SPEECH number twenty-two
In the Name of God, the Compassionate, the Merciful
When I sent the Iraqi officials a telegram stating my views concerning their behaviour, not only did they ignore my counsel, they reacted by taking the harsh measures that we all saw. After this I decided I need no longer remain. Tomorrow I shall request to leave, but
wherever I may be, my affections will remain with you my brothers, just as if I were here.
As for those of you remaining here, be you clergymen of Afghanistan, India, . . . Iraq or wherever, our relationship will remain the same once I have gone as it was when I was here . . . I hope that the Iranian clergymen will safely achieve their goals and, God willing, will find a position in one of the religious centres, either in Qum, or, if this is not possible, then in Mashhad, in order to protect the religious centres of learning. I also hope that just as the Holy Prophet, peace be upon him and his descendants, left Mecca one day, thinking that he would never return, so you too who are being forced to leave this place, you whose ultimate desire is to be near Imam `Ali and the religious centre of learning in Najaf, will also one day be able to return. I hope that God the Blessed, the Exalted, will protect this place, for there still remains a group of clergymen here . . . and this is where Islamic teachings have been compiled.
This theological centre shall not be broken up; it cannot be broken up. All that can happen is that people can be changed around. Perhaps I am not worthy to be in the vicinity of the shrine of Imam `Ali (pbuh), but God willing, He shall choose from those who deserve to be near the Hazrat (Imam `Ali) and can defend Islam and the Shi`i school of thought. In any case, no matter how much I think about it, it is not right for me to stay at a time when my friends are leaving, when our religious brothers are being sent away in such a manner. By comparison, I was told that when it was decided to throw the Jews out of Baghdad some time ago, they were given six months prior notice and an official body was set up to ensure that the property of the Jews would be bought from them at a fair price. Yet this is the manner in which they behave with you and with the Iranian Shi`as here. It is deplorable that this country should act in this way with those living in the vicinity of the holy shrines of the Twelve (Immaculate) Imams, peace be upon them, and it is no longer right for me to remain here. Tomorrow therefore, I shall request permission to go to Lebanon where, just as the two martyrs (may God bless them) attained martyrdom, so too, God willing, (the audience weeps heavily for a considerable length of time) . . .
Wherever you gentlemen may be, wherever we may be, our hearts must be brave and we must be ready to endure whatever unpleasantness may come our way, be it in Iran or here in Iraq, and we must serve Islam. Do not imagine that this kind of hardship is detrimental to you, for this is not so. It is to your benefit, for not only will you be favoured by God the Exalted, but your deeds will achieve favourable results here in this world. Look how we are treated in Iran, and in what manner we are treated in Iraq. For a certain group of Shi`as the situation is like that in Iran and like this in Iraq.
These people, these merchants, businessmen, women and children, are now being sent to the borders in the bitter cold of winter, and there they meet with people who treat them more severely still. These poor, unfortunate people are worse off than you, and I truly feel sorry for them.
In any event, you must be strong. Prepare yourselves and remember God the Blessed, the Most High, for He is your benefactor (the audience weeps bitterly.) You have God on your side and He will help you; and God willing, this theological school will remain secure.
The day that Hajj Shaykh `Abdulkarim passed away (may he rest in peace), it was said that there were more than one hundred religious students in the theological centre but they were redundant religious students . . . soon afterwards however, once the oppressor was gone the theological school came to have five-thousand members, and now, praise be to God, it is still going strong and hopefully always will.
God willing, the Blessed and Supreme Lord shall give you strength and will protect this theological school. I hope He will allow you to return to your homes and that you will strengthen your souls in order to endure hardships for the sake of God. In return, God the Blessed and Exalted will reward you.
God willing, tomorrow I shall determine my future course. Tomorrow I shall hand in my passport and if they accept it so be it, but if they do not accept it then I shall remain here. May God keep and protect you all. It will be difficult for me to leave you gentlemen . . . (the audience weeps) but it is my destiny, it is something which has occurred and I submit to God's will...
1- As mentioned in the introduction to this speech, which was given on December 23, 1971 (Dey 2, 1350 AHS) by Imam during his exile in Najaf, relations between Iran and Iraq following the Ba'athist coup were reaching a critical state and the Ba'athist regime was deporting groups of Iranians from Iraq in the middle of winter to areas near the border. Imam Khomeini, in spite of all the limitations confining him as an exile, sent a telegram to the Iraqi President sketching the unpleasant political outcome of this action, and detailing the role played by Iranians in helping Iraq to achieve liberation. He then voiced his opinions with regard to the Ba'athist officers' actions towards Iranian residents in Iraq. In his telegram Imam wrote: "It is my opinion that the harsh behaviour of the officers has placed women and children in danger of the deadly cold, whilst it has also damaged the country's political reputation and the nation's economy. In closing, I advise you to reconsider your options and to maintain the Islamic brotherhood which God and the Holy Prophet (pbuh) have specifically ordained." However, in spite of this, the anti-Islamic Ba'athist regime ignored Imam's advice and continued exiling Iranians as before. 2- The two martyrs: the first martyr, Shamsuddin Muhammad ibn Makki al-`Amoli, the second martyr, Zaynuddin ibn `Ali al-`Ameli. The first martyr was born in 1333 AD (734 AH) in one of the Jabal `Amel villages. He was an eminent Shi`i religious scholar who was an exceptional master of religious jurisprudence, Qur'anic commentary, hadiths and doctrinal theology. Some of his most famous writings include: Al-Lum`atul Dameshqiya; Al-Durusul Shar`iya fi Fiqhul Imamiya; Kitab al-Dhikri; and Al-Ulfiya fi Fiqhul Salatul Yowmiya. He died on Thursday, 9 Jumada I, 786 AH (1384 AD), after having been imprisoned forone year in Syria, during Barquq's term of office as governor of Damascus. In accordance with a judicial decree issued by Judge Burhanuddin Maleki and `Ibad ibn Jama`a Shafe`i, he had been hung and his corpse burned.
The second martyr was born in the year 1505 AD (911 AH) in Jabal `Amel. He was a senior Shi`i canonist and was proficient in most of the popular sciences such as religious jurisprudence, doctrinal theology, Qur'anic commentary, philosophy, discourse, gnosticism, astronomy and medicine. His most important works include: Al- Rowzatul Bahiya fi Shahrhil Lum`atil Dameshqiya, and Masalikul Afham. He was arrested at the age of fifty-four in 1559 (965 AH) , by order of Judge Uthman and while being transferred from Istanbul was killed by one of the enemies of the Shi`as who had been sent by King Uthman.
3- At the end of this speech several sentences were spoken between Imam and a member of the audience which were not intelligible on the tape recording possessed by the Institute.
