Ruhollah Khomeini
: Explore the life of Ruhollah Khomeini (1902–1989), the Iranian cleric who led the 1979 Islamic Revolution, became the first Supreme Leader of Iran, developed the doctrine of velayat-e faqih, and reshaped Iran’s political system and influence in the Muslim world.
Introduction
Ruhollah Musavi Khomeini (commonly known as Ayatollah Khomeini) was a transformational figure in modern Iranian and Middle Eastern history. He led the Islamic Revolution in 1979 that toppled the Pahlavi monarchy, established an Islamic Republic, and became Iran’s first Supreme Leader from 1979 until his death in 1989. Khomeini’s influence extended far beyond Iran: he crystallized a model of religious-political authority in contemporary Shiʿi Islam, challenged Western dominance in the region, and inspired Islamist movements across the Muslim world.
His life blends religious scholarship, political radicalization, exile, and militant governance. Understanding Khomeini’s ideas and legacy is essential to understanding the trajectory of post-1979 Iran and its regional dynamics.
Early Life and Family
Ruhollah Khomeini was born in Khomeyn, in Iran’s Markazi province. The exact date is subject to debate: his birth certificate lists 17 May 1900, but many sources (including his brother) cite 24 September 1902.
His full name was Ruhollah Musavi Khomeini, reflecting his lineage as a descendant of the Prophet (Musavi) and his hometown (Khomeyn).
Khomeini’s father, Mustafa Musawi, died when he was still a young boy; he and his siblings were raised by his mother Agha Khanum and his aunt Sahebeh.
He came from a family of clerics and landowners; both his father and grandfather served as local religious authorities.
Married to Khadijeh Saqafi (in 1929 or 1931, with slight discrepancy in sources) Mostafa, Ahmad, Zahra, and Farideh .
Religious Education & Political Awakening
Khomeini embarked early on religious training. He studied the Qur’an, Persian language, Arabic, and classical Islamic jurisprudence in local schools, aided by family and local scholars.
He later moved to Arak to study under Ayatollah Haeri Yazdi, and then followed him to Qom, which was emerging as a major seminary center in Iran.
In Qom, Khomeini studied jurisprudence (fiqh), principles of Islamic law (usul al-fiqh), philosophy, mysticism (ʿirfān), and ethics.
Over time, Khomeini began lecturing, writing, and issuing religious opinions (fatwas). He developed a reputation as a scholar who sought to connect religious thought with social and political issues.
In the 1940s and 1950s, he increasingly voiced opposition to secular reforms and the decline of clerical authority, critiquing aspects of modernization and Western influence.
One of his early political works was Kashf al-Asrar (“Uncovering Secrets”), a refutation of anti-clerical ideas and an assertion of the role of the clergy in public life.
By the 1960s, under the Shah’s regime and the increasing suppression of political dissent, Khomeini’s voice became more politically audacious, especially criticizing the Shah's “White Revolution” and secularization policies.
He arose as one of the leading Shiʿi jurists (marājiʿ) by the early 1960s after the death of leading clerics like Borujerdi, offering a more activist role for religious leaders in governance.
Exile, Revolution & Return
Exile Period
In 1964, Khomeini publicly denounced the Shah; he was arrested and exiled. His first exile was to Turkey (Bursa), then Iraq (Najaf) where he remained for many years.
While in Najaf, he continued writing treatises, giving sermons, and cultivating a network of followers in Iran, often via cassette tapes and underground circulation of his ideas.
By the late 1970s, the Shah’s regime pressured Iraq to expel him; in 1978 Khomeini relocated to Neauphle-le-Château (a suburb of Paris), France.
From France, Khomeini made strategic use of modern communications (audio tapes, newspapers, correspondence) to galvanize dissent and coordinate revolutionary activity in Iran.
Return & Revolution
On 16 January 1979, the Shah left Iran for medical treatment, and a sequence of political collapse followed.
Khomeini returned to Iran on 1 February 1979 to a massive public welcome.
The Pahlavi monarchy was abolished; on 11 February 1979, Khomeini’s supporters declared victory in the Islamic Revolution. That day is celebrated in Iran as the anniversary of the revolution.
In March 1979, a national referendum overwhelmingly ratified replacing the monarchy with an Islamic Republic.
By December 1979, Khomeini assumed the formal role of Supreme Leader—a position that granted him authority over executive, judicial, and military branches under the velayat-e faqih doctrine.
He effectively became both the political and spiritual ruler of Iran, with ultimate control over state affairs.
Supreme Leadership & Key Policies
From 1979 until his death in 1989, Khomeini wielded enormous power. Some of the major features and events during his leadership include:
Doctrine of Velayat-e Faqih
One of his central theoretical contributions was velayat-e faqih (guardianship of the jurist). According to this doctrine, a qualified Shiʿi jurist (faqīh) should exercise political authority in the absence of the infallible Imam, to ensure governance in accordance with Islamic law (Sharia).
This idea justified clerical rule and became institutionalized in Iran’s constitution. Critics argue it concentrates unchecked authority in the clerical class.
Islamization & Cultural Revolution
Under Khomeini, the state pursued a comprehensive Islamization of society: enforcing dress codes (especially for women), regulating social behavior, banning “decadent” Western cultural practices (e.g. Western music, cinema, mixed-gender social events).
The Islamic Cultural Revolution purged universities of secular and leftist influence, restructuring curricula around Islamic values.
Iran–Iraq War (1980–1988)
Shortly after the revolution, Iraq invaded Iran in 1980, triggering a brutal war that lasted eight years. Khomeini portrayed the conflict as a religious struggle and mobilized society for “holy defense.”
The war inflicted heavy casualties, economic damage, population displacements, and internal hardship, but the Iranian regime survived and consolidated power.
Suppression of Opposition & Consolidation of Power
In the early years, Khomeini allied with broad coalitions (liberals, leftists, moderates). Once in power, many of these factions were gradually marginalized or repressed.
Notably, in 1988, mass executions of political prisoners took place—mainly targeting leftist and opposition elements (Communists, Mojahedin, etc.).
Freedom of press, assembly, and dissent were constrained; the clerical regime enforced political conformity and suppressed dissent.
International Posture & Anti-imperialism
Khomeini adopted a posture of struggle against Western “imperialism,” especially the United States (often denounced as the “Great Satan”) and Israel. He sought to export the revolutionary model to other Muslim countries, encouraging Islamic resistance movements.
In 1989, he issued a fatwā calling for the death of Salman Rushdie, author of The Satanic Verses, on grounds of blasphemy. That decree had global reverberations and remains controversial.
Legacy & Influence
Khomeini’s legacy is deeply polarizing and profound, with lasting effects in Iran and the wider Muslim world.
Institutional Legacy
He left behind a political system combining clerical authority and republican elements—the Supreme Leader, Guardian Council, Islamic Revolutionary Guard Corps (IRGC), and intertwined religious and state institutions.
The principle of velayat-e faqih continues as a foundational axis of Iran’s governance, influencing constitutional debates and political legitimacy.
Symbolism & Cult of Personality
Khomeini acquired a strong cult of personality. Inside Iran, he is revered as the “Imam” (spiritual leader) and frequently invoked in political rhetoric and symbolism.
His tomb in Tehran’s Behesht-e Zahra cemetery is a pilgrimage site.
Regional & Ideological Impact
His revolution inspired Islamist and Shiʿi movements across the Middle East—Hezbollah in Lebanon being one of the most visible examples. The idea of religious governance in opposition to secular or monarchical regimes resonated with many.
His anti-Western, anti-imperialist rhetoric continues to inform Iranian foreign policy and ideological posture.
Criticism & Historically Contested Actions
Critics raise significant concerns:
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Human rights abuses: suppression of political dissent, mass executions, limitations on freedom of expression, use of revolutionary tribunals.
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Authoritarianism: centralization of power, lack of checks and balances, and theocratic rule limiting democratic pluralism.
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War policies: enabling human wave attacks in the Iran–Iraq war, heavy civilian tolls.
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Social restrictions: strict controls on women’s dress, cultural life, censorship.
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Extraterritorial interventions & ideological export: involvement or influence in regional conflicts, supporting militant Islamism in some contexts.
Modern scholars debate how much Khomeini’s vision has been distorted or adapted by successors. His original ideas remain points of both veneration and contention.
Themes & Lessons from Khomeini’s Life
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Religion & politics interweave: Khomeini showed how religious authority could be transformed into political authority, and how religious ideology can underpin state power.
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Exile as crucible of ideas: His years in exile allowed him to refine his doctrines, communicate remotely, and galvanize networks.
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Mass mobilization matters: Khomeini succeeded in uniting diverse social forces under a powerful revolutionary narrative.
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Power and suppression often follow revolution: The transition from revolutionary coalition to ruling authority often involves purging dissent.
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Legacy is contested and enduring: Khomeini’s influence persists—politically, symbolically, and institutionally—in Iran and across the Middle East.
Conclusion
Ruhollah Khomeini was a towering, controversial, and transformative figure of the 20th century. His leadership of the 1979 revolution reshaped Iran’s trajectory — from monarchy to theocracy — and created a model of Islamic governance that continues to challenge Western paradigms. His doctrine of velayat-e faqih gave religious scholars a central place in the modern state. Whether as hero or tyrant, reformer or autocrat, Khomeini’s imprint is indelible.