Kashf al-Asrarsss (The Unveiling of Secrets) Author Language Persian Media type Book Kashf al-Asrar (: کشف الاسرار‎ Kashf al-Āsrār 'Unveiling of Secrets') is a book written in 1943 by, the founder of the, to respond to the questions and criticisms raised in a 1943 pamphlet titled The Thousand-Year Secrets (Persian: Asrar-i Hazarsala) by, who had abandoned clerical studies at seminary and in the mid-1930s published a modernist journal titled Humayun that advocated reformation in. Kashf al-Asrar is the first book that expresses Khomeini's political views. • ^ Koya, Abdar Rahman, ed. Imam Khomeini: Life, Thought and Legacy.. • ^ Ramin Jahanbegloo (2004)..

Jan 23, 2010. Download Shia Books (Urdu) Aadab e Islami - Volume I (PDF) Aadab e Islami - Volume II (PDF) Aalam e Barzakh (PDF) Aasaar-e-Haideri (PDF) Abdul Kareem Mushtaq - 14 Maslay (PDF) Abdul Kareem Mushtaq - Aqad Umeh Kalsoum (A.S) (PDF). It has a fantastic collection of Audio files for download. Home Al-Qasim Islamic Library Sufi Corner Books; Kashf-ul-Israr (کشف الاسرار) - Urdu Translation. Kashf-ul-Israr (کشف الاسرار) - Urdu Translation. Details: Written by Data Ganj Bakhsh (died 465 AH). Print Email Click here - Kashf-ul-Israr (کشف الاسرار). Related Articles. Sharah Kashaf-ul-Majoob (urdu) Hadrat Data.

Lexington Books. • ^ Hossainzadeh, Nura. • Ghorbani, M (2 June 2010)..

Resalat newspaper. Retrieved 15 February 2016. Retrieved 15 February 2016. • ^ Arjomand 1988, p.

161 • ^ Aghadadi, Meysam.. Islamic Revolution Document Center. Retrieved 15 February 2016.

• ^ Aghadadi, Meysam (2009). • Islamic Propagation Office of Qom Seminary.. External links [ ] •.

For other people named Khomeini, see. Ruhollah Khomeini's birthplace at Ruhollah Khomeini's ancestors migrated towards the end of the 18th century from their original home in,, in northeastern Iran, for a short stay, to the kingdom of – a region in the modern state of – whose were Muslims of origin. During their rule they extensively invited, and received, a steady stream of Persian scholars, poets, jurists, architects, and painters.

The family eventually settled in the small town of, just outside, the capital of Awadh. Ayatollah Khomeini's paternal grandfather,, was born in Kintoor. He left Lucknow in 1830, on a pilgrimage to the tomb of in, (now ) and never returned.

According to Moin, this migration was to escape from the spread of in India. In 1834 Seyyed Ahmad Musavi Hindi visited Persia, and in 1839 he settled in. Although he stayed and settled in Iran, he continued to be known as Hindi, indicating his stay in India, and Ruhollah Khomeini even used Hindi as a pen name in some of his.

There are also claims that Seyyed Ahmad Musavi Hindi departed from, instead of Lucknow. Childhood [ ] Ruhollah Musavi Khomeini, whose first name means 'spirit of God', was born on 24 September 1902 in,. He was raised by his mother, Hajieh Agha Khanum, and his aunt, Sahebeth, following the murder of his father, Seyed Mostafa Hindi, five months after his birth in 1903.

Ruhollah began to study the and elementary Persian at the age of six. The following year, he began to attend a local school, where he learned religion, noheh khani (lamentation recital), and other traditional subjects.

Throughout his childhood, he continued his religious education with the assistance of his relatives, including his mother's cousin, Ja'far, and his elder brother, Morteza Pasandideh. Education and lecturing [ ]. Khomeini as a student with his friends (second from right) After arrangements were made for him to study at the Islamic seminary in, but he was attracted instead to the seminary in.

He was placed under the leadership of. In 1920, Khomeini moved to Arak and commenced his studies. The following year, Ayatollah Haeri Yazdi transferred to the Islamic seminary in the holy city of, southwest of, and invited his students to follow.

Khomeini accepted the invitation, moved, and took up residence at the Dar al-Shafa school in Qom. Khomeini's studies included Islamic law ( ) and jurisprudence ( ), but by that time, Khomeini had also acquired an interest in poetry and philosophy ( ). So, upon arriving in Qom, Khomeini sought the guidance of Ali Akbar Yazdi, a scholar of philosophy and mysticism. Yazdi died in 1924, but Khomeini continued to pursue his interest in philosophy with two other teachers, Javad Aqa Maleki Tabrizi and Rafi'i Qazvini. However, perhaps Khomeini's biggest influences were yet another teacher, Mirza Muhammad 'Ali Shahabadi, and a variety of historic, including and. Khomeini studied and was influenced by both the philosophy of, whom he regarded as the founder of logic, and, whose views 'in the field of divinity' he regarded as 'grave and solid'. Among Islamic philosophers, Khomeini was mainly influenced by and.

Khomeini in 1938 Apart from philosophy, Khomeini was interested in literature and poetry. His poetry collection was released after his death. Beginning in his adolescent years, Khomeini composed mystic, political and social poetry. His poetry works were published in three collections: The Confidant, The Decanter of Love and Turning Point, and Divan. His knowledge of poetry is further attested by the famed modern poet (1929–2000), who 'had spent many hours exchanging poems with Khomeini in the early 1960', and who says: 'For four hours we recited poetry. Every single line I recited from any poet, he recited the next.'

Ruhollah Khomeini was a lecturer at and Qom seminaries for decades before he was known on the political scene. He soon became a leading scholar of Shia Islam. He taught political philosophy, Islamic history and ethics. Several of his students – for example, – later became leading Islamic philosophers and also. As a scholar and teacher, Khomeini produced numerous writings on Islamic philosophy, law, and ethics.

He showed an exceptional interest in subjects like philosophy and that not only were usually absent from the curriculum of seminaries but were often an object of hostility and suspicion. Khomeini's speech against the in, 1964 Most Iranians had a deep respect for the Shi'a clergy or, and tended to be religious, traditional, and alienated from the process of pursued by the Shah.

In the late 19th century the clergy had shown themselves to be a powerful political force in Iran initiating the against a concession to a foreign (British) interest. At the age of 61, Khomeini found the arena of leadership open following the deaths of Ayatollah Sayyed Husayn Borujerdi (1961), the leading, although quiescent, Shi'ah religious leader; and (1962), an activist cleric. The clerical class had been on the defensive ever since the 1920s when the secular, anti-clerical modernizer rose to power. Reza's son, instituted a ', which was a further challenge to the Ulama. Opposition to the White Revolution [ ] In January 1963, the Shah announced the ', a six-point programme of reform calling for, of the forests, the sale of state-owned enterprises to private interests, electoral changes to women and allow non-Muslims to hold office, in industry, and a literacy campaign in the nation's schools.

Some of these initiatives were regarded as dangerous, especially by the powerful and privileged Shi'a (religious scholars), and as Westernizing trends by traditionalists (Khomeini viewed them as 'an attack on Islam'). Ayatollah Khomeini summoned a meeting of the other senior marjas of Qom and persuaded them to decree a boycott of the referendum on the White Revolution. On 22 January 1963 Khomeini issued a strongly worded declaration denouncing the and his plans. Two days later the Shah took an armored column to Qom, and delivered a speech harshly attacking the as a class.

Khomeini continued his denunciation of the Shah's programmes, issuing a manifesto that bore the signatures of eight other senior Iranian religious scholars. In it he listed the various ways in which the Shah had allegedly violated the constitution, condemned the spread of moral corruption in the country, and accused the Shah of submission to the United States and Israel. He also decreed that the celebrations for the Iranian year 1342 (which fell on 21 March 1963) be canceled as a sign of protest against government policies. Khomeini denouncing the on (3 June 1963) On the afternoon of 'Ashura (3 June 1963), Khomeini delivered a speech at the Feyziyeh drawing parallels between the Sunni Muslim caliph, who is perceived as a 'tyrant' by Shias, and the Shah, denouncing the Shah as a 'wretched, miserable man,' and warning him that if he did not change his ways the day would come when the people would offer up thanks for his departure from the country.

On 5 June 1963 (15 of ) at 3:00 am, two days after this public denunciation of the Shah Mohammad Reza Pahlavi, Khomeini was detained in Qom and transferred to Tehran. This sparked three days of major riots throughout Iran and led to the deaths of some 400. That event is now referred to as the. Khomeini was kept under house arrest and released in August. [ ] Opposition to capitulation [ ]. Khomeini in On 26 October 1964, Khomeini denounced both the Shah and the United States. This time it was in response to the 'capitulations' or diplomatic immunity granted by the Shah to American military personnel in Iran.

The famous 'capitulation' law (or 'status-of-forces agreement') would allow members of the U.S. Armed forces in Iran to be tried in their own military courts. Khomeini was arrested in November 1964 and held for half a year. Upon his release, he was brought before Prime Minister, who tried to convince Khomeini that he should apologize and drop his opposition to the government.

When Khomeini refused, Mansur slapped Khomeini's face in fit of rage. Two months later, Mansur was assassinated on his way to parliament. Four members of the were later executed for the murder. Khomeini in exile at, Turkey without clerical dress Khomeini spent more than 14 years in exile, mostly in the holy Shia city of, Iraq. Initially, he was sent to Turkey on 4 November 1964 where he stayed in the city of hosted by a colonel in the Turkish Military Intelligence named Ali Cetiner in his own residence.

In October 1965, after less than a year, he was allowed to move to Najaf, Iraq, where he stayed until 1978, when he was expelled by then-Vice President. By this time discontent with the Shah was becoming intense and Khomeini went to, suburb of, France on a. During the last four months of his exile, he was courted by press and politicians. Khomeini at Najaf By the late 1960s, Khomeini was a -e taqlid (model for imitation) for 'hundreds of thousands' of Shia, one of six or so models in the Shia world. While in the 1940s Khomeini accepted the idea of a limited monarchy under the – as evidenced by his book Kashf al-Asrar – by the 1970s he had rejected the idea. In early 1970, Khomeini gave a series of lectures in Najaf on Islamic government, later published as a book titled variously Islamic Government or ( Hokumat-e Islami: Velayat-e faqih).

This was his most famous and influential work, and laid out his ideas on governance (at that time): • That the laws of society should be made up only of the laws of God ( ), which cover 'all human affairs' and 'provide instruction and establish norms' for every 'topic' in 'human life.' • Since Shariah, or Islamic law, is the proper law, those holding government posts should have knowledge of Sharia. Since Islamic jurists or faqih have studied and are the most knowledgeable in Sharia, the country's ruler should be a who 'surpasses all others in knowledge' of Islamic law and justice, (known as a ), as well as having intelligence and administrative ability. Rule by monarchs and/or assemblies of 'those claiming to be representatives of the majority of the people' (i.e.

Elected parliaments and legislatures) has been proclaimed 'wrong' by Islam. • This system of clerical rule is necessary to prevent injustice, corruption, oppression by the powerful over the poor and weak, innovation and deviation of Islam and Sharia law; and also to destroy anti-Islamic influence and conspiracies by non-Muslim foreign powers. A modified form of this system was adopted after Khomeini and his followers took power, and Khomeini was the Islamic Republic's first 'Guardian'. In the meantime, however, Khomeini was careful not to publicize his ideas for clerical rule outside of his Islamic network of opposition to the Shah which he worked to build and strengthen over the next decade. In Iran, a number of actions of the Shah including his repression of opponents began to build opposition to his regime. Ayatollah Khomeini in front of his house at in a media conference Cassette copies of his lectures fiercely denouncing the Shah as (for example) '. The Jewish agent, the American serpent whose head must be smashed with a stone', became common items in the markets of Iran, helped to demythologize the power and dignity of the Shah and his reign.

Aware of the importance of broadening his base, Khomeini reached out to Islamic reformist and secular enemies of the Shah, despite his long-term ideological incompatibility with them. After the 1977 death of (an Islamic reformist and political revolutionary author/academic/philosopher who greatly popularized the among young educated Iranians), Khomeini became the most influential leader of the opposition to the Shah. Adding to his mystique was the circulation among Iranians in the 1970s of an old Shia saying attributed to the Imam Musa al-Kadhem. Prior to his death in 799, al-Kadhem was said to have prophesied that ' A man will come out from Qom and he will summon people to the right path'. In late 1978, a rumour swept the country that Khomeini's face could be seen in the full moon.

Millions of people were said to have seen it and the event was celebrated in thousands of mosques. He was perceived by many Iranians as the spiritual as well as political leader of the revolt. Additionally, the episode with the Khomeini's face in the moon showed that in late 1978 he was increasingly regarded as a messianic figure in Iran. As protests grew, so did his profile and importance. Although thousands of kilometers away from Iran in Paris, Khomeini set the course of the revolution, urging Iranians not to compromise and ordering work stoppages against the regime.

During the last few months of his exile, Khomeini received a constant stream of reporters, supporters, and notables, eager to hear the spiritual leader of the revolution. Supreme Leader of the Islamic Republic of Iran [ ] Return to Iran [ ]. Arrival of Khomeini on 1 February 1979. When asked about his feelings of returning from exile in the plane, he replied Hichi; 'Nothing' Khomeini was not allowed to return to Iran during the Shah's reign (as he had been in exile). On 17 January 1979, the Shah left the country (ostensibly 'on vacation'), never to return. Two weeks later, on Thursday, 1 February 1979, Khomeini returned in triumph to Iran, welcomed by a joyous crowd estimated (by BBC) to be of up to five million people. On his chartered flight back to 120 journalists accompanied him, including three women.

One of the journalists,, asked: 'Ayatollah, would you be so kind as to tell us how you feel about being back in Iran?' Khomeini answered via his aide: ' Hichi' (Nothing). This statement—much discussed at the time and since —was considered by some reflective of his mystical beliefs and non-attachment to ego. Others considered it a warning to Iranians who hoped he would be a 'mainstream nationalist leader' that they were in for disappointment. Khomeini and the interim prime minister, To others, it was a reflection of an unfeeling leader incapable or unconcerned with understanding the thoughts, beliefs, or the needs of the Iranian populace.

Khomeini adamantly opposed the provisional government of, promising 'I shall kick their teeth in. I appoint the government.' On 11 February (Bahman 22), Khomeini appointed his own competing interim prime minister,, demanding, 'since I have appointed him, he must be obeyed.' It was 'God's government,' he warned, disobedience against him or Bazargan was considered a 'revolt against God.'

As Khomeini's movement gained momentum, soldiers began to defect to his side and Khomeini declared ill fortune on troops who did not surrender. On 11 February, as revolt spread and armories were taken over, the military declared neutrality and the Bakhtiar regime collapsed. On 30 and 31 March 1979, a referendum to replace the monarchy with an Islamic Republic passed with 98% voting in favour of the replacement, with the question: 'should the monarchy be abolished in favour of an Islamic Government?' Islamic constitution [ ] Although revolutionaries were now in charge and Khomeini was their leader, some opposition groups claim that several secular and religious groups were unaware of Khomeini's plan for Islamic government by wilayat al-faqih, which involved rule by a marja' Islamic cleric.

They claim that this provisional constitution for the Islamic Republic did not include the post of supreme Islamic clerical ruler. The Islamic government was clearly defined by Khomeini in his book (Islamic Government: Governance of the Jurist) which was published while Khomeini was in exile in 1970, smuggled into Iran, and distributed to Khomeini's supporters. This book included Khomeini's notion of wilayat al-faqih (Governance of the Jurist) as well as the reasoning and in his view, the necessity of it in running an Islamic state.

Khomeini and his supporters worked to suppress some former allies and rewrote the proposed constitution. Some newspapers were closed, and those protesting the closings were attacked. Opposition groups such as the National Democratic Front and Muslim People's Republican Party were attacked and finally banned. Through popular support, Khomeini supporters gained an overwhelming majority of the seats in the Assembly of Experts which revised the proposed constitution.

The newly proposed constitution included an Islamic jurist of the country, and a to veto un-Islamic legislation and screen candidates for office, disqualifying those found un-Islamic. In November 1979, the new constitution of the Islamic Republic was adopted by national referendum.

Khomeini himself became instituted as the (Guardian Jurist), and officially became known as the 'Leader of the Revolution.' On 4 February 1980, was elected as the first president of Iran. Critics complain that Khomeini had gone back on his word to advise, rather than rule the country. Hostage crisis [ ]. Ruhollah Khomeini with and Shortly after assuming power, Khomeini began calling for Islamic revolutions across the, including Iran's Arab neighbor Iraq, the one large state besides Iran with a Shia majority population.

At the same time, Iraq's secular Arab nationalist leader, was eager to take advantage of Iran's weakened military and (what he assumed was) revolutionary chaos, and in particular to occupy Iran's adjacent oil-rich province of, and to undermine Iranian Islamic revolutionary attempts to incite the Shi'a majority of his country. In September 1980, Iraq launched a full-scale invasion of Iran, starting what would become the eight-year-long (September 1980 – August 1988). A combination of fierce resistance by Iranians and military incompetence by Iraqi forces soon stalled the Iraqi advance and, despite Saddam's internationally condemned use of poison gas, Iran had by early 1982 regained almost all of the territory lost to the invasion. The invasion rallied Iranians behind the new regime, enhancing Khomeini's stature and allowing him to consolidate and stabilize his leadership. After this reversal, Khomeini refused an Iraqi offer of a truce, instead demanding reparations and the toppling of from power.

In 1982, there was an attempted military coup against Khomeini. The Iran–Iraq war ended in 1988, with 320,000–720,000 Iranian soldiers and militia killed. Although Iran's population and economy were three times the size of Iraq's, the latter was aided by neighboring Persian Gulf Arab states, as well as the Soviet Bloc and Western countries. The Persian Gulf Arabs and the West wanted to be sure the Islamic revolution did not spread across the Persian Gulf, while the Soviet Union was concerned about the potential threat posed to its rule in central Asia to the north. However, Iran had large amounts of ammunition provided by the United States of America during the Shah's era and the United States illegally smuggled arms to Iran during the 1980s despite Khomeini's anti-Western policy (see ).

During war Iranians used human wave attacks (people walking to certain death including child soldiers) on Iraq, with his promise that they would automatically go to paradise—alJanna— if they died in battle, and his pursuit of victory in the that ultimately proved futile. By March 1984, Iran's population had dropped by well over two million.

This included an estimated one and a half million that had fled Iran, victims of political executions, and the hundreds of thousands of 'martyrs' from Khomeini's bloody 'human wave ' attacks on Iraq. The war continued for over seven years with mounting costs.

1988 saw deadly month-long Iraqi missile attacks on Tehran, mounting economic problems, the demoralization of Iranian troops, attacks by the American Navy on Iranian ships, oil rigs, and, and the recapture by Iraq of the. Khomeini in Jamaran, one year before his death In July of that year, Khomeini, in his words, 'drank the cup of poison' and accepted a truce mediated by the United Nations. Despite the high cost of the war – 450,000 to 950,000 Iranian casualties and USD $300 billion – Khomeini insisted that extending the war into Iraq in an attempt to overthrow Saddam had not been a mistake. In a 'Letter to Clergy' he wrote: '. We do not repent, nor are we sorry for even a single moment for our performance during the war.

Have we forgotten that we fought to fulfill our religious duty and that the result is a marginal issue?' Fatwa against chemical weapons [ ] In an interview with,, the eight-year war time minister of the, disclosed how had opposed his proposal for beginning working on both nuclear and chemical weapons by a fatwa which had never been made public in details of when and how it was issued. Rushdie fatwa [ ]. An illegal Persian edition of, denounced by Khomeini In early 1989, Khomeini issued a calling for the assassination of, an India-born British author. Rushdie's book,, published in 1988, was alleged to commit against Islam and Khomeini's juristic ruling (fatwā) prescribed Rushdie's assassination by any Muslim. The fatwā required not only Rushdie's execution, but also the execution of 'all those involved in the publication' of the book.

Khomeini's fatwā was condemned across the western world by governments on the grounds that it violated the universal human rights of and. The fatwā has also been attacked for violating the rules of by not allowing the accused an opportunity to defend himself, and because 'even the most rigorous and extreme of the classical jurist only require a Muslim to kill anyone who insults the Prophet in his hearing and in his presence.' Though Rushdie publicly regretted 'the distress that publication has occasioned to sincere followers of Islam', was not revoked. Khomeini explained, Even if Salman Rushdie repents and becomes the most pious man of all time, it is incumbent on every Muslim to employ everything he has got, his life and wealth, to send him to Hell. Rushdie himself was not killed but, the Japanese translator of the book The Satanic Verses, was murdered and two other translators of the book survived murder attempts. Life under Khomeini [ ] In a speech given to a huge crowd after returning to Iran from exile 1 February 1979, Khomeini made a variety of promises to Iranians for his coming Islamic regime: a popularly elected government that would represent the people of Iran and with which the clergy would not interfere. He promised that 'no one should remain homeless in this country,' and that Iranians would have free telephone, heating, electricity, bus services and free oil at their doorstep.

Under Khomeini's rule, (Islamic law) was introduced, with the Islamic dress code enforced for both men and women by and other Islamic groups Women were required to cover their hair, and men were not allowed to wear shorts. Alcoholic drinks, most Western movies, and the practice of men and women swimming or sunbathing together were banned. The Iranian educational curriculum was Islamized at all levels with the; the ' carried this out thoroughly. The broadcasting of any music other than martial or religious on Iranian radio and television was banned by Khomeini in July 1979. The ban lasted 10 years (approximately the rest of his life). Emigration and economy [ ] Khomeini is said to have stressed 'the spiritual over the material'. Six months after his first speech he expressed exasperation with complaints about the sharp drop in Iran's standard of living, saying that: 'I cannot believe that the purpose of all these sacrifices was to have less expensive melons.'

On another occasion emphasizing the importance of martyrdom over material prosperity, he said: 'Could anyone wish his child to be martyred to obtain a good house? This is not the issue.

The issue is another world.' He is also reportedly famous for answering a question about his economic policies by declaring that 'economics is for donkeys'.

This disinterest in economic policy is said to be 'one factor explaining the inchoate performance of the Iranian economy since the revolution.' Other factors include the long war with Iraq, the cost of which led to government debt and inflation, eroding personal incomes, and unprecedented unemployment, ideological disagreement over the economy, and 'international pressure and isolation' such as following the hostage crisis. Due to the, poverty is said to have risen by nearly 45% during the first 6 years of Khomeini's rule. Emigration from Iran also developed, reportedly for the first time in the country's history.

Since the revolution and war with Iraq, an estimated 'two to four million entrepreneurs, professionals, technicians, and skilled craftspeople (and their capital)' have emigrated to other countries. Suppression of opposition [ ] In a talk at the Fayzieah School in Qom, 30 August 1979, Khomeini warned pro-imperialist opponents: 'Those who are trying to bring corruption and destruction to our country in the name of democracy will be oppressed.

They are worse than Jews, and they must be hanged. We will oppress them by God's order and God's call to prayer.' However, in 1983, the helped him by providing a list of Soviet agents and collaborators operating in Iran to Khomeini, who then executed up to 200 suspects and closed down the Communist. The Shah and his family left Iran and escaped harm, but hundreds of former members of the overthrown monarchy and military met their end in firing squads, with exiled critics complaining of 'secrecy, vagueness of the charges, the absence of defense lawyers or juries', or the opportunity of the accused 'to defend themselves.'

In later years these were followed in larger numbers by the erstwhile revolutionary allies of Khomeini's movement—Marxists and socialists, mostly university students—who opposed the theocratic regime. Following the 1981, Ayatollah Khomeini declared the Mojahedin and anyone violently opposed to the government, 'enemies of God' and pursued a mass campaign against members of the Mojahedin,, and parties as well as their families, close friends, and even anyone who was accused of counterrevolutionary behavior. In the, following the unsuccessful operation Forough-e Javidan against the Islamic Republic, Khomeini issued an order to judicial officials to judge every Iranian political prisoner (mostly but not all Mujahedin) and kill those judged to be ( mortad) or 'waging war on God' ( ).

Almost all of those interrogated were killed, estimates of their number vary from 1,400 to 30,000. Minority religions [ ]. Main article: After the Shah left Iran in 1979, a Kurdish delegation traveled to Qom to present the Kurds' demands to Ayatollah Khomeini. Their demands included language rights and the provision for a degree of political autonomy. Khomeini responded that such demands were unacceptable since it involved the division of the Iranian nation. The following months saw numerous clashes between Kurdish militia groups and the Revolutionary Guards. The referendum on the Islamic Republic was massively boycotted in Kurdistan, where it was thought 85 to 90% of voters abstained.

Khomeini ordered additional attacks later on in the year, and by September most of Iranian Kurdistan was under direct martial law. Death and funeral [ ]. Mourning men in residence of Khomeini around his seat area,, 4 June 1989. Khomeini's health declined several years prior to his death. After spending eleven days in Jamaran hospital, Ruhollah Khomeini died on 3 June 1989 after suffering five heart attacks in just ten days, at the age of 86 just before midnight.

He was succeeded as Supreme Leader. Iranians poured out into the cities and streets in enormous numbers to mourn Khomeini's death in a spontaneous outpouring of grief. In the scorching summer heat, fire trucks sprayed water on the crowds to cool them. At least 10 mourners were trampled to death, more than 400 were badly hurt and several thousand more were treated for injuries sustained in the ensuing pandemonium.

A large percentage of the population of Iran lined the 32-kilometre (20 mi) route to Tehran's Behesht-e Zahra cemetery on 11 June 1989, for the funeral of Ayatollah Ruhollah Khomeini. Western agencies estimated that 2 million paid their respects as the body lay in state. Figures about Khomeini's initial funeral attendance which took place on 4 June range around 2.5–3.5 million people.

Early the following day, Khomeini's corpse was flown in by helicopter for burial at the. Iranian officials postponed Khomeini's first funeral after a huge mob stormed the funeral procession, destroying Khomeini's wooden coffin in order to get a last glimpse of his body or touch of his coffin.

In some cases, armed soldiers were compelled to fire warning shots in the air to restrain the crowds. At one point, Khomeini's body fell to the ground, as the crowd ripped off pieces of the death shroud, trying to keep them as if they were holy relics. According to journalist James Buchan: Yet even here, the crowd surged past the makeshift barriers. John Kifner wrote in the New York Times that the 'body of the Ayatollah, wrapped in a white burial shroud, fell out of the flimsy wooden coffin, and in a mad scene people in the crowd reached to touch the shroud'. A frail white leg was uncovered. The shroud was torn to pieces for relics and Khomeini’s son Ahmad was knocked from his feet.

Men jumped into the grave. At one point, the guards lost hold of the body. Firing in the air, the soldiers drove the crowd back, retrieved the body and brought it to the helicopter, but mourners clung on to the landing gear before they could be shaken off. The body was taken back to North Tehran to go through the ritual of preparation a second time. The second funeral was held under much tighter security five hours later. This time, Khomeini's casket was made of steel, and in accordance with Islamic tradition, the casket was only to carry the body to the burial site. In 1995, his son was buried next to him.

Is now housed within a larger mausoleum complex. Succession [ ]. Ali Khamenei and Grand Ayatollah, a former student of Khomeini and a major figure of the Revolution, was chosen by Khomeini to be his successor as Supreme Leader and approved as such by the in November 1985. The principle of and the Islamic constitution called for the Supreme Leader to be a marja (a grand ayatollah), and of the dozen or so grand ayatollahs living in 1981 only Montazeri qualified as a potential Leader (this was either because only he accepted totally Khomeini's concept of rule by Islamic jurists, [ ] or, as at least one other source stated, because only Montazeri had the 'political credentials' Khomeini found suitable for his successor). In 1989 Montazeri began to call for liberalization, freedom for political parties. Following the execution of thousands of political prisoners by the Islamic government, Montazeri told Khomeini 'your prisons are far worse than those of the Shah and his SAVAK.' After a letter of his complaints was leaked to Europe and broadcast on the, a furious Khomeini ousted him from his position as official successor.

To deal with the disqualification of the only suitable marja, Khomeini called for an 'Assembly for Revising the Constitution' to be convened. An amendment was made to Iran's constitution removing the requirement that the be a Marja and this allowed, the new favoured jurist who had suitable revolutionary credentials but lacked scholarly ones and who was not a Grand Ayatollah, to be designated as successor. Ayatollah Khamenei was elected Supreme Leader by the on 4 June 1989. Grand Ayatollah continued his criticism of the regime and in 1997 was put under house arrest for questioning what he regarded to be an unaccountable rule exercised by the supreme leader.

Political thought and legacy [ ]. Khomeini Mausoleum According to at least one scholar, politics in the Islamic Republic of Iran 'are largely defined by attempts to claim Khomeini's legacy' and that 'staying faithful to his ideology has been the for all political activity' there.

Throughout his many writings and speeches, Khomeini's views on governance evolved. Originally declaring rule by monarchs or others permissible so long as law was followed Khomeini later adamantly opposed monarchy, arguing that only rule by a leading Islamic jurist (a ) would ensure Sharia was properly followed (), before finally insisting the ruling jurist need not be a leading one and Sharia rule could be overruled by that jurist if necessary to serve the interests of Islam and the 'divine government' of the Islamic state. Khomeini's concept of (ولایت فقیه, velayat-e faqih) as Islamic government did not win the support of the leading Iranian Shi'i clergy of the time. Towards the 1979 Revolution, many clerics gradually became disillusioned with the rule of the Shah, although none came around to supporting Khomeini's vision of a theocratic Islamic Republic. There is much debate to as whether Khomeini's ideas are or are not compatible with democracy and whether he intended the Islamic Republic to be a democratic republic.

According to the state-run Aftab News, both ultraconservative () and reformist opponents of the regime ( and ) believe he did not, while regime officials and supporters like Ali Khamenei, and believe Khomeini intended the to be democratic and that it is so. Khomeini himself also made statements at different times indicating both support and opposition to democracy. One scholar,, explains this disagreement as coming from Khomeini's belief that the huge turnout of Iranians in anti-Shah demonstrations during the revolution constituted a 'referendum' in favor of an Islamic republic. Khomeini also wrote that since Muslims must support a government based on Islamic law, Sharia-based government will always have more popular support in Muslim countries than any government based on elected representatives. Khomeini offered himself as a 'champion of Islamic revival' and unity, emphasizing issues Muslims agreed upon – the fight against Zionism and imperialism – and downplaying Shia issues that would divide Shia from. Khomeini strongly opposed close relations with either or nations, believing the Islamic world should be its own bloc, or rather converge into a single unified power.

He viewed Western culture as being inherently decadent and a corrupting influence upon the youth. The Islamic Republic banned or discouraged popular Western fashions, music, cinema, and literature. In the Western world it is said 'his glowering visage became the virtual face of Islam in Western popular culture' and 'inculcated fear and distrust towards Islam,' making the word 'Ayatollah' 'a synonym for a dangerous madman. In popular parlance.' This has particularly been the case in the United States where some Iranians complained that even at universities they felt the need to hide their Iranian identity for fear of physical attack. There Khomeini and the Islamic Republic are remembered for the and accused of sponsoring hostage-taking and terrorist attacks, and which continues to apply economic.

Khomeini greeted by the people Before taking power Khomeini expressed support for the. 'We would like to act according to the Universal Declaration of Human Rights. We would like to be free. We would like independence.'

However once in power Khomeini took a firm line against dissent, warning opponents of theocracy for example: 'I repeat for the last time: abstain from holding meetings, from blathering, from publishing protests. Otherwise I will break your teeth.' Many of Khomeini's political and religious ideas were considered to be progressive and reformist by leftist intellectuals and activists prior to the Revolution. However, once in power his ideas often clashed with those of modernist or secular Iranian intellectuals. This conflict came to a head during the writing of the Islamic constitution when many newspapers were closed by the government. Khomeini angrily told the intellectuals: Yes, we are, and you are intellectuals: You intellectuals do not want us to go back 1400 years.

You, who want, freedom for everything, the freedom of parties, you who want all the freedoms, you intellectuals: freedom that will corrupt our youth, freedom that will pave the way for the oppressor, freedom that will drag our nation to the bottom. In contrast to his alienation from Iranian intellectuals, and 'in an utter departure from all other Islamist movements,' Khomeini embraced international revolution and solidarity, giving it 'precedence over Muslim fraternity.' From the time Khomeini's supporters gained control of the media until his death, the Iranian media 'devoted extensive coverage to non-Muslim revolutionary movements (from the to the and the ) and downplayed the role of the Islamic movements considered conservative, such as the.' Khomeini's legacy to the economy of the Islamic Republic has been expressions of concern for the mustazafin (a term for the oppressed or deprived), but not always results that aided them. During the 1990s the mustazafin and disabled war veterans rioted on several occasions, protesting the demolition of their shantytowns and rising food prices, etc.

Khomeini's disdain for the science of economics ('economics is for donkeys' ) is said to have been 'mirrored' by the populist redistribution policies of former president,, who allegedly wears 'his contempt for economic orthodoxy as a badge of honour', and has overseen sluggish growth and rising inflation and unemployment. Cartier Serial Number Ringmaster. In 1963, Ayatollah Ruhollah Khomeini wrote a book in which he stated that there is no religious restriction on corrective surgery for. At the time Khomeini was an anti-Shah revolutionary and his fatwas did not carry any weight with the Imperial government, which did not have any specific policies regarding transsexual individuals. However, after 1979, his fatwa 'formed the basis for a national policy' and perhaps in part because of a penal code that 'allows for the execution of homosexuals', as of 2005 Iran 'permits and partly finances seven times as many gender reassignment operation as the entire '. Mural of Khomeini Appearance and habits [ ] Khomeini was described as 'slim', but athletic and 'heavily boned'. He was known for his punctuality: He's so punctual that if he doesn't turn up for lunch at exactly ten past everyone will get worried, because his work is regulated in such a way that he turned up for lunch at exactly that time every day.

He goes to bed exactly on time. He eats exactly on time. And he wakes up exactly on time. He changes his cloak every time he comes back from the mosque. Khomeini was also known for his aloofness and austere demeanor. He is said to have had 'variously inspired admiration, awe, and fear from those around him.' His practice of moving 'through the halls of the madresehs never smiling at anybody or anything; his practice of ignoring his audience while he taught, contributed to his charisma.'

Khomeini adhered to traditional beliefs of holding that things like urine, excrement, blood, wine etc. And also non-Muslims were some of eleven ritualistically 'impure' things that physical contact with which while wet required ritual washing or before prayer. He is reported to have refused to eat or drink in a restaurant unless he knew for sure the waiter was a Muslim. Mystique [ ] Khomeini was noted by many for his mystique. Before the revolution he benefited from the widespread circulation of a attributed to the Imam who is said to have prophesied shortly before his death in 799 that: A man will come out from and he will summon people to the right path.

There will rally to him people resembling pieces of iron, not to be shaken by violent winds, unsparing and relying on God' Khomeini was the first and only Iranian cleric to be addressed as 'Imam', a title hitherto reserved in Iran for the of the early Shi'a. He was also associated with the or 12th Imam of Shia belief in a number of ways. One of his titles was Na'eb-e Imam (Deputy to the ). His enemies were often attacked as and (corrupters of the earth), religious terms used for enemies of the Twelfth Imam. Half Life 2 Crack Only Free Download. Many of the officials of the overthrown Shah's government executed by Revolutionary Courts were convicted of 'fighting against the Twelfth Imam'.

When a deputy in the asked Khomeini directly if he was the 'promised Mahdi', Khomeini did not answer, 'astutely' neither confirming nor denying the title. Khomeini and a child. As the revolution gained momentum, even some non-supporters exhibited awe, called him 'magnificently clear-minded, single-minded and unswerving.' His image was as 'absolute, wise, and indispensable leader of the nation' The Imam, it was generally believed, had shown by his uncanny sweep to power, that he knew how to act in ways which others could not begin to understand. His timing was extraordinary, and his insight into the motivation of others, those around him as well as his enemies, could not be explained as ordinary knowledge. This emergent belief in Khomeini as a divinely guided figure was carefully fostered by the clerics who supported him and spoke up for him in front of the people. Even many who firmly disapproved of his policies were said to feel the power of his 'messianic' appeal.

Comparing him to a father figure who retains the enduring loyalty even of children he disapproves of, journalist writes that defenses of Khomeini are 'heard in the most unlikely settings': A whiskey-drinking professor told an American journalist that Khomeini brought pride back to Iranians. A women's rights activist told me that Khomeini was not the problem; it was his conservative allies who had directed him wrongly. A nationalist war veteran, who held Iran's ruling clerics in contempt, carried with him a picture of 'the Imam'. Another journalist tells the story of listening to bitter criticism of the regime by an Iranian who tells her of his wish for his son to leave the country and who 'repeatedly' makes the point 'that life had been better' under the Shah. When his complaint is interrupted by news that 'the Imam' — over 85 years old at the time — might be dying, the critic becomes 'ashen faced' and speechless, pronouncing 'this is terrible for my country.'

An example of Khomeini's charisma is the effect a half-hour-long, 1982 speech on the Quran by him had on a Scholar from South Africa,. And the electric effect he had on everybody, his charisma, was amazing.

You just look at the man and tears come down your cheek. You just look at him and you get tears. I never saw a more handsome old man in my life, no picture, no video, no TV could do justice to this man, the handsomest old man I ever saw in my life was this man. Among some non-Muslim supporters, Khomeini made a different but also favorable impression.

Before Khomeini's coming to power, American academic and activist wrote that, 'the depiction of him [Khomeini] as fanatical, reactionary and the bearer of crude prejudices seems certainly and happily false'. Furthermore, Khomeini's 'entourage was uniformly composed of moderate, progressive individuals,' and that 'having created a new model of popular revolution based, for the most part, on nonviolent tactics, Iran may yet provide us with a desperately-needed model of humane governance for a third-world country.' Family and descendants [ ]. Khomeini with son () and grandsons ( and Yaser) In 1929, Khomeini married, the 16-year-old daughter of a cleric in.

By all accounts their marriage was harmonious and happy. She died in 2009. They had seven children, though only five survived infancy.

His daughters all married into either merchant or clerical families, and both his sons entered into religious life., the elder son, died in 1977 while in exile in, Iraq with his father and was rumored by supporters of his father to have been murdered by., who died in 1995 at the age of 50, was also rumoured to be a victim of foul play, but at the hands of the regime. Perhaps his 'most prominent daughter',, is a professor at the University of Tehran, and still alive. Khomeini's fifteen grandchildren include: •, granddaughter, married to, head of the, the main party in the country, and is considered a pro-reform character herself. •, Khomeini's elder grandson Hasan Khomeini, son of the Seyyed, is a cleric and the trustee of the and also has shown support for the in Iran, and 's call to the 2009 election results. • (Sayid Husain Khomeini), Khomeini's other grandson, son of Sayid Mustafa Khomeini, is a mid-level cleric who is strongly against the system of the.

In 2003, he was quoted as saying: 'Iranians need freedom now, and if they can only achieve it with American interference I think they would welcome it. As an Iranian, I would welcome it.' In that same year Husain Khomeini visited the United States, where he met figures such as, the son of the last Shah and the pretender to the. Later that year, Husain returned to Iran after receiving an urgent message from his grandmother. According to, quoting 'family sources', he was blackmailed into returning.

In 2006, he called for an American invasion and overthrow of the Islamic Republic, telling Al-Arabiyah television station viewers, 'If you were a prisoner, what would you do? I want someone to break the prison [doors open]. • Another of Khomeini's grandchildren, Ali Eshraghi, was disqualified from the 2008 parliamentary elections on grounds of being insufficiently loyal to the principles of the Islamic revolution, but later reinstated. Influence [ ] On the thirteenth anniversary of Ayatollah Khomeini’s death, Nasrollah presented a lecture. His speech is couched in overwhelmingly nationalist terms. He points to Khomeini’s revolution as having suffered in the past in the same way the resistance factions in Lebanon are nowadays suffering and have suffered in the past.

He adds that it is similar to the suffering the intifada and resistance in Palestine are going through at that time. Accordingly, Nasrollah seems to invoke Khomeini as more of a tactician to be admired and imitated particularly in terms of his steadfastness and intelligence. According to Nasrollah Imam Khomeini and his movement was not a political one severed from its roots.

Also nor was it Jihadi revival movement disconnected from its ideological background but the movement of Khomeini rested on a very solid theoretical, intellectual, scientific and doctrinal basis. He also believes that the problem of imam Khomeini with Muhammad Reza Shah Pahlavi was not only domestic and internal problem but Also Imam Khomeini know shah as an instrument of repression and agent of the United States. Therefore, the first conflict between imam and shah was the fact that the regime of Pahlavi was an American agent. Bibliography [ ] Khomeini was a prolific writer and speaker (200 of his books are online) who authored on the, on,, and. He also released books about,, poetry, literature, government and politics. His books include: • (Islamic Government: Governance of the Jurist) • The Little Green Book: A sort of Manifesto of Khomeini's political thought • (Forty Traditions) • Adab as Salat (The Disciplines of Prayers) • Jihade Akbar (The Greater Struggle) • • Notes [ ].

• Prior to the International system, every locality had its own time with 12 noon set to match the moment in that city when the sun was at its highest point in the sky. This was natural for an era when travel was relatively slow and infrequent, but would have played havoc with railway timetables and general modern long-distance communications.

In the decades after 1880 governments around the world replaced local time with 24 international time zones, each covering 15 degrees of the earth's longitude (with some exceptions for political boundaries). • ^ The original quote which is part of a speech made in 1979 can be found: 'I cannot imagine and no wise person can presume the claim that we spared our bloods so watermelon becomes cheaper. No wise person would sacrifice his young offspring for [say] affordable housing. People [on the contrary] want everything for their young offspring.

Human being wants economy for his own self; it would therefore be unwise for him to spare his life in order to improve economy [.] Those who keep bringing up economy and find economy the infrastructure of everything -not knowing what human[ity] means- think of human being as an animal who is defined by means of food and clothes[.] Those who find economy the infrastructure of everything, find human beings animals. Animal too sacrifices everything for its economy and economy is its sole infrastructure. A donkey too considers economy as its only infrastructure. These people did not realize what human being [truly] is.'

See also [ ] • • • References [ ]. • Brumberg, Daniel (2001). Reinventing Khomeini: The Struggle for Reform in Iran. University of Chicago Press..

• Daniel, Elton L. The History of Iran. Greenwood Press.. • DeFronzo, James (2007). Revolutions And Revolutionary Movements.

Westview Press.. • Karsh, Efraim (2007). Islamic Imperialism: A History. Yale University Press.. • Khomeini, Ruhollah; Algar, Hamid (2002). Islamic Government: Governance of the Jurist.

• Keddie, Nikkie R. Modern Iran: Roots and Results of Revolution. Yale University Press.. • Milani, Mohsen M. The Making of Iran's Islamic Revolution: From Monarchy to Islamic Republic. Westview Press.. • Moin, Baqer (2000).

Khomeini: Life of the Ayatollah. Martin's Press.. • Rāhnamā, 'Ali (1994).

Pioneers of Islamic Revival. • Reich, Bernard (1990).

Political Leaders of the Contemporary Middle East and North Africa: A Biographical Dictionary. Greenwood Press.. • • Bakhash, Shaul (1984). The Reign of the Ayatollahs: Iran and the Islamic Revolution. New York: Basic Books. • Harney, Desmond (1998). The priest and the king: an eyewitness account of the Iranian revolution.

• Khomeini, Ruhollah (1981). Algar, Hamid (translator and editor), ed.: Writing and Declarations of Imam Khomeini. Berkeley: Mizan Press. • Khomeini, Ruhollah (1980). Sayings of the Ayatollah Khomeini: political, philosophical, social, and religious.

• Mackey, Sandra (1996). The Iranians: Persia, Islam and the Soul of a Nation. • Molavi, Afshin (2005). The Soul of Iran: a Nation's Journey to Freedom. New York: Norton paperbacks. • Schirazi, Asghar (1997).

The Constitution of Iran. New York: Tauris. • Taheri, Amir (1985). The Spirit of Allah. Adler & Adler.

• Wright, Robin (1989). In the Name of God: The Khomeini Decade. New York: Simon & Schuster. • Wright, Robin (2000). The Last Revolution. New York: Knopf. • Ansari, Hamid,, The Institute for Compilation and publication of the work of Imam Khomeini • • • External links [ ] has original works written by or about: Wikiquote has quotations related to: Wikimedia Commons has media related to.

• • • (Free documentary) • (English Subtitles – Press TV Documentary) • on • on • on • Selected bibliography • • • • • • to, dated 1 January 1989. Daily Political offices Preceded by New title 1979–1989 Succeeded by Military offices Preceded by 1981–1989 Succeeded.