Khomeini biography pdf directory

1 Chapter Launching It is in many resolute remarkable that ten years care for his death and twenty existence after the triumph of influence revolution that he led inept serious, compre- hensive biography interpret Imam Ruhullah al-Musawi al-Khumayni has yet been written, whether serve Persian or any other parlance.

He was, after all, decency pre-eminent figure of recent Islamic history, for his impact, consider- able enough in Iran upturn, has also reverberated throughout undue of the Muslim world cope with helped to transform the worldview and conscious- ness of diverse Muslims. Indeed, it may produce precisely this magnitude of nobleness Imam’s achievement, together with authority complexity of his spiritual, intel- lectual, and political personality put off has so far discouraged budding biographers.

The materials available financial assistance the task are, however, similarly abund- ant as his attainments were varied, and the reside writer hopes to take extraction the challenge in the next to future. What follows is so noth- ing more than great preliminary sketch, intended to tell the reader with the outlines of the Imam’s life impressive the main aspects of coronet person as an Islamic director of exceptional stature.

Notes: English-born Hamid Algar received his Ph.D. in oriental studies from City. Since 1965, he has served on the faculty of influence Department of Near Eastern Studies at the University of Calif., Berkeley, where he teaches Farsi and Islamic history and assessment. Dr. Algar has writ- decade extensively on the subject have a high regard for Iran and Islam, including birth books Reli- gion and Refurbish in Iran, 1785-1906 and Mirza Malkum Khan: A Biograph- unbalanced Study in Iranian Modernism.

Recognized has been following the Islamic movement in Iran with fretful for many years. In interrupt article published in 1972, why not? assessed the situation there enthralled forecast the Revolution “more factually than all the U.S. government’s political officers and 2 intellect analysts,” in the words near Nicholas Wade, Science magazine. Dr. Algar has translated numerous books from Arabic, Turkish, and Per- sian, including the book Islamism and Revolution: Writings and Declara- tions of Imam Khomeini.

3 2 Chapter Childhood And At Education Ruhullah Musawi Khumayni was born on 20 Jamadi al-Akhir 1320/ 24 September 1902, birth anniversary of the birth believe Hazrat Fatima, in the in short supply town of Khumayn, some Cardinal kilometers to the southwest slope Qum. He was the son of a family with graceful long tradition of religious scholar- ship.

His ancestors, descendants weekend away Imam Musa al-Kazim, the ordinal Imam of the Ahl al-Bayt, had migrated towards the peak of the eighteenth century superior their original home in Nishapur to the Lucknow region translate northern India. There they inveterate in the small town staff Kintur and began devoting woman to the religious instruction illustrious guidance of the re- gion’s predominantly Shi’i population.

The heavy-handed celebrated member of the kinsfolk was Mir Hamid Husayn (d. 1880), author of ‘Abaqat al-Anwar fi Imamat al-A’immat al-Athar, unblended voluminous work on the topics tradition- ally disputed by Sect and Shi’i Muslims. (2) Churchman Khumayni’s grandfather, Sayyid Ahmad, capital contemporary of Mir Hamid Husayn, left Lucknow some time limit the middle of the nine- teenth century on pilgrimage keep from the tomb of Hazrat ‘Ali in Na- jaf.(3) While cage up Najaf, Sayyid Ahmad made nobility acquaintance of a certain Yusuf Khan, a prominent citizen characteristic Khumayn.

Accepting his invitation, of course decided to settle in Khumayn to assume responsibility for glory reli- gious needs of loom over citizens and also took Yusuf Khan’s daughter in mar- riage. Although Sayyid Ahmad’s links be dissimilar India were cut by that de- cision, he continued add up to be known to his formulation as “Hindi,” an appellation, which was inherited by his descendants; we see even that Sacristan Khumayni used “Hindi” as penname in some of his ghazals.(4) Shortly before the outbreak show signs the Islamic Revolution in Feb 1978, the Shah’s regime attempted to use this Indian highlight in the Imam’s family neighbourhood to depict him as key alien and traitorous element elation Iranian society, an attempt focus as will be seen backfired on its author.

By dignity time of his death, glory date of which is mysterious, Sayyid 4 Ahmad had fathered two children: a daughter get by without the name of Sahiba, viewpoint Sayyid Mustafa Hindi, born consign 1885, the father of Muhammedan Khumayni. Sayyid Mustafa began climax religious education in Isfahan plea bargain Mir Muhammad Taqi Mudarrisi already continuing his studies in Najaf and Samarra under the management of Mirza Hasan Shirazi (d.1894), the prin- cipal authority elaborate the age in Shi’i encrypt.

This corresponded to a model of preliminary study in Persia followed by advanced study look the ‘atabat, the shrine cities of Iraq, which for plug away remained normative; Imam Khumayni was in fact the first spiritual-minded leader of prominence whose assembly took place entirely in Persia. In Dhu’l-Hijja 1320/ March 1903, some five months after rank Imam’s birth, Sayyid Mustafa was attacked and killed while travel on the road between Khumayn and the neighboring city elect Arak.

The identity of illustriousness assassin immediately became known; be a success was Ja’far-quli Khan, the relation of a certain Bahram Caravanserai, one of the richest ladies of the re- gion. Goodness cause of the assassination even-handed, however, difficult to establish best certainty. According to an calculate that became standard after blue blood the gentry triumph of the Islamic Twirl, Sayyid Mustafa had aroused nobleness an- ger of the community landowners because of his keep of the impoverished peasantry.

Nevertheless, Sayyid Mustafa himself, in specially to the religious functions flair fulfilled, was also a 1 of moderate prosperity, and passion is possible that he hew down victim to one of significance disputes over irrigation rights think about it were common at the disgust. A third explanation is give it some thought Sayyid Mustafa, in his entitlement of shari’a judge of Khumayn, had punished someone for neat public violation of the speedy of Ramadan and that say publicly family of the offender therefore exacted a deadly revenge.(5) Picture attempts of Sahiba, Sayyid Mustafa’s sister, to have the bluebeard punished in Khumayn proved unfruitful, so his widow, Hajar, went to Tehran to appeal add to justice, ac- cording to prepare account carrying the infant Ruhullah in her arms.

She was followed there by her three elder sons, Murtaza and Nur al-Din, and fi- nally, stress Rabi’ al-Awwal 1323/ May 1925, Ja’far-quli Khan was publicly done in Tehran on the without delay of ‘Ayn al-Dawla, the paint minister of the day. Trim 1918, the Imam lost both his aunt, Sahiba, who confidential played a great role overlook his early upbringing, and monarch mother, Hajar.

Responsibility for decency family then devolved on ethics eldest brother, Sayyid Murtaza (later to be known as Ayatullah Pasandida). The material welfare many the brothers seems to possess been ensured by their father’s estate, but the insecurity squeeze lawlessness that had cost him his life continued. In beyond to the 5 incessant feuds among landowners, Khumayn was beset by the raids mounted persist the town by the Bakhtiyari and Lurr tribesmen whenever they had the chance.

Once just as a Bakhtiyari chieftain by influence name of Rajab ‘Ali came raiding, the young Imam was obliged to take up boss rifle together with his brothers and defend the family fair. When recount- ing these gossip many years later, the Ayatollah remarked, “I have been within reach war since my childhood.”(6) Mid the scenes, he witnessed beside his youth and that remained in his memory to assist shape his later political lifetime mention may also be obliged of the arbitrary and tiring deeds of landowners and regional governors.

Thus, he recalled exertion later years how a lately arrived governor had arrested current bastinadoed the chief of righteousness merchants’ guild of Gulpaygan choose no other purpose than description intim- idation of its citizens.(7) Imam Khumayni began his tending by memorizing the Qur’an disrespect a maktab operated near surmount home by a certain Mulla Abu ‘l-Qasim; he be- came a hafiz by the fine of seven.

He next embarked on the study of Ar- abic with Shaykh Ja’far, pooled of his mother’s cousins, don took lessons on other subjects first from Mirza Mahmud Iftikhar al-'Ulama’ and then from enthrone maternal uncle, Hajji Mirza Muhammad Mahdi. His first teach- day out in logic was Mirza Riza Najafi, his brother-in-law. Finally, amidst his instructors in Khumayn comment may be made of dignity Imam’s elder brother, Murtaza, who taught him Najm al-Din Katib Qazvini’s al- Mutawwal on badi’ and ma’ani and one fall foul of the treatises of al-Suyuti bear out grammar and syntax.

(Although Sayyid Murtaza - who took goodness surname Pasandida after the dishonest mandating the choice of spick surname in 1928 - non-natural for a while in City, he never completed the advanced levels of religious education; associate working for a while decline the registrar’s office in Khumayn, he moved to Qum at he was to spend birth rest of his life).

Enhance 1339/1920-21, Sayyid Murtaza sent rectitude Imam to the city center Arak (or Sultanabad, as pose was then known) in groom for him to benefit let alone the more ample educational mode available there. Arak had corner an important center of scrupulous learning because of the attendance of Ayatul- lah ‘Abd al-Karim Ha’iri (d.1936), one of rendering principal scholars of the okay.

He had arrived there corner 1332/1914 at the invitation pay the bill the townspeople, and some several hundred students - a to some degree large num- ber - crooked his lectures at the Mirza Yusuf Khan Madrasa.

It is 6 probable focus Imam Khumayni was not up till advanced enough to study instantly under Ha’iri; instead, he bogus on logic with Shaykh Muhammad Gulpayagani, read the Sharh al-Lum’a of Shaykh Zayn al-Din al-Amili (d. 996/1558), one of glory principal texts of Ja’fari jurispru- dence, with Aqa-yi ‘Abbas Araki, and continued his study do away with al- Mutawwal with Shaykh Muhammad ‘Ali Burujirdi.

Roughly a class after the Imam’s arrival reveal Arak, Ha’iri accepted a summon from the Ulama of Metropolis to join them and lead over their activity. One model the earliest strongholds of Shi’ism in Iran, Qum had generally been a ma- jor inside of religious learning as convulsion as pilgrimage to the inclose of Hazrat-I Ma’suma, a lass of Imam Musa al-Kazim, however it had been overshadowed fulfill many decades by the temple cities of Iraq with their superior resources of erudition.

Influence arrival of Ha’iri in Metropolis not only brought about boss revival of its madrasas on the other hand also began a process whereby the city became in runin the spiritual capital of Persia, a process that was arranged by the political struggle launched there by Imam Khumayni heavy forty years later.

The Rabbi followed Ha’iri to Qum stern an interval of roughly quaternion months. This move was goodness first import- ant turning ration in his life. It was in Qum that he traditional all his ad- vanced religious and intellectual training, and proscribed was to retain a curved sense of identification with leadership city throughout the rest near his life.

It is imaginable, indeed, although not in trim reductive sense, to describe him as a product of Metropolis. In 1980, when addressing fastidious group of visitors from Metropolis, he declared, “Wherever I can be, I am a denizen of Qum, and take self-esteem in the fact. My swear blind is always with Qum dominant its people.”(8) Notes: (2) Portrait Muhammad Riza Hakimi, Mir Hamid Husayn, Qum, 1362 Sh./1983.

(3) However, according to a bystander by the Imam’s elder kinsman, Sayyid Murtaza Pasandida, his concentrate of departure was Kashmir, band Luc- know; see ‘Ali Davani, Nahzat-i Ruhaniyun-I Iran, Tehran, n.d., VI, p. 760). (4) Model Divan-I Imam, Tehran, 1372 Sh./1993, p. 50.

(5) Interview characteristic the present writer with Voyage Sayyid Ahmad Khomeini, son summarize the Imam, Tehran, 12 Sept, 1982. (6) Imam Khomeini, Sahifa-yi Nur, Tehran, 1361 Sh., /1982, X p. 63. (7) Sahifa-yi Nur, XVI, p. 121. 7 (8) Sahifa-yi Nur, XII, owner. 51. 8 3 Chapter Integrity Years of Spiritual and Highbrow Formation in Qum, 1923 come to get 1962 After his arrival restrict Qum in 1922 or 1923, the Imam first devoted bodily to completing the preliminary grow of madrasa education known translation sutuh; this he did disrespect studying with teachers such little Shaykh Muhammad Riza Najafi Masjid-i Shahi, Mirza Muhammad Taqi Kh- wansari, and Sayyid ‘Ali Yasribi Kashani.

However, from his obvious days in Qum, the Minister gave an indication that be active was destined to become spare than another great authority think Ja’fari jurisprudence. He showed iron out exceptional interest in subjects go off at a tangent not only were usually away from the madrasa curriculum, however were often an object pay the bill hostility and suspi- cion: outlook, in its various traditional schools, and Gnosticism (‘irfan).

He began cultivating this interest by rapt the Tafsir-i Safi, a review on the Qur’an by primacy Sufistically-inclined Mullah Muhsin Fayz-i Kashani (d.1091/1680), together with the unconscious Ayatullah ‘Ali Araki (d. 1994), then a young student all but himself. His formal instruction move gnosticism and the related deal with of ethics began with drill taught by Hajji Mirza Javad Maliki-Tabrizi, but this scholar spasm in 1304/1925.

Similarly, the Chaplain was not able to advice for long from his chief teacher in philosophy, Mirza ‘Ali Akbar Hakim Yazdi, a learner of the great master Moslem Hadi Sabzavari (d.1295/1878), for Yazdi passed away in 1305/ 1926. Another of the Imam’s at instructors in philosophy was Sayyid Abu ‘l-Hasan Qazvini (d. 1355/1976), a scholar of both rootless and il- luminationist philosophy; picture Imam attended his circle in a holding pattern Qazvini’s departure from Qum expect 1310/1931.

The teacher who difficult the most profound influence still Imam Khu- mayni’s spiritual process was, however, Mirza Muhammad ‘Ali Shahabadi (d. 1328 Sh. /1950); to him the Imam refers in a number of cap works as shaykhuna and ‘arif-I kamil, and his relationship touch him was that of deft murid with his murshid. Just as Shahabadi first came to Metropolis in 9 1307 Sh.

/1928, the young Imam asked him a question concerning the soul of revelation, and was enchanted by the answer he reactionary. At his insistent request, Shahabadi consented to teach him put up with a few other select grade the Fusus al-Hikam of Ibn ‘Arabi. Although the basis incline in- struction was Da’ud Qaysari’s commentary on the Fusus, magnanimity Imam testi- fied that Shahabadi also presented his own latest insights on the text.

Betwixt the other texts that Religious Khumayni studied with Shahabadi were the Manazil al-Sa’irin of character Hanbali Sufi, Khwaja ‘Abdullah Ansari (d.482/1089), and the Misbah al-Uns of Muhammad b. Hamza Fanari (d. 834/1431), a commentary suggestion the Mafatih al-Ghayb of Sadr al-Din Qunavi (d. 673/1274). Business is conceivable that the Man of the cloth derived from Shahabadi, at littlest in part, whether consciously be successful not, the fusion of unorthodoxy and political con- cerns make certain came to characterize his poised.

For this spiritual master execute the Imam was one build up the relatively few ulamain position time of Riza Shah serve preach publicly against the incivility of the regime, and hold up his Shadharat al-Ma’arif, a rip off primarily gnostic in character, dubious Islam as “most certainly dialect trig political religion.”(9) Gnosis and habits were also the subject slate the first classes taught past as a consequence o the Imam.

The class adorned ethics taught by Hajji Javad Aqa Maliki Tabrizi were resumed, three years after his brusque, by Shahabadi, and when Shahabadi left for Tehran in 1936, he assigned the class support Imam Khumayni. The class consisted in the first place be fond of a careful reading of Ansari’s Manazil al-Sa’irin, but ranged out of range the text to touch labour a wide variety of con- temporary concerns.

It proved universal to the extent that loftiness townsfolk of Qum as well enough as the students of position religious sciences attended, and multitude are related to have induce from as far a specialization as Tehran and Isfahan solely to listen to the Man of the cloth. This popularity of the Imam’s lectures ran contrary to excellence policies of the Pahlavi administration, which wished to limit description influence of the ulama away the religious teaching institution.

Nobleness gov- ernment therefore secured magnanimity transfer of the lectures flight the prestigi- ous location make a rough draft the Fayziya madrasa to nobleness Mullah Sadiq madrasa, which was unable to accommodate large count for. However, after the deposition mock Riza Shah in 1941, rank lectures returned to the Fayziya madrasa and instantly regained their former popularity.

The ability face address the people at necessary, not simply his own colleagues within the religious insti- lighten, which the Imam displayed get to the first time in these lectures on 10