• A LOOK AT IMAM KHOMEINI'S BELIEFS, IDEALS AND OBJECTIVES:
Now that this article, in pursuing the course of Imam Khomeini's life is approaching the last few days of his life, it behooves us to have a look, though quick and short, at some of the more important aspects of his thoughts and ideals. To be sure, a clear and complete picture, can be gained of the Imam's religious fundamentals and objectives, by a study of his entire written and spoken words and by attention to his actual conduct.
Imam Khomeini was a Shiite Muslim who solidly believed in the oneness or unity of Islam (regardless of its schisms) He believes that this unity is necessary vis-a-vis colonialits and the enemies of Islam. Call to unity forms an important part of Imam Khomeini's messages and speeches.
Hazrat Imam has ruled out any move that would break up the lines of the Muslims and lead to domination by colonialists. By issuance of unique decrees and his support of the Unity Week in the Muslim world and by his repeated messages, he shows the practicable ways for unity between the Sunni and shiite Denominations. During his leadership he opposed any move that would end in division and dispute between these two major sects of Islam.
Imam Khomeini belives that faith in the oneness of God, and in the mission of the Prophet of Islam, and faith in the holy Quran, as the eternal charter for guidance, and acceptance of mottoes and decrees, such as the (Nemaz) prayers, fasting, giving alms, haj and crusade are solid pillars for all the followers of various Islamic sects to come together in unity and stand up against the atheists and pagan enemies.
The reformist rise of the Imam and his messages are not meant for Iranian society only. He believed that man's intuition is based on monotheism, charity, search after truth and justice and, if general awareness increases and the evil of ego or (Nafs Ammara) and the outside Satan be harnessed and weakened, then, every human society will take to God-seeking and live in environments, rich in justice and peace. For this reason in all his public messages, the Imam has urged third wold captive nations and the oppressed peoples to rise against the arrogant world. After the victory of the Islamic Revolution, Imam Khomeini, openly posed the idea of forming the Party of the oppressed Peoples and defended it. The first universal gathering of international liberating movements convened in Iran during the Imam's sovereignty.
He often emphasized that the Islamic Revolution is enemy to the domineering objectives of the heads and of ruling cliques of America, the West and (former) Soviet Union and not to the nations of these countries, who are themselves, victims of neo-colonialism. Imam Khomaini's motto was fighting the oppressor and defending the oppressed and he used to say, "We are neither cruel nor do we tolereate cruelty."
To get a better idea of the religious beliefs of Imam Khomeini, we had better read his answer to a London Times correspondent who had asked questions about them from the Imam:
"My belief and those of other Muslims are the issues that the Quran contains or those that have been uttered by the prophet of Islam and by rightful authorities aftert him. The root and essence of all those beliefs which are our dearest and most valuable beliefs, is monotheism. According to this principle we believe that the creator of the world and of all beings in the universe including mankind, is the one and only Exalted God who knows all and is capable of all things and to Him belong all things and objects. This principle teaches us to be submissive only before the power of God and to obey no man unless obeying him be tantamount to obeying God. On the basis of this principle, no individual has a right to force any other man to bow to him. Furthermore, this principle of faith teaches us the principle of human freedom that is, no man has a right to deprive an individual or community of liberty, to legislate for them, to regulate their conduct according to his own understanding of it which is generally defective, or regulate the conduct of others according to his wishes or desires. Still more, from this principle we come to believe that legislation for man's progress is with God alone, just as the laws of creation and being are willed by Him. Man 's happiness and perfection and that of the communities, are pawned to obedience to divine laws of which, mankind is informed through the Prophets (saw). Man's degradation and fall is due to deprivation of his rights and his submission to other human beings. Therefore, we must rise in opposition to these shackles and chains of bondage and to challenge those who invite us to servitude, and to liberate ourselves and the community, so that we may all be servants of God and submit ourselves to Him. It is for this reason that our social rules and regulations begin with opposition to dictatorial and colonialistic powers. Also, from this principle of faith, and belief in monotheism, we get the inspiration that all men are equal before God, who has created them all and all are His creatures and servants. This is the principle of equality of men and that man's only distinction and preference to one another rests in his virtue and freedom from perversion and sin. Therefore, all the things that upsets this equality, and institute vain and nonsense distinctions in the community must be fought."
Imam Khomeini used to say: "In Islam the Yardstick or criterion is the pleasure of God not persons. we weigh and measure the persons by the truth and not vice versa. The yardstick is the rightfulness and truthfulness." His Holiness the Imam, regarded men's nature and intuition as kneaded and inbred in love for the absolute perfection, which, exclusively belongs to God, He, it is, who is the source if all perfections and powers. The Imam often reminded his followers that: "The universe is God's Presence, so, do not sin in the presence of God!" "Fear none except God and put your trust only in God."
(His Holiness), the Imam considered the philosophy of the prophetic missions as means by which, men are led toward theosophy, to activate man's perfection seeking power, in negation of all darkness, in reformation of the society, and in establishment of equity and justice, as he has said: "Prophetic mission's aim is to salvage from darknesses, people's character, their ego, their soul and their bodies. It aims to put aside, all darknesses, to save men from the abyss of darkness, and lead them into light." he often lectured: "There is no light except Almighty God, the rest is all darkness!"
Imam Khomeini regarded Islam as the complementary seal of all divine religions and the most excellent and comprehensive divine school of guidance. He emphasized: "Islam is the highest degree of civilization." "The Islamic laws are progressive, comprehensive and complementary. "In Islam there is only one law, and that is the divine law." The Imam regarded Islam as the religion of worship and politics and often remarked: "Islam itself has been one of the founders of world's great civilizations." He counseled his followers: "Be careful, never to confuse the holy Quran and the salvation religion of Islam, with one of these, false, man made and perverted schools!" Elsewhere Imam Khomeini has said: "The major difficulty of the Muslims, is that, they have put aside the holy Quran and have gathered under the banners of others!""... Shiism which is a revolutionary school and is the continuation of the Prophet's true Islam, as the shiites themselves are, has always been under mean attacks by the despots and the colonialists"
With regard to his motives and objectives of his uprising and challenge, Imam Khomeini often emphasized that: "Our entire aim is Islam!" The Imam regarded the Islamic Revolution as a radiation of the eternal rise of Imam Hosein (40) (a.s.) on the day of Ashura (10th of Muharram, Martyrdom day of Imam Hosein (a.s.) ) which was made to save Islam from the clutches of the cruel perverts. He emphisized that: "Islam is not the exclusive religion for a particular nation, it recognizes no difference between Turks, Persians, Arabs or Ajams. Islam belongs to all. Race, tribe, language or color do not count in this religion. All are brothers and equal. Honor is in virtue and chastity and in Superior character and good conduct."
Imam Khomeini sees, martyrdom in God's path, as eternal honor, the pride of the saints, the key to happiness and the secret of victory. He saw seeking martyrdom as the result of love for God. About martyrdom and its essence and value, the Imam has said: "How negligent are men of the world, the mammonists those who seek the value of martyrdom in the annals of nature, and look for its description in songs, epics and poetry, and for its discovery they seek assistance from the art of imagination and the tome volume of thoughts!" With such logic, the Imam has said: "I tell you, faithful brothers, if we get wiped off the face of the earth by the treasonous hands of America and the Soviet Union, and with our red blood meet our God in honor, it is far batter than living lavishly under the red flag of the Red Army of the East or the black army of the West."
Imam Khomeini was a divine Philosopher and mystic, a jurisconsult, a reference authority (marjae) and at the same time the leader of the Islamic Revolution, and the founder of the Islamic Republic in Iran. He was acquainted with the principles of Western Philosophy, and was well-versed in the principles and arguments of logic and Islamic philosophy, in both approaches, the peripatetic and the intuitional. Perhaps it is safe to say that the Imam's philosophic insight was somewhat leaning toward intuitionism (Eshraqi and Presentativeness) or somewhat close to eclectic style of the Divine Hakim Mulla Sadra (41) with some differences and distinctions. Imam Khomeini taught philosophy on highest levels for 15 years. He followed philosophy as a path for recognition of the stage and the step taken to perceive the realities of existence and, thus, his philosophic outlook toward existence and pantheism and its stages, is deeply influenced by his school of mysticism.
lmam Khomeini's (Erfan or) mysticism is base on Quranic verses, narrations of the authorities of the Religion and the knowledge of the Saints within the framework of the holy Religion of Islam. He was opposed to negative mysticism which summarizes the faith and religion in some recitals and in cantations, and living in isolation, avoiding soclo-political responsibilities. The Imam believed that knowing oneself is the basis of theology and that purging oneself of ethical corruption and vices and acquisition of excellences are prerequisites to knowing God; and attaining to divine gnosis, and exalted moral stations is not possible, except by following the path which the great prophets and God's "proofs" on earth have learned and traversed. Therefore, Imam Khomeini was opposed to ways and asceticisms, that are outside the framework of the Religion, and he despised sanctimony and hypocritical (Erfan) gnosticism.
Imam Khomeini believed that in the risky breadth of the greater crusade or (jihad akbar) (fighting mean inclinations of the ego) and in peripatetic trips enroute the Four Journeys (Asfar Arbaeh) one must seek assistance from the real guides and true possesors of discoveries and miracles and not of those who feign such powers. One must apply to the Grand guardianship (walayat-e-ozma), that is the salvation boat and anything otherwise is entirely astray. Imam Khomeini's pure soul, his exalted spirit and his successful passage through the practical stages of spiritual traverse are best proof for the rightfulness of this passage. In this course or passage, Imam Khomeini reached such moral station and experienced such an intuitive comprehension and annihilation in God, that he, even vis-a-vis the Hallaj-like (42) claims of "I am God", would become upset, not because the simple-minded ones, alien to mysticism had excommunicated them (those clamiming to be God) rather, because in the expanse of existence, they witnessed things besides Haq and their claimed selfassertion "enniyyat" and being was a medium. Whereas in view of the Imam, only Almighty God is light (noor) and other things are all darkness, and darkness is non-existence of light and non-existence has no being, and existence is all, but, manifestation of God (Haq) and nothing but Him exists.
In addition to being highly versed in philosophy, (erfan), exegesis and Islamic ethics, and discourse (Kalam), Imam Khomeini was an outstanding jurisconsult with full knowledge of fiqh and principles which he taught for 30 years on highest level. Right now, apart from the numerous books written by the Imam on fiqh and principles, scores of lessons and courses taught by him have been compiled by his students and are available. Of the special features ascribed to the Imam's school of fiqh or jurisprudence, one is that he believed that fiqh and principles enjoy special genuineness. In the deductive stage of the precepts, he avoided associating philosophic, mystic and (Kalame) views with the decrees of fiqh. Imam Khomeini regarded the searching quality of fiqh and principles as a prerequisite to having a deductive or (ejtehadi) view, and he maintained that the factors of time and place have a determining role in (ejtehad) or deduction of decrees and ignoring them, results in inability to understand and answer the daily emerging issues. He further belived that the searching action of fiqh does not mean rendering infirm, the deductive procedure of the conventional ejtahad or jurisprudence. He therefore emphasized that the theologic assemblies ought to adhere to the traditional fiqh as a safeguard of the ways and methods of the competent ancestors in deduction of decrees, and deviation from this way would lead to heresy, and pose major dangers. Hazrat Imam wanted the theologic assemblies to reform and change within this frame work which he pioneered, By issuing revoluotionary decrees, the Imam opened the way to change the angle of perception extension to vital and essential problems of the society and he thus revived the forgotten chapters of the fiqh, and actually proved the unavoidable intervention of the factors of time and space.
Imam Khomeini has said: "In the view of a true jurisconsult Government is the pratical philosophy of the entire fiqh that concerns the entire span of man's life. Government represents the practical aspects of jurisprudence in confronting the whole gamut of social, political, military and cultural difficulties. Fiqh is the real and thorough theory of management of man from cradle grave."
On the basis of such viewpoint, Imam Khomeini has expounded the theory of "Formation of the Islamic Government on the basis of the guardianship of the faqih during occultation", and tried for years, for its realization. Although the theory of guardianship of the jurisconsult (Walayate Faqih), apart from the difference of viewpoints that has existed about the authorization extent of the Waliye Faqih, has enjoyed the consencus of opinions of the Shiite jurisconsults, yet its dimensions had not been adequately explored in the past because conditions had not been ready for it. Thus Imam Khomeini is the first person in centuries who has succeeded in establishing a religions government on the basis of leadership by a fully qualified mujtahid or jurisconsult. Of the prerequisites for such leadership are: self purification, and preservation, integrity, ingenuity for public administration, sagacity, justice and expertise in Islamic jurisprudence and divine laws. The Imam used to say: "Islamic government is the rule of the divine law over the people."
As the Imam perceived, the Islamic government, apart from the qualitative difference of objectives and ideals, from the organizational point of view, too, it has basic differences with contemporary political orders. According to this view point or theory, the "majority" becomes lawful on the basis of "truth" (haq), and in the wake of this the necessity to enforce walayat or guardianship depends on the presence of its conditions including public acceptance, which is realized via direct natural selection, or through election by the experts of the nation.
Therefore the link between the people and the leadership and the Islamic government is deep and faithful and because of this, Imam Khomeini could institute and conduct one of the most popular types of government. In this type of government, contrary the present day political orders, the people, after determination of leadership and carrying out elections, do not end their participation in politics, nor arc they left to themselves. Rather, their presence in the scenes of management of the Islamic society and participation in the destiny of the Islamic Order is guaranteed, as an incumbent religious duty. According to Imam Khomeini, the pillar of Islamic rule is based in reciprocal love and trust between the people and competent leadership. In this connection, the Imam has said: "Any Faqih who acts dictatorially, will be dismissed from guardianship." "Leader and leadership in the divine religions including Islam, is not in itself something grand to make men proud and self-conceited." It was such viewpoints that made Imam Khomeini used to say: "If they call me a servant, it is better than being called a leader. Being a leader is not what matters; What matters is servie; Islam has made it necessary for us to serve!", "I am a brother to the Iranian people and regard myself as their servant and soldier.", "In Islam, one thing is sovereign and that is the Law. Law was sovereign during the time of the Prophet (saw) too, the Prophet was the implementer." Addressing governments that regarded themselves as rulers, and superior to the people, Imam Khomeini has said: "Governments are a minority, for serving the people. They do not understand that governments must serve the people, not rule over them." "People 's awareness, their participation, cooperation and supervision with the government chosen by themselves, is by itself a major guarantee for protection of the society" The difference between this theory of national sovereignty and social security, and, the theory that, even in most democratic political systems, defines government and sovereignty only within the span of "power" and its accessories, and on this basis regards power as the most important pillar of social security, is quite clear. Imam Khomeini has said: "A great power cannot stand without a national base." The disintegration of the seemingly powerful communist order, on the one hand, and, on the other hand, the perpetuation of the Islamic Republic in Iran and its stability, inspite of the animosity of world's greatest powers of the day and the imposition of an 8-year war, all these are best proofs of the rightfulness of the Imam's theory.
It goes without saying that Imam Khomeini's view about Islamic Rule and people's position in it, have nothing to do wiht the so-called "Nationalism" in the political culture of the world, rather, it is the exact opposite of it. Nationalism, when it appears as an ideology, apart from its practical inability, ends up in an antithesis of value. Because, in such a view, if the nationalistic imaginings of each nation be introduced as defensible facts, it means that there are no stable facts and values, and they vary and change constantly, according to the number of nationalities, geographic and political boundaries, that are bing changed, so are the interpretations of facts, values, and issues such as justice, peace and freedom, just as well, numerous, changeable and antithetical. Naturally, in such conditions, that nation which, for any reason, possesses more power instruments or tools, regards imposing its domination over weaker nations, as its lawful right. Because exaggerated nationalism is nothing but superiority of race, color, language, and geographic and historic position. On the basis of historic documentary evidence, Imam Khomeini believed that, promotion of "nationalism and ethnocracy", institution of movements such as pan-Arabism, pan Turkism, pan Iranism and the like, in the third world and in Islamic countries, is the result of studies and efforts by colonialists to divide the countries, to sow dispute and to impose their domination. He (the Imam) used to say: "Great powers and their affiliates plan, in third world countries, is to set up these Muslim layers against one another and to divide these believers, to whom, God Almightly, has granted the spirit of brotherhood, and to call them by their ethnic names, i.e., Turkish nation, Arab nation, Kurd nation, etc, and even make them enemies of one another. This is exactly the opposite of Islam 's course, and contradicts the holy Quran." And so it was, that Imam Khomeini said: "Our Movement is Islamic before being Iranian."
In Imam Khomeini's view, the establishment of real peace in the world is but a crude thought, with the presence of the domineering arrogant powers and while accepting their domination. He used to say: "World peace and sanity is geared to the overthrow of the arrogant, and as long as these culture-less, domination-seeking bodies exist on earth, the meek will not gain the inheritance that Almighty God has granted them. " .... "That day is a blessing to us, in which, the domination of the world monger over our innocent nation and over other oppressed nations be broken and removed, and every nation holds its destiny in its own hands." "America may defeat us, but not our Revolution, and for this reason I am confident of our victory. America does not understant the concept of martyrdom!"
Concerming the nature of the usurper Israeli government, and its roots, the Imam has said: "America, this natural terrorist is a government that has set the whole world on fire, and its ally is world Zionism which, to achieve its greedy objectives, performs crimes that, pens and tongues are ashamed to utter." "From the viewpoint of Islam and Muslims and by all international criteria Israel is an aggressor and usurper. ".... "I regard the plan for independence of Israel and its recognition, a catastrophe for the Muslims and an explosion for Islamic governments."
After the victory of the Revolution, Imam Khomeini called the last Friday of the month of Ramazan, "Quds Day" and asked all Muslims of the world to hold annual demonstrations on this day as long as the Quds remains in the hands of the enemies of Islam, and thereby show their support for the Palestinian fighters.
In Imam Khomeini's opinion, the only way to liberate Quds is to believe in God and approach the school of martyrdom and armed crusade until complete annihilation of Israel.
With regard to communism Imam Khomeini has said: "From the first day of its emergenece, communist rulers have been and are the most dictatorial, power-seeking and monopolistic rulers in the world." In respect of the progress of the Western world, he has said: "We accept their progress but not their corruption of which they themselves complain." "Western education has removed mankind from his humanism." "We are not opposed to civilization, we oppose exported civilization, we want a civilization based on honor and humanism."
Hazrat Imam has emphasized the infrastructural role of culture and has often said: "Culture is the origin of all happiness or misery....what builds the nations is wholesome culture." "The belly, and the bread and water are not criteria, the main issue is the human honor." "Man is not human and cannot achieve his humanistic aims as long as he aeeks to continue living in the shadow of machine guns, cannons and tanks." "You must try, by your words and pens, to shelve the machine-guns and open the arena to pens, knowledges and sciences." Imam Khomeini negated and considered worthless, the arts that are at the service of colonialism. He also negated "art for art's sake." He used to say: "In islamic mysticism, art is clear description of justice, honor and equity. It must reflect the affliction of the hungry prople, anathematized by power and pelf"
In the area of education Imam Khomeini was both a theorotic and practical expert. By his educative methods, he had been able to set up, as pioneers of the great religious movement, a community which, until then, its culture and values had been trampled by the treachery of the Pahlavi dynasty and its affiliates and they had became inclined towards indifference. It is said that during the 15th Khurdad 1342 uprising, in those sorrowful conditions of social strangulation, his friends had asked the Imam: with what force did he want to rise and form the rule of justice? The Imam had pointed to the cradle of a baby. Oddly enough, 15 years later the Iranian Muslim youth were the main performers in the arenas of the unprising.
Imam Khomeini considered, self consciousness and its regular purging of all devilish and egotistic impurities throughout one's life, as a prerequisite attainment to true to perfection (kamal-e haqiqi), and he belived that fostering or education must start from childhood and even at foetal life, and so, he says: "No occupation is as honorable as motherhood" "A child's first school is its mother's lap. ", Addressing the community teachers, Imam Khomeini has said: "Take care, elementary school teaching is more important than university, because the mental development takes place in childhood." "Teachers are trustees, who, besides other things they have human beings intrusted to them." "All prosperities and miseries have their roots in school, and teachers have the keys." Imam Komeini regarded teaching as the profession of prophets and considered the guidance of the community towards Allah, as the most important occupation of teachers, apart from teaching formal sciences.
Imam Khomeini has called mankind, the juice or essence of all beings in the universe. He has said: "Man is a wonder that can develop into, either a heavenly or a devilish creature!" "By man's proper training and education, the entire world becomes reformed." He regarded upbringing and expurgation as having priority over classroom instruction. He belived that science, with all its exalted position, if not accompanied by expurgation, is an instrument in service of devilish objectives; as he said: "Knowledge in a vicious mind is more harmful than ignorance!"
One of the major outcomes of Imam Khomeini's movement was the reinstatement of women's part in the span of social activities. We dare say that, at no time in Iranian history had women gained as much general and political awareness as in this decade, nor have they been involved in their own destinies as today. During the climaxing days the Revolution, the women were present, shoulder-to-shoulder with men, and sometimes even ahead of men, in all scenes. During the imposed war, Iranian women's part in providing supplies for the war fronts, their encouragement of their bushands and brothers to participate in the defense of Islam and the Revolution, even their actual participation in providing supplies for the fronts, has been unprecedented in contemporary wars.
Right now, women are well active, along with men, in all social activities, in education, in universities, and in health organizations as well as, in government offices, etc,etc, whereas, before the Islamic Revolution's triumph, due to the unfavorable, polluted atmosphere that the regime of the Shah had developed, most of Iranian muslim women had, perforce, repaired to the atmosphere within the four walls of their homes and many girls, especially in provinces and rural areas, were deprived of schooling, and those who, in large cities, could participate in social activities defended their virtue and honor in most difficult conditions, and many felt impelled to give up education or quit their jobs.
The change that has occurred in the Iranian women society has been, more than anything else, as a result of Imam Khomeini's regard for the personality of women, and their station, and his defense of their rights. The Imam used to say: "In Islamic order, women enjoy the same rights that men have: the right to study, to work; to ownership, to vote and to be voted."
From the viewpoint of human rights, there is no difference between men and women, for both are human beings, and women are entitled to interfere in matters that concern their destiny just as men." "That which Islam opposes and regards as forbidden is corruption and vice, be it on the part of women or on the part of men." "We want women to stand on their lofty human station and not be toys... Islam does not want women to be playthings or dolls in the hands of men. Islam wishes to protect women 's personality and develop them into serious and capable human beings."
"Women are free, as men to choose their own destinies and activities." "Freedom in its Western from, which corrupts the young, girls and boys is condemned by Islam and wisdom."
Imam Khomeini's economic positions and recommendations were generally based on justice and giving priority to the rights of the deprived and the oppressed members of the community. He called service to the deprived, the highest worship and referred to them, as, the benefactors of the society and himself. Most of the recommendations of Imam Khomeini to the agents of the Islamic order is about care for the indigent and avoidance of developing palace residential conduct. He belived that the government, and its employees and managers are servants of the people and a servant has no right to demand for himself circumstances better than that of the public. The Imam has said: "One strand of the hair of the slum-dwellers and those who gave martyrs, is far superior, in honor, to all palaces and palace dwellers of the world." "Those who are with us to the end of the line, are the ones who tasted pain, deprivation and oppression." "The day a government becomes palace-minded, that is the day we must ring the knell of the government and of the nation."
Of the outstanding characteristics of Imam Khomeini, one, is that his words were all based on belief and truthfulness and he, before others, practiced what he taught. The living style of the Imam was a perfect example of asceticism, contentment and simplicity, and this style was not confind to his pre-leadership period. Rather, he believed that a leader's standard of living must be on a par with or even lower than, that of the, commonest layer of the population. He was attached to ascetic living all his life. Although tome volumes have been written and published about this aspect of the Imam's life, still the dimensions of his attachment to asceticism and simple living remain a great deal unexplored.
To get an idea of the Imam's simple living and his belief that extreme care must be taken in spending the Baitulmall (muslim treasury), it is enough to note that, it was according to his view emphasis that in article 142 of the constitution of the Islamic Republic, the supreme Court is obligated to investigate the assets of the leader and upper layer of responsible authorities of the Islamic Order, before and after their incumbency or assignment, to insure that, no unlawful increases have been made. Imam Khomeini was the first person to submit a list of his meagre assets to the state supreme Court (24/10/1359=Jan. 14, 1979). Immediately after the Imam's ascension, his son, in a letter that was printed in the newspapers, asked the Judiciary Power to investigate the assets of the Imam again in accordance with the Constitutional law.
The result of the investigation was published in a statement dated 11,4, 1368=July 2, 1989 by the Supreme Court. This statement revealed that during the lapse of time, not only nothing had been added to the Imam's assets, rather, a land lot that was inherited from his father was given to the indigent people of the place during his life and by his order.
The only immovable asset of Imam Khomeini is his old house in Qum, which, since his deportation in 1343, (1964) it has actually been and is available to the objectives of the Movement and used as a center for gatherings by student-clergies and public referrals and it actually lacks the appelation of personal property. The said list of assets which was prepared in 1359 and at the time of the Imam's ascension, after lawful control, revealed no addition but reduction. It was mentioned that the deceased had no personal assets except some books. The few rudimentary utensils necessary for simple living that was in the house, belonged to his wife. The two second hand rugs were not personal property and ought to go to the needy Seyyeds. Personal cash was zero; if any thing there was, it was religious alms belonging to the people left with the Reference Authority for religious expenses, and the heirs could not touch such funds. And so the remaining assets of a man who had spent about 90 years of his life in utter popularity, included eye-glasses, finger-nail clippers, beads, the Quran, prayer-mat,turban, clergymen's clothes and some religious books.
Those were the list of all the assets of a man who not only was the leader of an oil-rich country with tens of millions of population, rather, he ruled over the hearts of many more millions, the people who, when he issued mobilization order, lined up as candidates for martyrdom. These were the people who, upon hearing of the Imam's heart illness lined up at the hospital entrance ready to offer their to him. The secret of so much popularity may be searched for, only in his faith, asceticism and truthfulness.
Imam Khomeini favored or, rather, believed deeply in programming and discipline in life. He used to spend specific hours of each day and night in worship and devotion, prayers and recitation of the Holy Quran. Walking while invoking God and thinking, were other features of his daily program. At 90, he was one of the most active political leaders of the world. He would not forgo the exhilaration of service in the path of exalting the Islamic community and solving their problems, even in most vehement circumstances. In addition to daily reading major news, and official press reports, and scores of bulletins, and listening to radio news, and local television, Imam Khomeini listened, several times a day, to news analysis by Persian-speaking foreign radios, so that he could personally become aware of the process of the propaganda of enemies of the Revolution and contrive the ways to combat it. Pressing daily activities, and frequent meetings with authorities of the Islamic Order could not prevent the Imam from having contact with the common people whom he termed as the most essential assets of the Islamic Movement. The particulars of more than 3700 meetings with ordinary people, in the years after the triumph of the Revolution, are recorded in the two volumes of the book entitled "Mahzar-e-Noor" This goes far to indicate the Imam's deep interest and relation with the people of his time. He never made a decision affecting people's destiny unless, he first, faithfully, discussed it with them. He regarded the people as most trustworthy, for knowing the facts.
Imam Khomeini had a kind and determined face. His looks were solemnly attractive and replete with spirituality. Any crowd before him would involuntarity be attracted by his spirituality, and many would shed tears unconsciously. The people of Iran had a right, in their various mottos or slogans, to pray to God to take their lives and add, instead, a moment to that of Imam Khomeini. The world, alien to spirituality, may not believe this but those who had grown up with the Imam, appreciated every moment of the life of this loveable person, whose entire life was devoted to God and to service to the people.
The Arrogant World and Western mass media have done great injustice to Imam Khomeini, more so, to humanity. For years their widespread propaganda have aimed at besmearing the face of the Imam and the Islamic Revolution. Even now, several years after his ascension, scores of radio and television stations are, day and night, in increasing volume, broadcasting, in Farsi, messages deprecatory to the Imam and the Revolution, and to his ideals. America and most European countries make available extensive facilities to anti Revolution groups, including pro-monarchy, the leftists, and the Mujahedin (Hypocrites). Each year tens of books and hundreds of articles and periodicals are published with the intention of distorting the facts of Imam Khomeini's Movement. But, the sun of truth will break through the dark clouds of tumult and deception. The Western world whose existence had been based, since several centuries before, on domination, and exploitation of other nations and on deception of public opinion, has diagnosed the danger correctly. Which broad-minded person is there, who, on becoming acquainted with the life and the awakening messages of Imam Khomeini, be not attracted to his path? And, not rise against this cruel order that dominates the world.
Verily, why is the publication, distribution and study of Imam Khomeini's Last Message (Will) forbidden in most Arab and Islamic countries whose governments are dependent, puppet regimes? Why is it regarded as a crime? Such extensive mobilization of facilities and alliance, by heads of states, to curb the thought and movement of Imam Khomeini; what is it all about?! Is it anything but the fact that he was defending certain truths and values, for the lack of which, humanity has been burning, for centuries? For those who were acquainted with Imam Khomeini's immaculate life, have heard his message and known his personality, there is no doubt that the torch which the Imam has enlighted, shall not die out, nor be distorted amid all this hostile rigmarole. "Allah will complete His light, much as the unbelievers may dislike it." (43) (The Quran, sura Al-saff=Battle Array, verse 8)