The Life of Imam Khomeini (Volume 1)

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Item Code: IDK248
Author: M.J. Khalili and Dr. Salar Manafi Anari
Publisher: The Institute for Compilation and Publication of Imam Khomeini’s works
Edition: 2001
ISBN: 9643355020
Pages: 516 (1 Colour Illustrations)
Cover: Hardcover
Other Details 9.5" X 7.0"
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Book Description
Publisher's Preface

"Contraries Have Been Gathered in Your"


In the calmness of love, dedicate as a breeze, free like waves, more blooming than spring, more shining than the sun, firmer than mountain, bluer than the sky, greener than the jungle, whiter than white and clearer than water, a man calmly passed by us, a man who was history itself. The waves which were caused by his hands crossed the frontiers of the earth and joined the orbits. After him, the earth, too, got the smell of the heaven. Much has been said about him, still being said and will be said, but:
Whatever I may say in explaining love,
I get ashamed of it when I come to love itself.

The greatness and the reality of men like the late Imam (Khomeini) can never be described as they really are. His personality is the likeness of the sun when it hides its face for a while behind the curtain of alienation.

This which is in your hands is a discourse about the life and the memories of the Imam originally intended to present a new suggestion in this respect. The writer tries to get nearer to the depth of the Imam's personality, to explore, in a parallel movement, this holy life, and to study it exactly where it had been developed, ie. Within its chronical sequence, although his and our silent tongues repeat this verse of Mawlana:
Though the water of the sea is not drinkable,
Yet it must be tasted to quinch thirst!

Bruce Mazlish, a contemporary Western writer and thinker, in this book khumeini the Hidden, writes: "Two things have made Imam Khomeini what he is: one, his love of the Family of Revelation, and the other, his particular spirit of gnosticism.

The prismatic personality of the Imam and his prophetic appearance were gland tidings of security and faith, in the middle of an age which was about to get used to 'ungodliness'. The Imam's appearance and presence caused the nations to enthusiasm and to try to resurge before the Resurrection. Hence, immediately after the start of the Imam's prophetic movement, there rose successive great movements, not only in the Islamic countries, but also in the countries where there still was a remembrance and a name of God. The original objective of these tempests was to smash the idols of disbelief and polytheism all over the world. It was a movement in the name of God along time.

Years before, the informed and the priests of the temple of human thought had predicated this appearance and presence. The late Jalal Al-eAhmad, in his book under the litle Service and Betrayal of the Enlightened, quoted the speech of the informed sunny old man of Qum, who, in the dark night of the ignorance of the Time of Ignorance, rose his voice calling the world t light. Now, a prompter has raised his head out of the fetters, free like a whirlwind, inviting the world to wakeness, and entrusting the fire of gnosticism, love and spirituality to the long-nighted ones of the earth.

The late martyr Murtada Mutahhari, by way of depicting 'Ruhullah' [the spirit of God], says that he was the extract and digest of faith. It was this very faith which, bravely and intuitively, spoke of the decline of Communism, and of the need of the contemporary critical world for a Gnostic spirituality, the spirituality which he himself was its actual personification and crystallization. The Imam's message to Gorbachev was not a small one. It was the message of a man, who, after centuries, like a spiritual leader and an internal guide for his era, called out to the new Caesars and Casras to submit to the truth, the wonder of innateness and the conduct of love and faith. The world has heard, and it will also hear, his voice. Egypt, Algeria, Afghanistan, Pakistan, India, Arabia, Iraq, Lebanon, Syria, France, South Africa, America, England and tens of other small and large countries in the world testify how great the holy voice of that old spiritual man in its effect was, and how blessing! If only man knew that bread-tables are in need of the blessing of faith!

The important subject about this godly personality is his Shi'ite bringing-up. Shi'ism was like an arena for the manifestation of the truth of Islam in the whole of his historical presence, brandishing the standard of justice, and asking for a hatchet to let his Ibrahimian appearance and existence smash the idols of power, gold and dissimulation. It is a chain which, along history, uninterrupted, like successive waves continually struck at the cold and rocky shores of injustice, until they were broken and driven away, though through this conflict it, too, received slaps. The special movement of the Imam in his religious understanding and holy presence was based on prophetic and 'Alawi invitation to the truth of revelation, the law of justice and the path of love. All of these are the spiritual heritage of Shi 'ism which the Imam presented to the contemporary humanity. We would than man could understand the secret of the greatness which is deposited in this great heritage – the secret which the Imam, in his final advices, expressed in the form of his belief in the Thaqalayn.

The other subject which has no less importance is the Imam's gnosticism which was manifested in his high and heavenly soul, and disclosed existence in a holy witnessing. A refined soul which, with the grace of his pleasant breaths, filled the surface of the earth with the scent of his godly presence, and left signs of deliverance on whatever place he passed by. Ascetic at night, lion at daytime, had the old man received no light and no luminousness from the Truth of existence, he could not have lighted a torch along the path of the night-stricken humanity:

"Whoever kindles fire in himself is the light of the meeting!"
In the book Service and Betray of the Enlightened a chapter is devoted to the Imam's speech in the year 1342. Jalal stresses in this discussion that at a time when, in certain words, "the sky-beating firsts of power are disclosed and throughout disgraced" and have taken to flattery and begging at the doors of gold owners, the powerful and the master of dissimulation, the Shi 'ite authority is still wakeful, and remains raising the banner of fighting fascism and imperialism. Later on, Shams, quoting Jalal, said that during the Imam's visit to Qum, he saw in his hand the book There is Nothing in the West, and quite astonished, he said: "The authority who reads the newest books of the westerners is a man of insight and one must endeavour to entrust one's heart to him and follow him".

The Imam is th announcer of monotheism in the contemporary era. A great thinker, in the middle of the new century, said: "At a time when men of religion are empty-handed, what can the poets do?"

This talk comes true in respect of everybody who, in a time of difficulty, tries to undertake a great job. Undoubtedly, the Imam enjoyed the flow of the holy spirit of the Christ's breath, and thus he could breathe into the dead body of the new century the spirit of faith and love, and to historically carry out the desire of all the prophets. He used his strongest power against history in order to deny the empty-handedness of the spirit of the present era. It is these particularities which distinguish Imam Khomeini's revolution from other contemporary revolutions. Teda Scotchpel, the prominent contemporary sociologist, in his book dedicated to sociologically studying Iran's Revolution states all the theories of revolution about the Islamic Revolution of Iran and discusses them, and then concludes that none of those theories can sufficiently analyse this Revolution. The Islamic Revolution is a separately spun texture which must be separately studied.

The age of united disbelief is over, and now it is time for monotheism and a new era is staring. Imam Khomeini gave everything the colour and smell of holiness. The earth got a heavenly appearance, and the soil to the colour of the orbits. Literature had also a share of his presence and existence. Language, which formerly belonged to the multiplicity and used for tumult, got a divine colour, turned towards unity and was used for innate disposition.

Literature has a great power. This deep and astonishing power effectively participated in the bringing about of some contemporary schools of thought. In fact, if a school does not make use of literature for transmitting its ideas and teachings, it has actually done a great injustice to itself. Imperialism and Communism-the two sides of the coin of the western culture-tried to make use of the naked visage of literature to their own interests by reflecting it on the mirrors of minds. Now it seems that from that coin only one side is surviving, and that is the ugly visage of profit and capitalism, which kindles the fires of envy and greed in the souls of the people, and turns the people's lives and existence into dust and ashes. The Imam breathed a new spirit into literature. He regarded the language of poetry to be the loftiest and the most agreeable of languages. This was not just a complement. I t was a contradiction to the contemporary definition of literature. On the other hand, it was the climax and the rise to which literature, in its true sense, can reach. The literature of the innate nature, the literature of the truth and the literature of humanity and justice were becoming strange to themselves. The Imam very well was aware of the fact that if a school of thought could not correctly and eyecatchingly make use of literature, it would face difficulty in carrying out its objectives. Is it not that the miracle of Sealing Prophet was a verbal literary one? The Qur'an's inimitable literary structure showed that man, in his mental and moral maturity, attains to eloquency, and before this astounding geometrical constructions of words and meanings, he has but to how in homage. Nahjul Balaghah, too, shows the way to the wonderful literary maturity and eloquent speech.

The new age, which has brought a hundred lights,
Has opened its eyes in his lap.

When the late 'Allamah Iqbal of Lahore was reciting this verse, probably it did not occur to him that after half a century a man would rise and he himself would give to the new age hundreds of moral and divine luminous lights. With his special literature, which was his eminent, inimitable simple style, the Imam established a new ultra-way other than that of ordinary literature and men of letter Literature, thenceforth, was no more a mere art, but a need. The Imam's attachment to the great men like Sa'di, Mawlana, Hafiz and other great Gnostic poets, caused him to pay special attention to the Persians literature and the literary men of the land of illumination. His part in spreading literature was kneaded with the part of literature in spreading his objectives, and hundreds of thousands, nay, millions, of pages of matters, writings, poems and articles, were penned about him in literary form.

About the Imam plenty has been written and said. But those which are more important out of them, and historically survive longer, are the speeches and writings which have a deeper literary colour.

As it was already said, any school of thought which disregards the part of literature in spreading its ideals and teachings, will remain behind in the speedy literary contest, and will lose its addresses to the enchanting and attractive words of its opponents. The saying that the world of today is like a village, refers to this concept. Under the hegemony of technology and of the media, and by imposture and rorgery of propaganda and the magic of words, the ideas are deformed and bewitched, and they find no way to a seclusion except through tricks and Babylian confusion.

Nowadays literature and men of letters are to be thought of once again and literature is to be taken seriously, because the enemies are taking it seriously, too. The importance of any piece written about the Imam, his ideals and his aims, increases when it takes a literary tint. This text, at your disposal, has such an importance. This written piece tries to draw a literary, biographical holy picture, and, by suing the approved aspect of language, it is to show a beautiful readable text. Neglecting the historical share and the beauty of language is a neglect for which no generation and no age would forgive us.

Our sage men believed that one must be at the service of those words which kindle fire, not of those which pour cold water on the sparks of thoughts.

Basically, language is informative. This characteristic, due to its direction, is capable of being constructive or destructive. The Imam gave a constructive visage to literature, and tried to let it find, through making peace with innate disposition, a direction of humanity and unity. Now, if we are to move along with the Imam's desires and the values which he introduced to the contemporary history, we must regard important that which he stressed and confirmed, and follow up the same direction.

We have to try new borders in language, and to step into new valleys and practise new experiments which will increase our scientific and technical ability, and grant us success in the beauty contest.

In the work, the Imam's life is reviewed, from beginning to end, with a new attention and method. This review is twin with love and devotion. It is the pen of longing that, one the rug of separation, illustrates the historical fate of a loving people together with the object of their love. It is not a dry narration of history before you. It is the narrative of the consternation and love of a people who lovingly presented their full attachment, with complete sincerity, to the holy threshold of a spiritual old man, and manly and uprightly, they stayed constant in respect of this sacred allegiance. The sunny name of the Imam was brightly written on the forehead of the fate of this land. Now this book, thought small, is a mirror in front of the sun in order to have a suitable share of that everlasting radiance for the coming generations.

The writer tries, in a parallel movement, to relate how the stature of the young tree of Ruhullah became proudly fruitful in the body of the contemporary history, without any decrease and deduction. Truly, he has been accompanied by success in this work.

It we talk according to the new criterions, this work can be taken as a kind of historical novel: The plan and the prose are those of a novel, and the truth and the authority are those of history.

The writing, by returning to the time of beginning, takes care of the biography of the Imam's ancestors, with an insight in the picture and conduct of the existent men and women who, like pearls, opened to breed in themselves the pure jem of that divine being with the grace of the Holy Spirit, and to be a new and different starting point in history.

After a long introduction we come to the first chapter of the work. It starts with a detailed description of the historical situation of the town of Khomein, and how the Imam's ancestors settled there. Unlike a mere novel, here, all the narratives and episodes are documented, and only few signs and tidings have worn the apparel of mere written pieces lacking documents.

If the family of that great man, ny the felicity of their truthful hearts, could prevent distortion and reduction in the Shari 'ah, and presented a luminous picture of the holy truth in the clear mirror of their works, the Imam, on the same way, not only could, with his pen, guard that eternal epic, rather he started an event which, like a star, would remain evershining, and never decline from the sky of man's fate – The great act which God never bestowed the grace of performing its like upon any wise and learned man in all the history.

It is quite natural that there may be deficiencies in the text, which are not denied, but, as the Khajeh of Shiraz, Shamsuddin Muhammad, Hafiz – the Gnostic man who was greatly respected by the Imam – had said:
"Consider truthfulness and affection not the defects of sin,
As whoever is artless only looks at defects.
The key to the treasure of happiness is accepted by men of heart,
Let nobody get any doubt about this point."

It is hoped that those who are eager for the truth, and the is sighted people, may look with the eye of care and kindness at these drafts, and generously remind us of any deficiency they see, so that once again this book may appear freer from defects, better revised and with clearer arrangement, and stand upright in an apparel of better printing.

"Contraries Have Been Gathered in Your Attributes"10
"The Entire Arch of Existence is from Allah and to Allah:
The First Soliloquy
A house with a high tower83
The Visage of Sayyid Ahmed85
His Visage was the light of the town88
Sufrehs Spread in Yeas of Famine89
Twenty Seven Year later91
Sayyid Mustafa in Place of His Father92
A Fruitful Marriage93
Past Memories93
His House a Court of Justice95
The Khans of Khomein98
In 'Aliquli' Khan's Fort99
Aqa's Peasants Are Gentlemanly 100
The Layout After Lunch100
Ears Hear threatening sounds101
The Creator is Busy with another thing103
Waiting for a Great Event104
Moments of Another Creation104
From the World of the Womb to the Outside World105
The milkful Breasts of a Brave Nurse107
Birthday Party108
The Identity Card109
Family Name110
Destiny's Amazing Secrets111
Mother's Warm Bosom 112
The First Spring113
In Solitude with Nature114
Long Hair116
Swimming in the Pool117
Vague Memoirs118
Witnessing the First power-struggle120
Tales in Snowy Nights121
The Bitter Event of the Father's Martyrdom122
The Martyrdom of Aqa Mustafa126
The Reaction of Aqa Mustafa's Martyrdom128
The fate of the killers130
Stories on the Tongues of the Brothers131
The Two Brothers in Attire of Ruhani135
On the Saddles of Swift Horses136
Butterfly in the Cocoon137
The Seventh Art143
Watching Shabih Khani144
The Victory of the Constitutionalists147
Private Teacher148
Pleasurable Wrestlings149
The Celebration of the 3rd of Sha'ban150
Aqa Murtada's first speech150
The Celebration on the Middle of Sha'ban152
Lending Ears to the First Fervent Speech154
Dividing Iran156
Blood-Coloured Paintings158
The Fate of the Majlis159
Muhammad 'Ali Shah in Ruhullah's Eyes160
Disturbing News162
The Murder of Faridun Gabr162
Unsuccessful Assassination of Muhammad 'Ali Shah163
Killings in Urumiyeh164
The Majlis Demands 164
Complicated News 166
Childish Questions167
Sattar Khan and Baqir Khan in Ruhullah's Look168
Taqizadeh's Escape169
'Charandu Parand' and 'Mushu Gurbeh'170
Tabriz Still in Disorder171
Invocation for the Health of Shaykh Fadlullah172
Days Counted in Conflict with Despotism 173
Muhammad 'Ali Shah in the Orchard or the Russian Embassy175
Ruhullah's Wooden Pan in the Victory Celebrations177
Transferring Sultanate to Ahmad Shah178
The Old-Fashioned School of Mulla Abul Qasim183
A Gift to the Teacher of the Maktab186
Ruhullah at School 187
Entering the Theological School188
Persian literature and Arabic Grammar188
At Dawn on the Salat Carpet190
Having Breakfast in the Yard191
Brushing the Teeth as a Tradition of the Prophet192
Finishing Learning Grammar192
With the Logic 193
The Brother on the Chair of a Teacher196
Penmanship Exercise 196
Praising a Beautiful Handwriting is praising Allah 198
Breakages of Head, Brows and Hands 198
Jumping From High and Breaking the Leg 199
Avicenna; I am afraid of Cows 199
Iran in Penumbra of War I 200
The Parliament's Division Over the War 202
Iran's Neutrality in the World War I 203
The Worries of the Ottoman Government 204
The Germans and the Heroes of Tangistan 207
Ruhullah in the Trenches 208
Ruhullah's House Had Towers, Ramparts and Gun-Holes 209
Khomein Besieged by the Russians 210
Glorious Moments of Overwhelming Emotion 211
I was in the War 215
The People had power215
In the Context of Realities 216
Ruhullah's Features in His 15th 217
The cholera in the Town and the Departure of the Aunt and Mother 218
Two Years in the Sorrows for the Departed 219
Frightful News 220
Comiteyeh Mujazat (Punishment Committee) 221
Successive Assassinations 222
Assassination of Mirza Muhsin Mujtahid 222
Assassinating Muntakhabuddawlah 225
The Serial of Hezar Dastan228
Arresting the Members of the Comiteyeh Mujazat 229
Husayn Laleh Among the Arrested 230
The Meanness of Husayn Laleh Related by Him 231
The Footprints of the Masons 232
The Fate of the Members of the Comiteyeh Mujazat 234
The Jungle Uprising 235
An Epic Inspire by a Dream 237
The first visit to the North 240
News about the formation of the Russian Revolution 241
Temporary Good-Bye to Khomein 243
A Room in the Sepahdar School 245
Two New Teachers for Rereading Logic 246
Acquaintance with Grammar 247
In the Presence of Aqa 'Abbas Araki 249
Inquiring About the Day's Events by Writing an Arabic Letter 250
The Analysis of the Insecurity by Documents 252
New From the Capital 253
Death of the Late Tabataba'i, a Constitutionalist Scholar 254
Getting Prepared for a Big Work 256
Sensational Moments 259
The Subject of the First Official Speech 260
Nobody Accepted to Be Premier 261
A Tour in the Village of Arak 262
Catching Cold and Knowing Medicine 263
A Comment on the Hadith: Science is of two kinds 266
The Black Coup d'etat in a Cold Dawn 269
Secret Information 270
The feelings of Any Young Patriot 272
Sayyid Hasan Mudarris Among the Arrested 273
Ahmad Shah Recognizes the Coup D'etat 273
The Attitude of Dr. Musaddiq, Governor of Fars 274
Sayyid Diya's Answer to Musaddiq 276
Three Glad Tidings 277
O Young man, may you live long 278
The Coup d'etat's Statement on Domestic and Foreign Policies 279
Reda Khan's Announcement 281
Ayatullah Ha'iri in Qum 282
Once Again in Khomein 283
The New Year of 1300 284
Nowruz a National Feast 286
Chahar-Shanbah-Suri and Heart-Rending Event 288
Sufreyeh Haftsin 289
Memories of Childhood in the Moments of Passing to New Year 289
An Amazing Event in a Nowruz Meeting 291
Fire-Whirler and Tautological Answers 292
The Last Day in Khomein 293
The Russian and the British forces Leave Iran 296
A Review of Memoirs 297
Auguries and Legends 300
A Load of books on History 301
Realities of the Legends of shahnameh 303
Children Create Legends 305
Anushirwan the Just! 305
Isfahan is Half of the world 305
Shah Isma'il and Shah Tahmasib the safavids 308
Shah' Abbas the Great, the other side of the Coin 308
The Qajars: Inefficient and Bloodthirsty 310
Agha Muhammad Khan 311
Inefficiency and Bloodshedding: The two sides of a coin 312
Fath'ali Shah 313
A Portrait of Fath'ali Shah's Conduct 315
Muhammad Shah 318
Qa'immaqam and Mirza Aqasi 318
The Big Mistakes of Muhammad Shah 319
Amir Kabir in the Eyes of Aqa Ruhullah 321
Sultan-e Sahib Qiran 322
The Hazaweh Village 323
From the State of Servitude to the Highway of Chancellorship 325
Waqaye'eh Ettefaqiyyeh 325
Waqaye'eh Ettefaqiyyeh among Ruhullah's furniture 327
Hakim and Mahkameh, Physician and Clinic 328
Medicine of a Bulky old women 329
Traditional or New Medicine330
Amir's Achievements 331
Amir Kabir and Qa'ani 332
I seek refuge from vanity 334
Amir Went and the Shah Remained 335
Shah, Dissolute and Vagrant 337
Kamalul Mulk, the famous painter in the court 337
Poetry ascribed to the shah 337
A Journey to the Holy Shrines at Peak of Despotism 338
The Qualities of the Martyred Shah 339
Was the Shah Complicated? 339
Regie Agreement, Europe Souvenir 340
Matches Under Thousands of Bags of Tobacco 341
Sayyid Jamal's Letter to Mirza Shirazi 342
Today the use of Tobacco 344
Breaking the stems of the pipes 344
It was a judgement not a Fatwa 345
An old women of a poker in the Square 346
Shah's Submission 346
Broken Hookas in the Store-room of Ruhullah's House 347
The Bud of Growing a Fundamental Questions 348
Sincere complaining 350
A defence to protect the honour of the sanctuaries 351
The American Islam beyond Safavid Shi'ism 354
Islam in all Dimensions 355
The Stature of Political Thought is Gaunt 356
Great Men are to be regarded great 358
Is My beard ridiculous? 358
Muzaffaruddin Shah 359
Superstitions 360
The Unluckiness of Thirteen 360
The Anti-Superstition Devious Thinkers 361
A Superstition-Combatant should be a Superstitionist 362
Pouring water into the Ants' Hole 363
Cause of superstitions 363
Nice superstition-combating 364
Superstition-combating a desire and a duty 365
IN QUM 367
Ma'sumah is Qum 369
Visiting Ghusl in he Public Bathroom 370
Qum's Attraction 370
The Evidence of a Hadith 371
Aqa Ruhullah's Acquaintance With Mudarris 371
Sometimes in the Parliament 373
Teaching and Parliament Sessions must be serious 374
Impact of Mudarris' Political ideas on Ruhullah's speech 374
He always Respected and Esteemed Mudarris 376
Ruhullah's Initial Opinions About women 376
Women's rights in latest opinions 377
He had come to learn Fiqh, Not Politics 378
Adib Tehrani, Teacher of at-Mutawwal 379
The second teacher who prayed for rain 379
Ayatullah Yathrebi Kashani, the third teacher 380
Fervency for Learning Fiqh 380
Shahabadi, Shams Tabriz of Ruhullah 381
First Lesson in Gnosticism 381
Covering Several Years' Distance in Few Months 382
Ruhullah in the Eyes of Ayatullah Ha'iri 382
Philosophy at the Presence of Najafi Isfahani 383
Acquaintance with western philosophy 384
The Theory of the Evolution of the Species 384
Science and Religion face to face 385
The Book Creation of Man 386
Leap in the Evolution of Species 387
With Another Teacher of Philosophy He learnt Mathematics and Astronomy 388
The Complicated world of the Nature of line and Figure 389
Ptolemaic System 390
The Seven Earths and Skies 391
The Wonders of the Skies in Nocturnal Ascension 392
Man's Smallness in face of the sky's greatness 393
Astrology as a fire on the heap of proud thoughts 394
Where is the center of existence? 395
The Unity of the intelligent and the intelligible 396
Fati, as she says, is a clear-sighted one 397
The Greater Veil 398
Not all knowledge is in Philosophy 399
Surprising Sayings under Difficult and complicated conditions 400
Inviting Ayatullah Burujerdi (to Qum) 402
Notes 429
Glossary 494
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