	Imam Khomeini
Personal Details
Birth Place	Iran, Khomeyn
Death Place	Iran, Tehran
Teachers	Template:Vertical list
Works	Template:Horizontal list

Sayyid Ruhollah Musavi Khomeini (1281 – 1368 SH), known as Imam Khomeini, founder of the Islamic Republic of Iran, Islamic jurist and usuli scholar, and one of the contemporary grand marjas of emulation of Shia, was born on the 20th of Jumada al-Thani, on the day of the birth of the honorable daughter of the Noble Prophet of Islam, Lady Fatima (peace be upon her), in the year 1320 AH, corresponding to 1 Mehr 1281 SH and 24 September 1902 CE. His great ancestor, "Sayyid Haydar Musavi Ardabili", along with his father-in-law, "Mir Sayyid Ali Hamadani", migrated from Iran to Kashmir for the propagation of the religion of Islam and the Shia creed in the 8th century AH. His grandfather "Sayyid Ahmad", who had gone to Najaf to acquire knowledge, entered Iran at the invitation of the people of Khomeyn and settled in Khomeyn.

Biography

First Period (from 1281 - 1300 SH)

Family

The Imam's honorable father, "Aqa Mustafa", was among the scholars and prominent figures of the Khomein region. He completed his higher studies in religious sciences in Najaf and Samarra, and after returning to Khomein, he engaged in disseminating Islamic rulings, attending to the people's requests, and supporting the oppressed against some oppressive landlords. He was finally martyred in the winter of 1281 SH, 12 Dhu al-Qi'dah 1320 AH, on the "Khomein - Arak" road by local thugs. His purified body was taken to Najaf Ashraf and laid to rest near the holy shrine of Amir al-Mu'minin Ali (peace be upon him). Sayyid Ruhollah, at that time only five months into the spring of his life, later became enamored with him upon hearing his father's story and always remembered him; so much so that in adulthood he chose the surname "Mostafavi" for himself and in his youth, he ended some of his writings with the name "Ibn al-Shahid".

Childhood and Adolescence

Ruhollah was raised in the embrace of a kind mother (Lady Hajer) and under the guardianship of a compassionate aunt (Sahib Khanum) and a pious nurse. Ruhollah's childhood and adolescence coincided with the political and social crises of Iran. From the very beginning of his life, he became familiar with the pain and suffering of the people and the problems of society, and expressed his grief by drawing lines in the form of paintings. His personality was shaped alongside his family and associates in the defense front, and he underwent initial training in horsemanship, riflemanship, and shooting, becoming a full-fledged mujahid amidst the turmoil of events. Some of the affecting events of this period, such as the bombing of the Parliament, are reflected and available in the paintings and calligraphy exercises of his childhood and adolescence. An example of which is a poem in his adolescence notebook (9 - 10 years old) titled "Where is the Zeal of Islam, Where is the National Movement", addressed to the nation of Iran.

That writing can be mentioned as the first political statement of Ruhollah's adolescence, and his mental concern regarding national issues can be understood. Ruhollah's inclinations towards heroes and fighters were such that during the Jangal Movement, going beyond merely expressing and composing poetry in praise of Mirza, he wanted to join the Jangal Movement, and since it was not possible for him, at his request, some provisions were sent to the jungle in his and his brothers' names. At one time, he also found an opportunity to travel to the jungle on his way back from Mashhad and saw Mirza's base up close.

Education

Sayyid Ruhollah began his education from childhood. Teachers named Mirza Mahmud and Mirza Mohammad Mehdi came to the house and taught him. Afterwards, he studied Amma Juz, Gulistan, and Bustan of Sa'di with another teacher named Mulla Abulqasim. Then he went to school to benefit from new sciences as well. For a while, he also engaged in learning "calligraphy" and introductory sciences (Suyuti, logic, and Mutawwal) with his elder brother (Aqa Murtaza).

Youth and Migration

In the year 1300 SH, equivalent to 1339 AH, at the age of 19, he went to Arak to benefit from the "Sepahdar" Seminary, which was administered under the supervision of His Eminence Ayatollah Abdul-Karim Haeri Yazdi. There, he learned sciences such as "logic" in the presence of Aqa Sheikh Mohammad Golpayegani, "Mutawwal" in the presence of Aqa Mirza Mohammad Ali Borujerdi, and "Sharh al-Lum'ah" in the presence of Aqa Abbas Araki.

First Formal Speech

While studying in Arak, Ruhollah recited his first speech at the commemoration ceremony of the "Pillar of Constitutionalism", Ayatollah Sayyid Mohammad Tabatabai, and aroused the admiration of the attendees. This speech was in fact a political statement that was recited on behalf of the Arak Seminary by a young seminary student to appreciate the efforts and services of the standard-bearer of Constitutionalism. It is narrated from him: "... It was suggested that I go to the pulpit, I accepted. That night, I slept little; not out of fear of facing the people, but I was thinking to myself that tomorrow I must sit on a pulpit that belongs to the Messenger of God. I asked God to help me that from the first to the last pulpit I will go to, I never say a word that I do not believe a sentence of, and this request was a covenant I made with God. My first pulpit became long, but it did not tire anyone... and some said well done. When I referred to my heart, I had liked the praises; for this reason, I rejected the second and third invitations and for four years I never stepped onto any pulpit".

Second Period of Life (1300 - 1320 SH)

This period of Ruhollah's life began with his migration to Qom and coincided with the secularization policies of the Reza Khan era (1304 - 1320 SH). During this time, Ruhollah was engaged in studies, teaching, authoring books, and acquainting himself with prominent struggle-oriented clerics, such as: "Haj Aqa Nurallah Isfahani", "Sayyid Hasan Modarres" and some others. The goal of the clerics during this period of Reza Khan's repression was to preserve the Hawza of Qom, the fruit of which became evident in guiding the people and the establishment of the Islamic Government in the year '57. Nevertheless, the unparalleled role of Ayatollah Sayyid Hasan Modarres in shaping the political personality and instilling the spirit of resistance in the young Ruhollah is noteworthy. Sayyid Ruhollah migrated to this city in the year 1301 SH (1340 AH), at the age of 20, accompanied by his teacher "His Eminence Ayatollah Abdolkarim Haeri Yazdi", the founder of the Qom Hawza. He completed the surface-level courses under "Ayatollah Sayyid Ali Yasrebi Kashani" and subsequently participated in the advanced lessons (Dars-e Kharij) of His Eminence Ayatollah Haeri until he attained the degree of Ijtihad.

Marriage

Aqa Ruhollah chose "Khadijeh Saqafi", daughter of "Mirza Mohammad Saqafi Tehrani", as his spouse in the year 1308 SH, at the age of 27. The fruit of this union was children named "Sayyid Mustafa" (1309 SH), "Sayyid Ahmad" (1324 SH), "Sayyidah Faridah", "Sayyidah Zahra", and "Sayyidah Sadiqah".

Scholarly Personality

Sayyid Ruhollah traversed various fields of science rapidly by utilizing extraordinary talent. In addition to Jurisprudence (Fiqh) and Principles (Usul), he learned Philosophy and Mysticism (Irfan) at the highest level under prominent teachers of that time (Ayatollah Haj Sayyid Abulhasan Rafi'i Qazvini and Ayatollah Mirza Mohammadali Shahabadi) in Qom, and within 6 years, he made an extraordinary leap in these sciences. In the year 1315 SH (1355 AH), when His Eminence Ayatollah Haeri passed away, Haj Aqa Ruhollah was counted among the prominent scholarly figures of the Qom Hawza.

Teaching Philosophy

His philosophy lessons had begun before the age of 28, in the year 1308 SH (1348 AH). At that time, he resided in the "Dar al-Shifa" school and was counted among the great teachers of philosophy and divine wisdom. His students were among the virtuous and intellectual figures of the Qom Hawza. Haj Aqa Ruhollah himself selected them and regularly tested them both in writing and orally.

Teaching Mysticism

Another one of His Eminence the Imam's lesson sessions was the lesson on Mysticism. This lesson was special for his specific and trusted students. Mysticism was among his main interests; so much so that in the year 1307 SH, he wrote the book Sharh Dua al-Sahar - which was a comprehensive commentary on a supplication that Imam Muhammad Baqir recited during Ramadan -. Two years later, he wrote Misbah al-Hidayah ila al-Khilafah wa al-Wilayah. Another work of his in those years was a collection of commentaries on Tafsir Fusus al-Qaysari. Mysticism had a significant influence on his intellectual and spiritual personality, as well as his future political activities.

Ethics Lesson

The first lesson that Aqa Ruhollah began after the demise of Ayatollah Haeri, which was met with reception by students and the common people, was the Ethics lesson. In this lesson, on various occasions, he raised clear and sometimes allusive remarks regarding the state of the government and the de-Islamization of the first Pahlavi, which resulted in the Reza Khan government's confrontation with him. Officers of the police force of the newly established Pahlavi government in Qom prevented the continuation of this lesson at Feyziyeh. Aqa Ruhollah subsequently transferred his lesson to the Haj Mulla Sadiq school. The book Arba'in Hadith is among the results of this ethical-mystical lesson.

Third Period of Life (1320 - 1340 SH)

This period of Ayatollah Haj Aqa Ruhollah's life begins at the age of forty. His extensive mastery of rational sciences and philosophical research placed him among the top professors of philosophy in the Qom Hawza. He responded to rational doubts and objections raised against the school of Islam; such that he authored the book Kashf al-Asrar in response to the book Asrar-e Hezar Saleh.

The Qom Hawza was passing through difficult days with the demise of Ayatollah Haeri (1315 SH) and the increasing pressure of the Pahlavi government. With the beginning of the 1320s SH and the fall of Reza Khan, conditions were provided for the realization of Grand Marja'iyyah. Ayatollah Borujerdi was a prominent scholarly figure who could be a suitable successor to the late Haeri and preserve the entity of the Hawza. This proposal was quickly pursued by the students of Ayatollah Haeri, including Haj Aqa Ruhollah. Haj Aqa Ruhollah made great efforts in inviting Ayatollah Borujerdi to migrate to Qom and accept the serious responsibility of leading the Hawza. In pursuit of his valuable goals in the year 1328 SH, he prepared the plan "Reform of the Basic Structure of the Hawza" in cooperation with Ayatollah Morteza Haeri; although he faced obstacles.

Teaching of Kharij Fiqh and Usul

بی‌قاب|راست|بندانگشتی| Ayatollah Haj Aqa Sayyid Ruhollah began his advanced courses in Fiqh and Usul at the age of 44 (in 1364 AH), which coincided with the arrival of Ayatollah Borujerdi to the city of Qom. Some of the features and distinctions of his advanced courses included raising objections to every issue and fully elaborating on its discussions, not mixing Usuli discussions with philosophical ones, proposing new and innovative theories, and not imitating previous scholars. Here, it is appropriate to list his "Teachers", "Narrative Shaykhs", and "Works" (outside the period scheduling).

Teachers

The Imam studied under numerous teachers in various fields of science, such as Persian literature and Arabic, Fiqh and Usul, Logic, Western and Eastern philosophy, Mysticism, Theology, astronomy, etc. Some of his teachers, according to some sources, are as follows:

1. Aqa Mirza Mahmud Iftikhar al-Ulama;
2. Mirza Reza Najafi Khomeini;
3. Ayatollah Pasandideh;
4. Shaykh Muhammad Golpaygani;
5. Aqa Mirza Muhammad Ali Borujerdi;
6. Shaykh Abbas Araki;
7. Mirza Muhammad Ali Adib Tehrani;
8. Ayatollah Sayyid Muhammad Taqi Khansari;
9. Shaykh Muhammad Reza Masjidshahi Isfahani;
10. Ayatollah Sayyid Ali Yathrebi Kashani;
11. Ayatollah Sayyid Abu al-Hasan Rafi'i Qazvini;
12. Ayatollah Abdul-Karim Haeri;
13. Ayatollah Mohammad Hossein Borujerdi;
14. Ayatollah Mirza Ali-Akbar Hakami Yazdi;
15. Ayatollah Mirza Muhammad Ali Shah-Abadi;
16. Ayatollah Mirza Javad Maliki Tabrizi.

Narrative Shaykhs

1. Shaykh Muhammad Reza Isfahani Najafi, Al Shaykh Muhammad Taqi Isfahani, from Muhaddith Nuri, from Shaykh Ansari;
2. Sayyid Muhsin Amin, from Sayyid Muhammad Hashim Musavi Razavi Hindi, from Shaykh Ansari;
3. Shaykh Abbas Qomi, from Muhaddith Nuri, from Shaykh Ansari;
4. Sayyid Abu al-Qasim Dehkordi Isfahani, from Mirza Muhammad Hashim Isfahani, from Shaykh Ansari.

Works

1. Misbah al-Hidayah ila al-Khilafah wa al-Wilayah;
2. Sharh Dua al-Sahar;
3. Sharh Arba'in Hadith;
4. Hashiyah bar Fusus al-Hikam Qaysari and Misbah al-Uns;
5. Hashiyah bar Miftah al-Ghayb;
6. Asrar al-Salah or Mi'raj al-Salikin;
7. A treatise on Talab and Iradah;
8. Hashiyah bar Risalah Sharh Hadith Ra's al-Jalut, Qazi Sa'id and an independent commentary on the hadith;
9. Kashf al-Asrar;
10. Sharh Hadith Junud al-Aql wa al-Jahl;
11. Adab al-Salah;
12. Al-Rasa'il;
13. Kitab al-Bay'``;
14. Kitab al-Taharah;
15. Anwar al-Hidayah fi al-Ta'liqah ala al-Kifayah;
16. Manahij al-Wusul ila Ilm al-Usul;
17. Risalah fi al-Ijtihad wa al-Taqlid;
18. Zubdat al-Ahkam;
19. Al-Makasib al-Muharramah;
20. Tahrir al-Wasilah;
21. Jihad al-Nafs or Jihad Akbar;
22. Islamic Government or Vilayat-e Faqih;
23. Tafsir Surah Hamd;
24. Manasik Hajj;
25. Lamahat al-Usul;
26. Divan of Poems.Template:پایان

Students

1. Ayatollah Sayyid Jalal al-Din Ashtiyani;
2. Ayatollah Hossein Taghavi Eshtehardi;
3. Ayatollah Abdullah Javadi Amoli;
4. Ayatollah Morteza Haeri Yazdi;
5. Ayatollah Mehdi Haeri Yazdi;
6. Ayatollah Sayyid Ali Khamenei;
7. Ayatollah Sayyid Mustafa Khomeini;
8. Ayatollah Ja'far Subhani;
9. Ayatollah Sayyid Musa Shubayri Zanjani;
10. Ayatollah Yusuf Sanei;
11. Ayatollah Hassan Taheri Khorramabadi;
12. Ayatollah Muhammad Fazel Lankarani;
13. Ayatollah Muhammad Ali Grami;
14. Ayatollah Abbas Mahfuzi Gilani;
15. Ayatollah Muhammad Mohammadi Gilani;
16. Ayatollah Hossein Mazaheri;
17. Ayatollah Muhammad Hadi Ma'refat;
18. Ayatollah Hossein-Ali Montazeri;
19. Ayatollah Sayyid Abdul-Ghani Musavi Ardabili;
20. Ayatollah Sayyid Abdul-Karim Musavi Ardabili;
21. Ayatollah Muhammad Reza Mahdavi Kani;
22. Ayatollah Hossein Nuri Hamedani.

The third period of his life coincided with two major events: one, the outbreak of World War II and the other, the occupation of Iran, the exit of Reza Khan from Iran and the beginning of Mohammad Reza's reign. According to Haj Aqa Ruhollah, this time was an appropriate opportunity for a reformist uprising. Despite all of Ruhollah's hopes, the intended uprising did not take place. In this period, he was a complete scholar and fully qualified, a vigilant reformer with a backing of knowledge and political insight, with a baggage of experience from the 20-year Reza Khan era, having complete knowledge of the situation in Iran and the world; thus, by issuing a statement on 1323/3/13 SH, (11 Jumada al-Thani 1363 AH), he reminded of the appropriate time for fundamental transformation: "Today is the day that the spiritual breeze has started blowing, and it is the best day for a reformist uprising. If you miss the opportunity and do not rise for God and do not return religious ceremonies, tomorrow a bunch of vagrants and lustful people will dominate you and make all your religion and honor subject to their false purposes".

Fourth Period of Life (From 1340 - 1368 SH)

Marja'iyya

This period coincides with the death of Ayatollah Borujerdi (10 Farvardin 1340). At this time, a large number of scholars and elites of the seminary insisted that Haj Aqa Ruhollah's practical treatise be printed, but he did not accept; therefore, his fatwas were obtained from his margin on the book Wasilat al-Najat by Sayyid Abu al-Hasan Isfahani and also the margin on Al-Urwah al-Wuthqa; until with the death of Ayatollah Hakim (1349 SH), a significant portion of the people became followers of "His Eminence Ayatollah Haj Aqa Ruhollah Musavi Khomeini".

Uprising of 15 Khordad 1342

This period marked a beginning for removing obstacles for the enemies of Iran and Islam. Concurrently with the dominance of America over state affairs, pressure on the regime to implement American reforms increased, manifesting in the form of land reforms and the bill of provincial and county councils with a seemingly deceptive appearance; however, in essence, it signaled an ominous alliance and facilitated the dominance of America, Israel, and their agents over all affairs of the country. At this time, His Eminence Ayatollah Haj Aqa Ruhollah Khomeini stood firmly against the American reforms, and in retaliation, the Shah's regime raided the Feyziyeh School on the 2nd of Farvardin 1342, which coincided with the martyrdom of Imam Ja'far al-Sadiq (peace be upon him). In this incident, a number of people were martyred and injured. Haj Aqa Ruhollah addressed the people and scholars of Najaf and Qom, stating: "Today, silence is complicity with the tyrannical regime," and in his famous proclamation titled "Loving the Shah Means Plundering," he defined the direction of the struggle. The secret of the profound impact of his message and words on the psyche of the people, which drove them to the brink of self-sacrifice, must be sought in this authenticity of thought, firmness of opinion, and unblemished sincerity with them.

Ayatollah Khomeini exposed [the regime] in a message on the occasion of the fortieth day of the Feyziyeh tragedy: "I am determined not to rest until I put the corrupt regime in its place." He delivered his historic speech on 13 Khordad 1342 at the Feyziyeh School, addressing the Shah: "Sir, I advise you; Oh Mr. Shah! Oh Your Majesty Shah! I advise you; stop these actions. Sir, they are deceiving you. I do not wish that one day if they want you to go, everyone gives thanks." The Shah issued the order to silence his cry. On the evening of 14 Khordad, Ayatollah Khomeini was arrested and transferred to Qasr Prison. On the morning of the 15th, news of his arrest reached Tehran and other cities. People poured into the streets and moved toward the Shah's palace with the slogan "Either death or Khomeini." The uprising was severely suppressed and drowned in blood. The government intended to execute him after a trial; until a proclamation signed by scholars and marjas was published, in which they explicitly confirmed his marja'iyyah and demanded his release. Finally, Haj Aqa Ruhollah, after numerous protests, was returned to Qom on the morning of 19 Farvardin 1343, after ten months of imprisonment and surveillance. Uprising of 15 Khordad 1342 apparently subsided in fervor and movement; however, his exposure against the ratification of the Capitulation bill (judicial immunity of American employees) placed Iran on the verge of another uprising in Aban 1343. Haj Aqa Ruhollah issued a revolutionary statement on 4 Aban 1343, writing in it: "Let the world know that every hardship that the nation of Iran and Muslim nations have is from foreigners, from America. Muslim nations hate foreigners generally and America particularly ... It is America that supports Israel and its supporters ...". At dawn on 13 Aban 1343, he was arrested and transferred to Turkey on a military aircraft, and once again after a year, he was exiled to Iraq (Najaf). His transfer to Najaf was intended so that his personality would be overshadowed by other scholars of the great Najaf seminary; however, he became a shining star in the sky of jurisprudence of that thousand-year seminary and was respected by the scholars of that city.

Residence in Najaf

In Najaf, he began his advanced jurisprudence (kharij fiqh) lessons in the year 1344 at the Sheikh Ansari Mosque, which was counted among the most fruitful lessons of that seminary. His book Islamic Government or Velayat-e Faqih is also the text of one of the advanced jurisprudence lessons of that period. He always followed the events in Iran and maintained a revolutionary stance against the Shah's regime. Also, by teaching the theory of "Velayat-e Faqih", he presented his grand plan for establishing an Islamic government. Haj Aqa Ruhollah, during his thirteen years of exile in Najaf, trained numerous students who became strong pillars for the Islamic Revolution of Iran. From the beginning of his entry into Najaf, by sending letters and messengers to Iran, he maintained his connection with the fighters and called on them on every occasion to persist in pursuing the goals of the uprising. His sharp reaction against the regime's cultural, social, economic, military, and political programs, such as: "2500-year Empire Celebrations", "Shiraz Arts Festival", "Rastakhiz Party Dictatorship", "Changing the official calendar of the country from the epoch of the Hijra of the Prophet of Islam to the epoch of the reign of the Achaemenid kings", "Destruction of the livelihood of the lower class and expansion of shantytowns", "Indiscriminate purchase of military weapons from the West", "Iran's movement in line with America's goals in the Middle East", and "Suppression of political fighters" kept the oven of struggle hot.

Escalation of the Islamic Revolution in the Year 1356 SH and the People's Uprising

Although the Shah's regime was at the height of its power in the year 1355 SH (1976–77), it was facing a legitimacy crisis. The suppression of opponents reached a point where the regime was accused of human rights violations from beyond its borders. To remove this accusation and under the illusion that there was no danger to the continuity and stability of his regime, the Shah initiated the "Open Political Space" policy. Hazrat Ayatollah Khomeini, monitoring the events and the situation in Iran, announced in a message in Mordad 1356 (July–August 1977): "Now, due to the internal and external conditions and the reflection of the regime's crimes in foreign assemblies and press, it is an opportunity that scientific and cultural assemblies, patriotic figures, students inside and outside, and Islamic associations everywhere must immediately use and rise up frankly." Struggle groups and people who considered the Shah himself the agent of tyranny and dependency welcomed his message and were waiting for an opportunity for social protests. The suspicious death of Ayatollah Seyyed Mustafa Khomeini on the 1st of Aban 1356 (October 1977) and the magnificent ceremony held in Iran, was the starting point for the renewed rise of the clergy and the uprising of Iran's religious community. He referred to this event as one of the hidden divine graces. The Shah's regime took revenge by publishing an insulting article against him in Ettela'at newspaper. Public protest against this article led to the Qom uprising on 19 Dey 1356 (January 1978) and the continuation of protests in the year 1357 (1978). The regime resorted to deceptive measures, such as closing corruption centers and press freedom; but the people's will did not change, with the command of resistance from the Imam. The suppression of the 17 Shahrivar (September 8) march was a turning point in the escalation of the struggle. The Imam warned moderate strugglers against the slogan "Obliging the Shah to act according to the constitution while preserving the constitutional monarchy," the consequence of which was the regime's attempt to pressure the Imam and expel him from Iraq. The Imam's departure to Kuwait and the prevention of his admission, led to flying to France and residing in "Neauphle-le-Château" for the leader of the revolution. He was able to convey the voice of the revolution more loudly to the people of Iran and the world. The repercussion of the suppression of students and other strata of people on 13 Aban (November 4) and the Ashura day march on 20 Azar (December 11), made things harder for the Shah and his Western supporters. Successive changes of cabinets and martial law were also ineffective on the will of the Imam and the people. The leaders of four Western countries (USA, France, Germany, and Britain) reached the conclusion at the "Guadeloupe" conference that there was no hope for the survival of the monarchical system in Iran, and the Shah's exit and the coming to power of a non-military government could reduce the intensity of the crisis. Upon the Shah's departure, the Imam ordered the formation of the "Revolutionary Council" and returned to the homeland on 12 Bahman (February 1) with an unparalleled public reception. The people's revolution approached the happy outcome of victory with a historic speech at Behesht-e Zahra in Tehran and then the appointment of the government by him. The Day of God, 22 Bahman 1357 SH, a renewed morning breath in the nation's soul, was the day of the revolution's victory and the starting point of great historical transformations for the land of Iran, the Shia faith, and the Islamic world.

The prudence, wisdom, and authority of the leadership of Hazrat Imam Khomeini, especially in the first years after the victory, are very brilliant and distinguished.

Founder of the Islamic Republic of Iran and Leadership

File:Imam Ruhollah.jpg

His leadership period of ten years and four months officially lasted from 11 February 1979 to 4 June 1989. Imam Khomeini initially focused on consolidating the new political system and designed the "Islamic Republic" based on the foundations of "Shia Political Islam" and the exigencies of the modern world. Immediately following the victory, by calling the people to a referendum to determine the political system and forming the Assembly of Experts and the constitutional referendum, he demonstrated a new model of Islamic governance to the world. With the collapse of Pahlavi tyranny and the widespread prevalence of social freedoms, various groups were able to compete by holding meetings and disseminating their ideas; however, due to the lack of experience in living within an open political space and the absence of common ground among all social forces, this space soon turned into a widespread conflict. The arrangement of social forces, particularly certain groups and political parties influenced by Western and Eastern political schools (liberalism and communism), and their alignment against the "School of the Islamic Revolution"—which was derived from Imam's political thought and the demand of the Velayat-minded people—recorded countless bitter events in the history of the Revolution. These events, coinciding with the hostile approach of Global Arrogance led by America, Western and Eastern support for internal opposition groups, alongside the military aggression of the Ba'athist regime of Iraq representing the reactionary rulers of the Arab world, created conditions that could be said to have each been capable of altering the course of the Revolution and leading it to failure; however, the hand of God, the Imam's wisdom and authoritative leadership, and the sacrifice, loyalty, and awareness of the people of Iran paved the way for the Revolution. Imam Khomeini came to Tehran in January 1980 following a heart condition, and by residing there, took the helm of the Revolution. Crises such as changes in governments, disagreements among the three branches of power, the martyrdom of many system officials, problems arising from the imposed war, and others were subdued by his capable hand. His prudence in presenting the theory of "Absolute Guardianship of the Islamic Jurist" and establishing institutions such as the "Expediency Discernment Council" placed the way out of crises before the Revolution. The nation of Iran also guarded the great legacy of their Imam and held him in the utmost reverence. The affection of the Velayat-minded people for the Imam was such that in 1989, while bidding farewell to his pure body after years of enduring hardships and problems, the crowd presence was several times greater than the moment of his return to the homeland, and their love and steadfastness became deeper, their intention to continue the path of the Imam and the Revolution became more serious, and their system, despite all conspiracies and incidents, became more stable than ever before. The "Islamic Republic" is the most prominent fruit of Imam's life. He designed this political system in such a way that it did not rely on any individual, and in his will, he advised the nation thus: "Move forward with power and determination of will, and know that with the departure of one servant, no breach will occur in the nation's iron wall; for higher and superior servants are in service, and God is the guardian of this nation and the oppressed of the world."

Views on Rapprochement

Unity of the Islamic Ummah

That which brings nations closer together and constitutes the basis for the formation of a single nation is Islam.

Islam is a single nation. Islamic countries are as close to one another as the neighborhoods of a city. All are obligated under Islamic principles to remain united. All must, under the banner of Tawhid and with a united voice, confront those opposed to Islam, guide them toward Islam, and protect themselves from their evil.

Two Fundamental Problems of Islamic Countries

In his view, the fundamental problems facing Islamic countries are, above all, twofold: One problem is the issue between governments and the people, wherein governments are separated from the people in name; that is, neither does the government consider itself part of the people, nor do the people consider themselves part of the government. The key to this problem lies with the governments. If governments conduct themselves in such a way that the people feel they are their servants, the people will be willing to cooperate. The second problem, which is also fundamental for Islamic governments and nations, is the issue existing between the governments themselves. Although Islam has called for unity, and the Holy Quran regards Muslims and believers as "Ikhwah" (brothers), we nevertheless see differences existing between some Islamic governments. Why should two governments—both Islamic, both belonging to the same Islamic phenomenon and reality, sharing the same Quran and the same Prophet—why should they not accept the call of Islam? Especially since that call is for their own benefit. If this call is accepted and Islamic governments unite with one another—even if their national borders are preserved, provided they remain united—once this unity is achieved, the one billion Muslim population will become an immense power, greater and superior to all other powers. Moreover, they are equipped with faith, which is superior to all other equipment.

Some Muslims are Shia and some are Sunni; some are Hanafi, some Hanbali, and some are Akhbari. Fundamentally, raising this issue was incorrect from the start. In a society where everyone wishes to serve Islam and exist for Islam, such issues should not be raised. We are all brothers and stand together; it is merely that your scholars issued fatwas on certain matters, you followed your scholars, and became Hanafi; some acted upon the fatwas of al-Shafi'i, and another group acted upon the fatwas of Imam al-Sadiq (peace be upon him), becoming Shia. These are not reasons for disagreement. We should not have disagreements or contradictions with one another; we are all brothers. "Shia and Sunni" brothers must avoid all disagreements. Today, the disagreement between us benefits only those who believe neither in the Shia sect nor in the Hanafi sect or other sects. They want neither this nor that; their strategy is to create discord between you and us. We must realize that all of us are Muslims, all of us are people of the Quran and people of Tawhid, and we must strive and serve for the Quran and Tawhid.

Gentlemen! We are all responsible. The clerics bear the primary responsibility. Clerics must travel to various lands and remote areas; it is necessary for them to go to villages and towns and proclaim the matters we speak of. In remote areas, there may be some deception or malicious propaganda. They cannot conduct contrary propaganda in centers like Tehran or other major cities, but in remote villages and towns, they make obscure and incorrect statements; for example, they claim that religious minorities must be eliminated under an Islamic government! This is contrary to Islam. Islam has respected religious minorities; Islam respects religious minorities in our country. Similarly, in Islam there is absolutely no division between Shia and Sunni; there should be no division between Shia and Sunni. You must preserve unity of word. Our Infallible Imams advised us to unite with one another and maintain our community together. Whoever seeks to disrupt this community is either ignorant or malicious. One should not listen to such words.

The issue of disagreement between the followers of two groups and two sects dates back to the early days of Islam. At that time, the Umayyad caliphs, and particularly the Abbasids, sought to create division. They organized gatherings and fanned the flames [of discord]. Gradually, this disagreement caused competition to arise among the common Sunnis and the common Shias; otherwise, neither do the common Sunnis act according to the Sunnah of the Messenger of God, nor have the common Shias followed the Infallible Imams. Our Infallible Imams strove to include them in their congregation, pray with them, and attend their funerals. Time gradually moved in this direction, and the powerful did this so that these two groups would be occupied with each other, allowing them to do whatever they wished.

About three hundred years ago, foreign policy was implemented in Iran and in the East. They focused more on these issues. Their experts studied individuals and tribes, examined the people's psyche, and studied all aspects of our material conditions, seeking to exploit us in two ways: materially, as you can see they did; and spiritually, by fueling these differences and separating us further from one another. The fact that you see a single word spoken by a person here is made into a banner, printed by the thousands or hundreds of thousands—it is not an ordinary person doing this; it is these governments and foreigners who fan the flames and disseminate it in such a manner….

Sunni and Shia Unity and Brotherhood

We are one together, and we are not separate. The disagreement is a disagreement between two sects; this disagreement should not cause us to differ on the fundamentals of Islam. Islam is above such meanings that we should, due to methodological differences, do something against Islam. Seeing that Islam is currently in danger, it is incumbent upon all of us to join hands, abandon past mistakes, and cut off the hands that, like before, seek to separate us. I am a servant to all of you. We have come to save Islam from this situation, to save the Muslims from these divisions … .

Praise be to God, you have realized that those who seek to create distance between Sunnis and Shiism are neither Sunnis nor Shia. These people have no concern with Islam at all. Otherwise, anyone who believes in Islam, at a time when we must advance and triumph with the unity of all Muslims, God willing, would not come to fuel discord and raise divisive issues; this is nothing but an indication from abroad. And the great powers understood that what has held them back is Islam, the unity of Muslims, and brotherhood among all Islamic groups; therefore, they started from here to disrupt these.

One point is that in Islam, race, group, categories, language, such things are not relevant. Islam is for everyone and to the benefit of everyone. And we are brothers with you by the decree of the Quran, by the decree of Islam; and we are not separate from one another. With Kurds, with Turks, with Baluchs, all are brothers and we must live together. Now there is a country from which foreign hands have been shortened, and these internal criminals have either fled or are in corners. . One thing I emphasized was this meaning: that our Sunni brothers should not think that in Islam there is this notion that there is a difference between you and us. Just as the four schools within the Sunnis, however those schools differ from one another, yet all are brothers, not enemies, this too is a fifth school where there is no enmity, all are brothers; all are Muslims; all are people of the Quran; all follow the Great Messenger … You brothers must pay attention to this meaning: that these are conspiracies to prevent Islam from governing in Iran. These people are opposed to Islam. They are not opposed to the Kurd nor to the Persian; they are opposed to the foundation; they are opposed to Islam. And all Muslims have the duty to prevent them and suppress them.

... we must establish social cohesion and unity between the academic stratum and academic outputs, and the clergy stratum and religious schools and the outputs of religious schools. And between the brothers Sunni and Shia, so that they are also together. Just as the Sunni have four schools of thought that coexist, and the schools do not attack one another, ostensibly, we who are the fifth school sitting together, we should perform our own religious obligations, yet all of us stand together against those who are opposed to Islam. Well, we have many shared issues; in the principles of our schools of thought, our principles of faith, we are all shared. The Quran is everyone's Quran; Islam is everyone's Islam; the Prophet is everyone's Prophet. These are our commonalities. Let us remain united in these commonalities; and regarding the specifics of each, we have our own practices and our own etiquettes. This conflict is unnecessary; the conflict that arises is one that they create among us.

Death

Imam Khomeini underwent medical treatment starting on 2 Khordad, following the onset of a digestive system problem on 28 Ordibehesht 1368. Following a critical complication that arose at 3:00 PM on 13 Khordad during the course of his illness, on Saturday evening, at 22:20 on 13 Khordad 1368 Solar (3 June 1989 AD), corresponding to 24 Shawwal 1409 AH, at the age of 87, his soul departed this world and joined the exalted realm.

The material belongings left behind after him, according to the report of the Supreme Court—which, in accordance with Principle 142 of the Constitution, was tasked with investigating and reviewing the assets of the Leader and high-ranking officials of the system before and after their tenure, and Imam Khomeini was the first person to submit his asset list on 24 Dey 1359 to the Supreme Court—is as follows: "Not only has nothing been added to the Imam's assets, but the plot of land inherited by the Imam in Khomein was also distributed among the local needy during his lifetime after the Revolution. The Imam's only immovable property was his old house in Qom, which, since the time of his exile in 1343, had effectively been dedicated to the goals of the movement and served as a gathering place for the people. The simple basic living utensils in the house belonged to his wife, and the two existing worn carpets belong to no one and should be given to needy Sayyids. No cash funds remained from His Holiness, and whatever exists consists of religious dues in which the heirs have no claim." Thus, the estate left by a man who lived for nearly ninety years and ruled over the hearts of the people consisted of eyeglasses, a nail clipper, a comb, prayer beads, a Quran, a prayer rug, a turban, his clerical attire, and religious books.

The funeral ceremony was held on 16 Khordad with millions in attendance, and his body was buried on the same day at Behesht-e Zahra in Tehran, at the location that is now the 'Imam Khomeini Shrine'. He departed to meet his Lord with 'a calm heart, a confident soul, a joyful spirit, and a conscience hopeful of God's grace'.

See also

• The Islamic Revolution of Iran and France (Article)
• Islamic Republic of Iran
• Abdul-Karim Haeri Yazdi
• Islamic Revolution of Iran
• Islamic Government
• Islamic Unity
• Morteza Motahhari
• Kashmir
• Najaf
• Qom

Notes

• It is worth noting that the Imam's students include those who transcribed the Imam's lectures and some attained the rank of Marja'iyat; however, other virtuous and scholarly students also benefited from His Holiness and played a role in the process of struggle, victory, consolidation, and continuity of the Islamic Revolution, such as: Ayatollahs and Hojjat al-Islams Beheshti, Rabbani Shirazi, Saeedi, Sadr (Musa), Ghaffari, Qudusi, Motahhari, Mofatteh, Hashemi Rafsanjani, and ... .