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Teaching of Imam Khomeini

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Teaching of Imam Khomeini, the teaching of various Islamic sciences by Imam Khomeini.

Imam Khomeini had teaching chairs in various fields and at different levels in the Seminary of Qom and Najaf. The teaching of Imam Khomeini included characteristics such as: comprehensible expression, strengthening critical thinking, nurturing mujtahids, high precision, persuasive teaching, and punctuality.

Imam Khomeini taught literature, fiqh, and usul in four stages: preliminaries, intermediate levels, advanced levels, and kharij. In addition to these subjects, he taught philosophy, 'irfan, and akhlaq.

Imam Khomeini taught intellectual sciences in the Dar al-Shifa School in Qom and taught Sharh al-manzuma and Asfar for at least twenty years. Concurrently with teaching philosophy, he taught the book Manazil al-sa'irin in practical mysticism and Qaysari's commentary on Fusus al-hikam in theoretical mysticism.

From 1324 to 1343 SH (1945–1964), centered on Kifayat al-usul, he taught kharij of usul, and from 1324 to 1342 SH (1945–1963) he taught kharij of fiqh. After Imam Khomeini's exile to Najaf, his fiqh classes began there in 1344 SH (1965), and during his fourteen years of exile, he taught al-Makasib al-muharrama, bay', and khiyarat for twelve years, and in the last two years, he taught the topics of defect in prayer.

Alongside teaching intellectual and transmitted sciences for seminary students, Imam Khomeini also taught ethics, and he also taught in some other sciences; including "Sharh al-shamsiyya" in logic and "Shawariq al-ilham" in 'ilm al-kalam.

Introduction

Teaching in Islam has a long history and a special position. Although the Holy Prophet (s) engaged in teaching in the mosque, from the second century, Imam al-Baqir (a) and Imam al-Sadiq (a) began teaching publicly[1] and then it continued in the seminaries of religious sciences, which are considered educational, research, and propagation institutions, in the fields of Arabic literature, natural sciences, logic, theology, beliefs, fiqh, usul, tafsir, hadith, 'irfan, etc.
In the Islamic science seminaries in the past, the selection of seminary students of religious sciences was done with traditional supervision and management.[2] The choice of lesson, professor, and duration of study was up to the students themselves, and despite the fact that schools were professor-centered,[3] professors usually did not enjoy material privileges and did not receive teaching fees. In this educational method, students, after studying for a while, would teach what they had learned to lower-ranking individuals. Imam Khomeini also held teaching chairs for decades in the Seminary of Qom and the Najaf in various fields such as philosophy, 'irfan, fiqh, usul, and akhlaq at different levels, and trained many students, especially in fiqh and usul.

Characteristics of Teaching

Imam Khomeini taught with the same common method in religious science schools, in which the professor sat on a minbar or teaching chair in a school or mosque and, without using educational aids, solely explained and clarified the textbook.[4]

Comprehensible Expression

He taught eloquently and understandably. At the beginning of the lesson, he explained the topic of discussion well, referred to the statements of the scholars, and quoted and criticized the arguments of the proponents,[5] in such a way that the student was trained to be free and independent.[6]

Strengthening Critical Thinking

He nurtured the spirit of research in his students, in such a way that his thinking prevailed over his tracking (following precedents). Furthermore, he advised students to criticize and object to the lesson topics and encouraged and emboldened them;[7] hence, he encouraged them to raise appropriate objections and avoid inappropriate silence in the class, and he answered their objections. He asked his students to approach the professor's opinion critically to become people of insight, and not to accept his words blindly (ta'abbudi),[8] and believed that if there were no objection in a lesson, that gathering resembled an elegy-reciting gathering;[9] accordingly, he not only asked the note-takers not to suffice merely with transcribing the professor's lesson, but also encouraged them to write critiques.[10] Sometimes he specially encouraged certain students for raising objections and questions.[11]

Nurturing Mujtahids

Imam Khomeini's lesson nurtured mujtahids, and his manner of entering and exiting jurisprudential, foundational (usuli), and philosophical discussions paved the way for the students' deduction and cultivated the spirit of research and the blossoming and fruiting of their dormant talents and immense seriousness.[12] Training a large number of competent, learned, researching, insightful, and time-aware students was one of his most important services to the Islamic seminaries and the Islamic Ummah.[13]

High Precision

Imam Khomeini always studied for his teaching and entered the discussion fully prepared in all dimensions of the lesson.[14] His effort was to first understand the subject correctly himself and then teach it.[15] His teaching had great precision, in such a way that it sometimes caused the class to be prolonged beyond the usual time.[16]

Persuasive Teaching

His method of teaching was persuasive[17] and was far from the difficulty and unconventional and complex terminologies present in some of the lessons of the seminary.[18] Presenting the branches and dimensions of the discussion, examining the evidence, and addressing various opinions have been considered among the characteristics of his teaching.[19] Imam Khomeini's teaching method in text-based lessons was such that he first read a few lines of the text and then explained the intended topic very well, in a way that he avoided confusing terminologies, and as a result, most people understood the materials; then he applied the explanations to the texts.[20]
In the kharij lessons of fiqh and usul, which are held in an ijtihadi manner, he first clarified the core of the discussion in the relevant subject with regard to the evidence; then he addressed the views of others and, in case of disagreement with their views, refuted their opinions while fully observing politeness.[21] Precision in observing the scope of the discussions has been mentioned as one of the characteristics of his lessons; in such a way that the customary ('urfi) view was well separated from the philosophical view in jurisprudential and foundational discussions.[22]
Imam Khomeini would study the topics of each day's lesson the night before and take notes from them[23] and presented his lesson, which had deep content, with beautiful expression and simple, fluent, and organized phrases.[24] After the lesson, he would return home and for about an hour, would not receive anyone so he could write down the discussed topics.[25] Although he wrote the topics in Arabic, he taught all of them in Persian.

Punctuality

He was very punctual in teaching, to the extent that it is said some students adjusted their work hours according to his lesson.[26] He tried to habituate his students to discipline in study and life; for instance, one day, affected by the late arrival of some students, instead of the lesson, he spoke about the necessity of disciplined studying and reminded them that the Sahib Jawahir wrote half a page of the book Jawahir even on the day of his son's death before the students gathered for the funeral.[27] He was never willing to cancel the lesson; to the extent that it is said that during a four-and-a-half-year course of usul lessons, excluding the usual holidays, he canceled his lesson only for two days.[28]

Amount of Lessons

Imam Khomeini considered the process of learning as the duty of the seminary students themselves, who must be diligent in understanding the lesson materials. He did not consider attending more than two lessons in one day to be proper, and believed that a student should only learn one main lesson along with research under a professor, and choose the other lesson as a secondary one, and not sacrifice his main lesson for the secondary one, nor should he spend his whole life learning from a professor.[29] During the years of teaching kharij fiqh and usul in the Seminary of Qom, he himself had one fiqh lesson and one usul lesson every day, and during the years of teaching in Najaf, he delivered only one kharij fiqh lesson a day; of course, at the time when he taught 'irfan, philosophy, fiqh, and usul at the intermediate level (sath), he delivered multiple lessons daily. Nothing has been reported from Imam Khomeini under the title of holiday lessons.

Textbooks

Imam Khomeini is one of the graduates of traditional Islamic seminaries and religious schools who engaged in teaching literature, fiqh, and usul in four stages: preliminaries, intermediate levels, advanced levels, and kharij. In addition to these lessons, he taught philosophy, mysticism, and ethics. These classes were held in various places (See also: Places of Study and Teaching of Imam Khomeini).
Based on available documents, Imam Khomeini taught Jami' al-muqaddamat, the book of Suyuti, and parts of Sharh al-lum'a to his wife in the first two stages.[30] Regarding the intermediate (sath) lessons, there is no document indicating Imam Khomeini's teaching, but according to the rule, whoever teaches at the advanced levels must have previously taught at lower stages as well, and for this reason, Imam Khomeini must have taught introductory courses in the seminary too. His teaching of the books Rasa'il, Makasib, and Kifayat al-usul has been reported.[31] Most reports of his teaching relate to advanced levels, kharij of fiqh and usul, philosophy, mysticism, and akhlaq.

Philosophy

After Imam Khomeini learned Sadrian philosophy and Transcendent Theosophy from Sayyid Abu l-Hasan Rafi'i Qazwini,[32] he began teaching it.

Sharh al-manzuma and Asfar

Although the exact date of the beginning of his philosophy teaching is not clear, it is certain that before 1348 AH / 1308 SH (1929), he taught intellectual sciences in the Dar al-Shifa School in Qom[33] and his teaching of philosophy, as he himself mentioned, continued even after the demise of Abd al-Karim Ha'iri Yazdi and until the arrival of Sayyid Husayn Burujirdi to the Seminary of Qom in 1323 SH (1944), one of his main scholarly occupations was teaching intellectual sciences;[34] this teaching continued until 1328 SH (1949).[35] Therefore, he taught Sharh al-manzuma and Asfar for at least twenty years[36] and his official classes in intellectual sciences ended around the years 1328 SH (1949), after which no report of his public teaching of philosophy has been observed;[37] however, Sayyid Mustafa Khomeini learned parts of Asfar from his father in Tehran in 1374 AH / 1334 SH (1955).[38] The transcriptions of philosophy written by Sayyid Abd al-Ghani Musawi Ardabili also relate to the years 1323–1328 SH (1944-1949).[39]

Reasons for Discontinuation

Various reasons have been mentioned for the discontinuation of Imam Khomeini's intellectual classes.[40] He himself says that after the arrival of Sayyid Husayn Burujirdi in Qom in 1323 SH (1944), at the request of individuals like Murtada Mutahhari, he engaged in teaching kharij and stayed away from intellectual sciences;[41] but the claims that Imam Khomeini suspended his philosophy class out of respect for Mirza Mahdi Ashtiyani with his arrival in Qom during the years 1324-1327 SH (1945-1948)[42] or that it was suspended after the migration of Sayyid Muhammad Husayn Tabataba'i (1281-1360 SH / 1902-1981) to Qom,[43] cannot be correct; because based on available documents, his public teaching of philosophy continued until 1328 SH (1949)[44] and the arrival of Ashtiyani and Tabataba'i in Qom relates to years before this date; just as the claim that one of the reasons for the discontinuation of his philosophy class was the opposition of some seminary members, such that they even excommunicated him because of his philosophy classes,[45] is also incorrect; because Imam Khomeini considers these events to relate to the childhood period of his son Sayyid Mustafa Khomeini[46] who was born in 1309 SH (1930), which is years before the end of his philosophy teaching.

Sensitivity regarding Participants

From the very beginning of teaching intellectual sciences, he had a special sensitivity toward the participants in his philosophy class and sometimes asked those who were not adept in precise sciences not to participate in his class, and sometimes, due to external oppositions, he would temporarily suspend the philosophy class out of expedience. He even objected to making philosophy classes public and widespread in the seminary.[47] To participate in his philosophy class, which was held privately, the capability of the students had to be confirmed by one of the professors; and after participating in the class for a while, he had asked the students to write it down and hand it in for his review, and only upon confirmation could they continue to participate in the class.[48]

Mysticism

Concurrently with teaching philosophy in the years 1310-1320 SH (1931-1941), Imam Khomeini taught the book Manazil al-sa'irin in practical mysticism to specific individuals[49] and for some, he taught Qaysari's commentary on Fusus al-hikam in theoretical mysticism.[50] From his two mystical permissions (ijazat) for two of the students of his mysticism classes in the years 1314 and 1317 SH (1935 and 1938),[51] it can be deduced that he taught books of theoretical mysticism to a group in those years. Of course, the general atmosphere of the Seminary of Qom was such that it was impossible to make the mysticism class public, and Imam Khomeini also considered teaching mysticism publicly as suicide,[52] and in the course of teaching, he abandoned this class. The accusation of his classes being "Sufi classes"[53] is evidence of this perception of him. Sayyida Fatima Tabataba'i - Imam Khomeini's daughter-in-law - also, during his years of residence in Jamaran, due to her academic studies in the field of Western philosophy, privately and informally utilized Imam Khomeini scientifically in the field of mysticism.[54]

Fiqh and Usul

Teaching advanced levels of usul and fiqh, in the period prior to the arrival of Sayyid Husayn Burujirdi to Qom, was one of the major scholarly activities of Imam Khomeini.[55] It is said that his teaching at the advanced level of usul and fiqh was around the year 1312 SH (1933);[56] but the start time of his teaching at the kharij level was after Burujirdi's arrival in Qom in 1323 SH (1944), when he began teaching kharij at the request of some scholars including Murtada Mutahhari and Husayn 'Ali Muntaziri.[57] After being released from prison, he taught masa'il al-mustahdatha of fiqh for a while at the house in Qom, in the Yakhchal Qadi neighborhood.[58] Imam Khomeini continuously engaged in teaching usul and fiqh at the advanced and kharij levels in Qom from around 1312 to 1343 SH (1933-1964).[59] Over these years, he taught more than two courses of kharij usul and various chapters of fiqh.[60]

Periods of Teaching

The first course of usul from 1324 to 1330 SH (1945-1951), included the discussions of amarat and usul al-'amaliyya, the second course from 1330-1337 SH (1951-1958) encompassed all topics of usul, and the third course from 1337-1342 SH (1958-1963) taught from the beginning of usul up to the topic of Hadith al-Raf' from the discussions of practical principles,[61] which remained unfinished with the beginning of the struggles and his imprisonment and exile.[62] The 1330s SH (1950s) was the peak of Imam Khomeini's teaching at the kharij level of fiqh and usul. He taught kharij usul from 1324 to 1343 SH (1945-1964), which began centered on Kifayat al-usul, and each course of the class lasted about six to seven years.[63]
Imam Khomeini also taught kharij fiqh from 1324 to 1342 SH (1945-1963). His first kharij fiqh class was the discussion of khiyarat from the book al-Makasib al-muharrama by Shaykh Murtada Ansari, which was not completed.[64] The second kharij class was held in his house with the presence of four or five people, where he taught kharij of zakat and continued for about two months.[65] He taught the topic of tahara from 1330 to 1337 SH (1951-1958). After that, he taught the topics of al-Makasib al-muharrama and bay'.[66] The number of students in his class during this period of history has been reported as large.[67]
After the exile of Imam Khomeini to Najaf, his fiqh class started there from the beginning of Rabi' al-Awwal 1385 AH / 1344 SH (1965), and during his fourteen years of exile, he taught al-Makasib al-muharrama and the topics of bay' and khiyarat for twelve years.[68] After finishing bay', during the last two years of his exile in Iraq, meaning 1355-1357 SH (1976-1978), he taught the discussions related to defects in prayer (See also: Al-Khalal fi l-salat).[69]

Usuli Foundations

Imam Khomeini's usuli foundations were derived from his teacher, Abd al-Karim Ha'iri Yazdi, and in the usul class, he mainly considered the theories of Muhammad Husayn Isfahani, Mirza Muhammad Husayn Na'ini, and Diya' al-Din 'Iraqi.[70] Due to the eloquence of his expression, many people participated in these classes.[71] Imam Khomeini engaged in discussing and examining issues in teaching kharij fiqh by raising the sayings and theories of scholars and presenting verses and hadiths. He also brought up ijma' or famous theories in the issues.[72] His teaching method has been described as such that students in it reached the status of ijtihad, and it has been said that from these classes many students attained the degree of ijtihad[73] (See also: Students of Imam Khomeini).

Compilation of Lessons

Nearly all of Imam Khomeini's lessons in jurisprudential and foundational topics were written by his own pen.[74] Books written by his pen and as the product of his teaching of fiqh and usul are mostly authored alongside teaching: Kitab al-tahara, 4 volumes; Al-Makasib al-muharrama, 2 volumes; Kitab al-bay', 5 volumes; Al-Khalal fi l-salat, 1 volume; Wilayat al-faqih, 1 volume; Manahij al-wusul ila 'ilm al-usul, 2 volumes; Anwar al-hidaya fi l-ta'liqa 'ala l-Kifaya, 2 volumes; Al-Istishab, 1 volume; Al-Ta'adul wa l-tarjih and Al-Ijtihad wa l-taqlid, 1 volume; Qa'idat la darar, 1 volume; Bada'i' al-durar fi qa'idat la darar and Risalat al-talab wa l-irada, 1 volume; a treatise on taqiyya and several other brief jurisprudential-usuli treatises (See also: Works of Imam Khomeini). Brief transcriptions of lessons on some jurisprudential topics also remain from Imam Khomeini, indicating his teaching in these subjects, such as overall branches, traveler's prayer, and making up for the prayers of the deceased.

Ethics

Imam Khomeini alongside teaching intellectual and transmitted sciences for tullab, also taught ethics. He always gave special importance to ethics and purification of the soul, and raised ethical topics both independently and alongside other lessons. These classes continued for consecutive years in the Seminary of Qom. Some have estimated the starting time of this class after the passing of Ha'iri Yazdi and lasting for eight years.[75] These classes were based on the verses of the Holy Qur'an and the hadiths of the Infallibles (a)[76] and some have introduced its source as the book Sharh manazil al-sa'irin, authored by Kamal al-Din 'Abd al-Razzaq Kashani.[77] His ethics class was initially held on a limited scale; but gradually expanded and became public, to the extent that non-seminary individuals also participated in it.[78]
Imam Khomeini's ethics class was in reality a lesson in spiritual knowledge and sayr wa suluk, not ethics in the dry academic sense, and it thrilled some students so much that they were under its influence for several days[79] and for a few days, the seminary had a different atmosphere.[80] The reception of his ethics class was such that it provoked the sensitivity of the security apparatus of the government of the time, such that they sought to shut it down; because in these classes, not only ethical advice and admonitions were said, but it was also a lesson in politics.[81]
Imam Khomeini's ethical classes were first established in the Faydiyya School an hour before sunset. The time of these classes has been reported by some as Friday and in the Faydiyya School[82] and others have mentioned its time as every Thursday and Friday;[83] however, with the pressures of the security apparatus, its location was transferred from the Faydiyya School to the Haj Mulla Sadiq School known as the Haji School, and ultimately it was brought to closure by the Qom police.[84] The book Sharh-i chihil hadith can be considered the product of part of his ethics classes in the Seminary of Qom.[85] Since Imam Khomeini sometimes gave ethical admonitions at the beginning of his other classes, the points gathered in the book Jihad ba nafs or Jihad-i akbar are also collected from his ethical lessons and admonitions in the Seminary of Najaf.[86]

Others

Scattered reports show that Imam Khomeini also taught in some other sciences; including teaching "Sharh al-shamsiyya" in logic as well as the logic section of Sabziwari's Sharh al-manzuma[87] and teaching "Shawariq al-ilham" in 'ilm al-kalam, which was held privately for a limited few including Muhammad Sadiq Khalkhali and Hasan Nuri;[88] also, five sessions of verbal and oral exegesis of Sura al-Fatiha were conducted in the form of a class with the presence of individuals, which after the victory of the Islamic Revolution, were recorded in Qom and publicly broadcasted from the Islamic Republic of Iran Broadcasting. (See also: Exegesis of Sura al-Fatiha)

Notes

  1. ↑ Riḍāyī, Shīwa-hā-yi taḥṣīl, 29 & 32
  2. ↑ ← Ḍawābiṭī, Pizhūhishī dar niẓām-i ṭalabagī, 32, 87, 200 & 201
  3. ↑ Sharīʿatī, Rawish-i shinākht-i Islām, 459–461
  4. ↑ ← Farāhānī, Silsila-yi mūy-i dūst, 33, 46, 84, 87 & 176
  5. ↑ Amīnī, Khāṭirāt, 89
  6. ↑ Jawādī Āmulī, Bunyān-i marṣūṣ, 27
  7. ↑ Subḥānī, Pā-bi-pāy-i āftāb, 4/204 & 207; Maʿrifat, Āyīna-dārān-i ḥaqīqat, 1/625
  8. ↑ Khazʿalī, Muṣāḥaba, 4/38
  9. ↑ Subḥānī, Pā-bi-pāy-i āftāb, 4/207–208
  10. ↑ ← Rajāyī, Bardāsht-hāyī az sīra-yi Imām Khumaynī, 5/84
  11. ↑ ← Rajāyī, Bardāsht-hāyī az sīra-yi Imām Khumaynī, 5/85 & 86
  12. ↑ Muḥtashamīpūr, Khāṭirāt-i siyāsī, 1/126; Maʿrifat, Āyīna-dārān-i ḥaqīqat, 1/32
  13. ↑ Rūḥānī, Nahḍat-i Imām Khumaynī, 1/59; Hāshimī Rafsanjānī, Imām bi riwāyat, 255
  14. ↑ ← Rajāyī, Bardāsht-hāyī az sīra-yi Imām Khumaynī, 5/71–72
  15. ↑ ʿAmīd Zanjānī, Pā-bi-pāy-i āftāb, 5/12
  16. ↑ Fāḍil, Ḥawza, 129
  17. ↑ ʿAmīd Zanjānī, Ḥawza, 112
  18. ↑ Fāḍil, Pā-bi-pāy-i āftāb, 5/121; Subḥānī, Pā-bi-pāy-i āftāb, 4/208
  19. ↑ Girāmī, Khāṭirāt, 175–176; Amīnī, Khāṭirāt, 89
  20. ↑ Muntaẓarī, Khāṭirāt, 1/91–92
  21. ↑ Intishārī, Khāṭirāt, 35; Amīnī, Khāṭirāt, 90
  22. ↑ Nāṣirī, Khāṭirāt, 242
  23. ↑ Banī-Faḍl, Khāṭirāt, 112
  24. ↑ Subḥānī, Pā-bi-pāy-i āftāb, 4/208
  25. ↑ Banī-Faḍl, Khāṭirāt, 112
  26. ↑ Ghayūrī, Muṣāḥaba, 5/92
  27. ↑ Rūdbārī, Khāṭirāt, 1/70–71
  28. ↑ Rūdbārī, Khāṭirāt, 1/70–71
  29. ↑ ← Rajāyī, Bardāsht-hāyī az sīra-yi Imām Khumaynī, 5/83–84
  30. ↑ Thaqafī, Muṣāḥaba, 1/51
  31. ↑ Muntaẓarī, Silsila-yi mūy-i dūst, 217 & 218; Aḥmadī, Khāṭirāt, 12, 26; Amīnī, Khāṭirāt, 27 & 32; Subḥānī, Silsila-yi mūy-i dūst, 127
  32. ↑ Ḍiyāyī, Nahḍat-i falsafī-yi Imām Khumaynī, 11
  33. ↑ Rūḥānī, Nahḍat-i Imām Khumaynī, 1/55
  34. ↑ Imām Khumaynī, Ṣaḥīfa, 19/427
  35. ↑ ← Muʾassasat Tanẓīm, Muqaddima-yi Taqrīrāt-i falsafa, 1/13
  36. ↑ Āshtiyānī, Silsila-yi mūy-i dūst, 2; Āshtiyānī, Pā-bi-pāy-i āftāb, 3/195; Āshtiyānī, Dar rathāy-i Imām, 4
  37. ↑ Muʾassasat Tanẓīm, Muqaddima-yi Taqrīrāt-i falsafa, 1/13
  38. ↑ Khumaynī, Taʿlīqāt ʿalā l-Ḥikmat al-mutaʿāliya, 597
  39. ↑ Muʾassasat Tanẓīm, Muqaddima-yi Taqrīrāt-i falsafa, 1/17
  40. ↑ ← Farāhānī, Silsila-yi mūy-i dūst, 51, 52, 214 & 215
  41. ↑ Imām Khumaynī, Ṣaḥīfa, 19/427
  42. ↑ Subḥānī, Pā-bi-pāy-i āftāb, 4/209; Malakūtī, Khāṭirāt, 34–35
  43. ↑ Dawānī, Imām Khumaynī dar āyīna-yi khāṭira-hā, 46; Ṭabāṭabāʾī, Barrasī-hā-yi islāmī, 2/282
  44. ↑ Muʾassasat Tanẓīm, Muqaddima-yi Taqrīrāt-i falsafa, 1/13
  45. ↑ Badalā, Haftād sāl khāṭira, 230
  46. ↑ Imām Khumaynī, Ṣaḥīfa, 21/279
  47. ↑ Dawānī, Imām Khumaynī dar āyīna-yi khāṭira-hā, 92
  48. ↑ Malakūtī, Khāṭirāt, 32
  49. ↑ Rūḥānī, Nahḍat-i Imām Khumaynī, 1/55–56
  50. ↑ Āshtiyānī, Pā-bi-pāy-i āftāb, 3/195; Imām Khumaynī, Ṣaḥīfa, 19/427
  51. ↑ Imām Khumaynī, Ṣaḥīfa, 1/4 & 14
  52. ↑ Āshtiyānī, Silsila-yi mūy-i dūst, 2–3
  53. ↑ Mūsawī Ardabīlī, Khāṭirāt, 221
  54. ↑ ← Imām Khumaynī, Ṣaḥīfa, 18/442–457; 19/90, 91; 20/164–168 & 21/237, 238
  55. ↑ Imām Khumaynī, Ṣaḥīfa, 19/427
  56. ↑ Shubayrī Zanjānī, Jurʿa-ī az daryā, 1/590
  57. ↑ ← Imām Khumaynī, Ṣaḥīfa, 19/427
  58. ↑ Murtaḍawī, Muṣāḥaba, 5/199
  59. ↑ Imām Khumaynī, Ṣaḥīfa, 19/427–428
  60. ↑ Muʾassasat Tanẓīm, Muqaddima-yi Jawāhir al-uṣūl, 1/6
  61. ↑ Subḥānī, Muqaddima-yi Lamḥāt al-uṣūl, 31–33
  62. ↑ Subḥānī, Silsila-yi mūy-i dūst, 128
  63. ↑ Subḥānī, Pā-bi-pāy-i āftāb, 4/200; Subḥānī, Muqaddima-yi Lamḥāt al-uṣūl, 32
  64. ↑ Ṣābirī Hamadānī, Khāṭirāt, 49–50
  65. ↑ Muntaẓarī, Khāṭirāt, 1/193–194
  66. ↑ Muʾassasat Tanẓīm, Muqaddima-yi al-Khalal, 9; Subḥānī, Pā-bi-pāy-i āftāb, 4/200
  67. ↑ Muʾassasat Tanẓīm, Sayr-i mubārazāt, 1/38
  68. ↑ Mūsawī Bujnūrdī, Muṣāḥaba, 4/205
  69. ↑ Muʾassasat Tanẓīm, Muqaddima-yi al-Khalal, 9
  70. ↑ Girāmī, Khāṭirāt, 172–173
  71. ↑ Āshtiyānī, Pā-bi-pāy-i āftāb, 3/194–195; Rūḥānī, Nahḍat-i Imām Khumaynī, 1/58
  72. ↑ ʿIrāqchī, Khāṭirāt, 171–172
  73. ↑ Āshtiyānī, Pā-bi-pāy-i āftāb, 3/195; Rūḥānī, Nahḍat-i Imām Khumaynī, 1/58
  74. ↑ Banī-Faḍl, Khāṭirāt, 112
  75. ↑ Dhākirī, Ṭulūʿ-i khurshīd, 261–263; Subḥānī, Pā-bi-pāy-i āftāb, 4/195
  76. ↑ Amīniyān, Silsila-yi mūy-i dūst, 32; Subḥānī, Silsila-yi mūy-i dūst, 128
  77. ↑ Khwānsārī, Khāṭirāt, 92–93
  78. ↑ Rūḥānī, Nahḍat-i Imām Khumaynī, 1/56; Amīniyān, Silsila-yi mūy-i dūst, 32; Malakūtī, Khāṭirāt, 35
  79. ↑ Muṭahharī, Majmūʿa āthār, 1/441; Jawādī Āmulī, Bunyān-i marṣūṣ, 28
  80. ↑ Shubayrī Zanjānī, Jamārān
  81. ↑ Badalā, Silsila-yi mūy-i dūst, 48; Yathribī, Khāṭirāt, 255
  82. ↑ Amīniyān, Silsila-yi mūy-i dūst, 32
  83. ↑ Muṭahharī, Majmūʿa āthār, 1/441
  84. ↑ Subḥānī, Pā-bi-pāy-i āftāb, 4/203
  85. ↑ Muʾassasat Tanẓīm, Muqaddima-yi Sharḥ-i chihil ḥadīth, 1
  86. ↑ Muʾassasat Tanẓīm, Muqaddima-yi Jihād-i akbar, 8
  87. ↑ Ṣabūrī Qummī, Muṣāḥaba, 14
  88. ↑ Amīniyān, Rukh-i nigār, 140

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  • Banī-Faḍl, Murtaḍā, Khāṭirāt-i Āyatullāh Murtaḍā Banī-Faḍl, edited by ʿAbd al-Raḥīm Abādharī, Tehran, Markaz-i Asnād-i Inqilāb-i Islāmī, first printing, 1386 SH.
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  • Khazʿalī, Abu l-Qāsim, Muṣāḥaba, printed in Pā-bi-pāy-i āftāb, compiled by Amīr Riḍā Sutūda, Tehran, Panjara, first printing, 1380 SH.
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  • Rajāyī, Ghulām ʿAlī, Bardāsht-hāyī az sīra-yi Imām Khumaynī, Tehran, ʿUrūj, first printing, 1379 SH.
  • Riḍāyī Iṣfahānī, Muḥammad ʿAlī, Shīwa-hā-yi taḥṣīl wa tadrīs dar ḥawza-hā-yi ʿilmiyya, Qom, Daftar-i Tablīghāt-i Islāmī, first printing, 1376 SH.
  • Rūḥānī, Sayyid Ḥamīd, Nahḍat-i Imām Khumaynī, Tehran, ʿUrūj, fifteenth printing, 1381 SH.
  • Rūdbārī, Mujtabā, Khāṭirāt, printed in Ṣaḥīfa-yi dil, edited by Ḥamīd Baṣīratmanish et al., Tehran, Muʾassasat Tanẓīm ..., first printing, 1377 SH.
  • Subḥānī, Jaʿfar, Khāṭirāt, printed in Silsila-yi mūy-i dūst, khāṭirāt-i dawrān-i tadrīs-i Imām Khumaynī, compiled by Mujtabā Farāhānī, Tehran, Muʾassasat Tanẓīm ..., first printing, 1383 SH.
  • Subḥānī, Jaʿfar, Muṣāḥaba, printed in Pā-bi-pāy-i āftāb, compiled by Amīr Riḍā Sutūda, Tehran, Panjara, first printing, 1380 SH.
  • Subḥānī, Jaʿfar, Muqaddima-yi kitāb-i Lamḥāt al-uṣūl, transcription of Imām Khumaynī, Tehran, Muʾassasat Tanẓīm ..., second printing, 1387 SH.
  • Shubayrī Zanjānī, Sayyid Mūsā, Pāygāh-i iṭṭilāʿ-risānī wa khabarī-yi Jamārān, 18/1/1398.
  • Shubayrī Zanjānī, Sayyid Mūsā, Jurʿa-ī az daryā, Qom, Muʾassasa-yi Kitābshināsī-yi Shīʿa, first printing, 1389 SH.
  • Sharīʿatī, ʿAlī, Rawish-i shinākht-i Islām, Tehran, Chāpakhsh, fourth printing, 1379 SH.
  • Ṣābirī Hamadānī, Aḥmad, Khāṭirāt-i Āyatullāh Ṣābirī Hamadānī, compiled by Sayyid Muṣṭafā Sayyid Ṣādiqī, Tehran, Markaz-i Asnād-i Inqilāb-i Islāmī, first printing, 1384 SH.
  • Ṣabūrī Qummī, Jaʿfar, Muṣāḥaba, Majalla-yi Ḥawza, number 84, 1376 SH.
  • Ḍawābiṭī, Mahdī, Pizhūhishī dar niẓām-i ṭalabagī, Tehran, Bungāh-i Tarjuma wa Nashr-i Kitāb, 1359 SH.
  • Ḍiyāyī, ʿAlī Akbar, Nahḍat-i falsafī-yi Imām Khumaynī, Tehran, Muʾassasat Tanẓīm ..., first printing, 1381 SH.
  • ʿIrāqchī, ʿAlī, Partaw-i āftāb, khāṭirāt-i Ḥaḍrat Āyatullāh Ḥājj Shaykh ʿAlī ʿIrāqchī, edited by ʿAbd al-Raḥīm Abādharī, Tehran, Muʾassasat Tanẓīm ..., first printing, 1389 SH.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn, Barrasī-hā-yi islāmī, edited by Sayyid Hādī Khusrawshāhī, Qom, Būstān-i Kitāb, first printing, 1387 SH.
  • ʿAmīd Zanjānī, ʿAbbās ʿAlī, Riwāyatī az inqilāb-i islāmī-yi Īrān, khāṭirāt-i Ḥujjat al-Islām wa l-Muslimīn ʿAbbās ʿAlī ʿAmīd Zanjānī, compilation and research by Ḥājībeygī Kundurī, Tehran, Markaz-i Asnād-i Inqilāb-i Islāmī, first printing, 1379 SH.
  • ʿAmīd Zanjānī, ʿAbbās ʿAlī, Muṣāḥaba, printed in Pā-bi-pāy-i āftāb, compiled by Amīr Riḍā Sutūda, Tehran, Panjara, first printing, 1380 SH.
  • ʿAmīd Zanjānī, ʿAbbās ʿAlī, Muṣāḥaba, Majalla-yi Ḥawza, number 38-37, 1369 SH.
  • Ghayūrī, Sayyid ʿAlī, Muṣāḥaba, printed in Pā-bi-pāy-i āftāb, compiled by Amīr Riḍā Sutūda, Tehran, Panjara, first printing, 1380 SH.
  • Fāḍil Lankarānī, Muḥammad, Muṣāḥaba, printed in Pā-bi-pāy-i āftāb, compiled by Amīr Riḍā Sutūda, Tehran, Panjara, first printing, 1380 SH.
  • Fāḍil Lankarānī, Muḥammad, Muṣāḥaba, Majalla-yi Ḥawza, number 32, 1368 SH.
  • Farāhānī, Mujtabā, Silsila-yi mūy-i dūst, khāṭirāt-i dawrān-i tadrīs-i Imām Khumaynī, Tehran, Muʾassasat Tanẓīm ..., first printing, 1383 SH.
  • Girāmī, Muḥammad ʿAlī, Khāṭirāt-i Āyatullāh Muḥammad ʿAlī Girāmī, compiled by Muḥammad Riḍā Aḥmadī, Tehran, Markaz-i Asnād-i Inqilāb-i Islāmī, first printing, 1381 SH.
  • Muḥtashamīpūr, Sayyid ʿAlī Akbar, Khāṭirāt-i siyāsī, Tehran, Ḥawza-yi Hunarī-yi Adabiyyāt-i Inqilāb-i Islāmī, first printing, 1376 SH.
  • Muḥammadī Gīlānī, Muḥammad, "Mulāzim-i walī-yi Khudā", Majalla-yi Shāhid-i Yārān, number 16, 1358 SH.
  • Murtaḍawī Langarūdī, Sayyid Muḥammad Ḥasan, Muṣāḥaba, printed in Pā-bi-pāy-i āftāb, compiled by Amīr Riḍā Sutūda, Tehran, Panjara, first printing, 1380 SH.
  • Muṭahharī, Murtaḍā, Majmūʿa āthār-i Ustād Shahīd Muṭahharī, Tehran, Ṣadrā, tenth printing, 1380 SH.
  • Maʿrifat, Hādī, Āyīna-dārān-i ḥaqīqat, muṣāḥaba-hā-yi Majalla-yi Ḥawza, Būstān-i Kitāb, first printing, 1381 SH.
  • Malakūtī, Muslim, Khāṭirāt-i Āyatullāh Muslim Malakūtī, compiled by ʿAbd al-Raḥīm Abādharī, Tehran, Markaz-i Asnād-i Inqilāb-i Islāmī, first printing, 1385 SH.
  • Muntaẓarī, Ḥusayn ʿAlī, Khāṭirāt-i Āyatullāh Muntaẓarī, Qom, n.p., 1379 SH.
  • Muntaẓarī, Ḥusayn ʿAlī, Khāṭirāt, printed in Silsila-yi mūy-i dūst, khāṭirāt-i dawrān-i tadrīs-i Imām Khumaynī, compiled by Mujtabā Farāhānī, Tehran, Muʾassasat Tanẓīm ..., first printing, 1383 SH.
  • Muʾassasat Tanẓīm wa Nashr-i Āthār-i Imām Khumaynī, Sayr-i mubārazāt-i Imām Khumaynī dar āyīna-yi asnād bi riwāyat-i SĀVĀK, Tehran, first printing, 1386 SH.
  • Muʾassasat Tanẓīm wa Nashr-i Āthār-i Imām Khumaynī, Muqaddima-yi kitāb-i al-Khalal fī l-ṣalāt, authored by Imām Khumaynī, Tehran, first printing, 1378 SH.
  • Muʾassasat Tanẓīm wa Nashr-i Āthār-i Imām Khumaynī, Muqaddima-yi kitāb-i Taqrīrāt-i falsafa-yi Imām Khumaynī, transcription of Sayyid ʿAbd al-Ghanī Ardabīlī, Tehran, second printing, 1385 SH.
  • Muʾassasat Tanẓīm wa Nashr-i Āthār-i Imām Khumaynī, Muqaddima-yi kitāb-i Jihād-i akbar, authored by Imām Khumaynī, Tehran, eighteenth printing, 1387 SH.
  • Muʾassasat Tanẓīm wa Nashr-i Āthār-i Imām Khumaynī, Muqaddima-yi kitāb-i Jawāhir al-uṣūl, authored by Imām Khumaynī, Tehran, second printing, 1386 SH.
  • Muʾassasat Tanẓīm wa Nashr-i Āthār-i Imām Khumaynī, Muqaddima-yi kitāb-i Sharḥ-i chihil ḥadīth, authored by Imām Khumaynī, Tehran, fourth printing, 1388 SH.
  • Muʾassasat Tanẓīm wa Nashr-i Āthār-i Imām Khumaynī, Muqaddima-yi kitāb-i Miṣbāḥ al-hidāya ilā l-khilāfa wa l-wilāya, authored by Imām Khumaynī, Tehran, sixth printing, 1386 SH.
  • Mūsawī Ardabīlī, Sayyid ʿAbd al-Karīm, Khāṭirāt, printed in Silsila-yi mūy-i dūst, khāṭirāt-i dawrān-i tadrīs-i Imām Khumaynī, compiled by Mujtabā Farāhānī, Tehran, Muʾassasat Tanẓīm ..., first printing, 1383 SH.
  • Mūsawī Bujnūrdī, Sayyid Muḥammad, Muṣāḥaba, printed in Pā-bi-pāy-i āftāb, compiled by Amīr Riḍā Sutūda, Tehran, Panjara, first printing, 1380 SH.
  • Nāṣirī, Muḥammad Riḍā, Khāṭirāt, printed in Silsila-yi mūy-i dūst, khāṭirāt-i dawrān-i tadrīs-i Imām Khumaynī, compiled by Mujtabā Farāhānī, Tehran, Muʾassasat Tanẓīm ..., first printing, 1383 SH.
  • Hāshimī Rafsanjānī, Akbar, Imām bi riwāyat-i Āyatullāh Hāshimī Rafsanjānī, ʿAbd al-Razzāq Ahwāzī, Muʾassasat Tanẓīm ..., first printing, 1385 SH.
  • Yathribī, Mahdī, Khāṭirāt, printed in Silsila-yi mūy-i dūst, khāṭirāt-i dawrān-i tadrīs-i Imām Khumaynī, compiled by Mujtabā Farāhānī, Tehran, Muʾassasat Tanẓīm ..., first printing, 1383 SH.
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