Sahifeh, Preface, Page: 1
Preface
Foreword
In the Name of God, the Compassionate, the Merciful
As a precious collection of the guidance- and direction-giving words of our great teacher, mentor and leader is once more prepared to be published, it seems timely to inscribe a few words, although inadequately, about that unique personality who revived the Islamic way of life in our times.
Anywhere in this world, whenever a man is endowed with knowledge, wisdom and lofty ideals, with piety, devoutness and unyielding belief, with bravery, valor and will power, and with political intelligence, prudence and experience he steps in the arena of an immense task. He patiently and steadfastly pursues a sacred goal and will undoubtedly win endless glory and perpetual achievement for his country and nation, and sometimes for the whole humanity. All of those who rank among the famous people of the history were adorned with some of these characteristics.
The great celebrity of the present era, Imam Rouhullah Khomeini, possessed all these traits simultaneously, even in usually unachievable and matchless proportions. He was a pious scholar, a devout savant, a sage politician, a nonconformist believer, a courageous and clever man of gnosis, a just ruler, and devoted combatant.
He was a jurist, a man of usoul[ principles ]and gnosis, a philosopher, a teacher of morals, a man of letters, and poet; one who possessed the highest position of teaching and the most crowded and intense academic seminary sessions over the years.
The God-given prominent characteristics merged with what he himself had learnt from the Qur'anic wisdom, with which he had adorned his heart and soul, had made a great, charming and influential personality out of him. By contrast, any of the figures of the contemporary world, the century ofSahifeh, Preface, Page: 2

great men and famous religious, political and social reformers, looks unimpressive, one-dimensional and insignificant.
What he attempted and accomplished through faith, reliance on God, prudence, and patience, was also as great, unbelievable and astonishing.
His excellent and brilliant personality was astounding and unique during the different periods of his political life. As the religious authority in Qum, he challenged Pahlavi's surrogate and corrupt regime and its interfering American supporters with his prophetic call, leaving the Shah and his accomplices prone to the nation's storm of fury. Supported by the great struggle of the Iranian nation, he was able to establish the Islamic government and eradicate the treacherous, corrupt and incapable regime, after fifteen years of intensive and tedious fighting.
He unfailingly exhibited this peak of belief, bravery and self-sacrifice along with the depth of wisdom, prudence and intellect of his precious being.
He knew Iran fairly well: on the one hand, its crucial and decisive geographical location and its political geography, its potential natural and human resources, its great affections, goals and aspirations, and on the other hand, its recent sorrowful history of one hundred fifty years. He acquiesced its being dominated by the foreigners and plunderers, Pahlavi dynasty and the associated royal families' treachery, corruption and totalitarianism, its imposed poverty, and scientific, industrial and moral backwardness and above all, its great, noble, gallant and faithful nation.
He was acquainted with the world's condition, the colonized nations, tyrant governments and the perplexed and truth-thirsty younger generation; he was especially familiar with the deplorable conditions of Muslim countries and the Islamic nation and suffered for it, and the poignant issue of Palestine tortured his great soul.
His sense of religious duty made him embark on an extensive and historic struggle that has never been pursued by anyone but the exceptional men of history and has not been won by anyone but a few.
He dreamed of rescuing Iran from the clutches of a corrupt regime that imposed backwardness, decadence, and financial, moral and scientific dearth and recognized that restoring Islam and establishing the political institution of Islam in the country and the rule of divine values was the only solution.
Having initiated this path, he set a living example for the Islamic nations, and generated a new trend in the Islamic world whose first blessed outcome was the revival of Islamic identity among Muslims.
From the onset, he started his struggle with the help of vast numbers of people and in the name of Allah; he talked to them and asked for their faith,Sahifeh, Preface, Page: 3

reason and determination. He never resorted to insincere parties and factions, and often regarded their political bargains. He always talked to the people
sincerely and sympathetically and along the course of the struggle, like a discerning teacher and informed mentor he offered his reason, wisdom and knowledge to the wayfarers.
When, to the amazement of the world, the struggle of the Iranian nation was won, and they unambiguously accepted his leadership and incumbency with all their heart and soul, he brought about the most profound change in the political history of the country. This was changing monarchy, which is the totalitarian reign of the oppressors and the world-devourers, within which Imamate[ Leadership ]is the institution of the divine and public reign of the servants of Allah. He adorned his authority and resolve with justice and equity, and illuminated his universally acknowledged superiority with servitude and humbleness, and cured affluence and luxury with abstinence and piety. Never did he leave the path of Allah or His servitude, and because of the heavy commitment that he shouldered, he doubled the supervision over his soul. His heart-felt words, God-conscious and God-fearing heart, and his religiously inspired trait caused a seething spring of knowledge, wisdom and divine expedience to flow in the thought and mind of the Iranian nation which is a devotee of his purity and spirituality. He equipped and prepared the men of government, the authorities and all people for facing a great number of enmities and conspiracies, and for solving millions of imposed problems.
The ten-year-long period of the Imam's blessed life( after the Islamic Revolution )is the era in which the political system of Islam was formed, the Islamic identity revived among the Muslims of the world and the banner of Islam raised in our country. It is an era of independence and freedom of Iran, of national pride and glory and of the unprecedented leap of the nation toward exaltation and development. It is a period of revolutionary zeal, political consciousness and that of efforts made for guarding the country and developing it. It is a period of pride for Iran in the international scenes and influencing the world affairs. It is the beginning of a new path in the history of our country; by continuing it, the Islamic Iran will attain material and spiritual transcendence.
The wise and savant Imam has clearly indicated and shown this path, using certain signs to the authorities of the country and all the people of Iran in tens of occasions and hundreds of enlightening speeches.Sahifeh, Preface, Page: 4

These signs and directions are still as precious, reliable and effective, and the government and nation of Iran need them for treading their path, with its ups and downs, toward salvation, and material-spiritual development.
A collection of these wise sayings displaying the history of the Islamic Revolution, especially the period of the ten years immediately after the Revolution and the general state of affairs in the country during the period is henceforth published on the occasion of the centennial birth anniversary of that unique historic personality. This happens in a year adorned with his glorious name; may everybody benefit from it.
I do extend my salutations to his great soul and my enthusiasm and greetings to His Venerable Eminence, the Living Imam, may our souls be his ransom.
Sayyid `Ali Khamene'iSahifeh, Preface, Page: 5

Publisher's Foreword
In His Most Exalted Name
Imam Khomeini, Islamic Revolution and the contemporary world
The bulky book," Human History", among its many hectic episodes, contains a clear-cut chapter called," the Great History-makers". One cannot ignore the unparalleled role of the personalities whose way of thinking and behavior has had a deep impact on the whole society, on politics and on human culture, knowledge and relationships no matter how the lofty thoughts are formed; what the science and philosophy of history are; what rules it follows and what theory we believe in.
Do we have to think of the advent of such personalities as mere natural outcomes of the demands of society and the times, and assume them symbols whose way of thinking and behavior is a reflection of the ambitions, desires and the natural requirements of a generation and an era? Or rather to consider their circumstances and unique characteristics, their inherent genius and far-sightedness, their ability to cultivate and develop exclusive ideas, as what has made them included among the famous and revolutionaries; or a combination of these two factors? Or even to assume the role of such personalities, in a philosophical or gnostical and metaphysical perspective, as a predetermined scenario for the creation of man and his fall into the realm of nature, and the intermittent struggle of humanity for freedom, evolution, ascension and resurrection? The different approaches, however, make no change in the fact that standing at the beginning of the main paths and turning points of human history, there have always been great men whose thoughts and behavior have influenced numerous aspects of the cultural, political and social life of millions of human beings. This went so far as causing fundamental
reformation in the views, methods and appearance of different doctrines, schools and disciplines. Of course, this fact is not contrary and opposed toSahifeh, Preface, Page: 6

accepting the undeniable role of every individual member of the human society or the institutions developed out of it, in the cultural and social transformations. In fact, which reputable philosophical, political, social, and literary school, and influential civilization, revolution and movement, from the advent of mankind till today, which is not indebted, for its foundations, to the prominent and renowned men of thought, politics, culture, letter, and revolution?
Therefore, the most crucial of stages for knowing the philosophical, political and literary schools and knowing the religions, creeds, cultures, civilizations, revolutions, and movements are the episode in which the leaders and founders are identified. In this regard, success of any scientific elucidation and objective analysis of the phenomenon of the Islamic Revolution, appraising its impact and upshot in the Iranian society and the global community is the issue at hand. In the first place, it is subject to an understanding of the basic doctrines and details of behavior and life of a man who led this revolution since its origin on Khordad 15, 1342 AHS[ June 5, 1963 ]until Bahman 22, 1357 AHS[ February 11, 1979 ]. This lasted during a period of 11 years, from the initial phases of the formation of a government to the establishment and constitutionalizatio of the Islamic republican system. The significant point is that the phenomenon of the Islamic Revolution and Imam Khomeini's leadership coincided with the peak of the Cold War between the two domineering superpowers of the world. It led to the collapse of one of these two grand political poles, and at a time when the geopolitics of the world was on the brink of a dramatic transformation. Having this in mind one can better recognize how important it is to analyze the characteristics of thought and behavior of a man who could establish a new pattern and found a religious government in such confusion, independently and away from the influences and conditions imposed by the hegemonic division of the East-West( Communism-Capitalism )which seemed to be unavoidable.
Now one hundred years passed after Imam Khomeini's birth and ten years after his demise. The revolution he started and the government he established is so stable and sturdy that there is no need to argue for and to offer evidence and substantiation to prove this fact that the Islamic Revolution failed to be not just a transient uprising to cause the collapse of a political regime in one corner of the world. At present in the political literature of the world, and more obviously in the scientific conferences of
the scholars and politicians, even at the level of the formal negotiations and talks of the great public officials of the world, discussion is made of theSahifeh, Preface, Page: 7

challenges set forward by the Islamic Revolution in the sphere of the dialogues, political and cultural equations. The formation and expansion of the Islamist parties in most of the Muslim countries are developments that happened or about to happen, which due to the effect of the active presence of religious groups and parties in some Muslim countries, have changed the traditional balance of power. The discussion on the status of the Muslims and the future civilization of Islam in the political and cultural equations of the world in the future and the issues such as the clash of, or dialogue among, civilizations, secularism or belief in religion in the government domain, are the current discourses in the political and cultural circles. What makes the headlines and news analyses of the international media is the reflection of the tangible consequences of these discourses, challenges and approaches, and we may be sure that this process will gain momentum due to the high degree of effectiveness of the messages and impacts of the Islamic Revolution on the Muslim societies and the contemporary world.
In Iran, through the forms of struggles stemming from the Islamic culture of the Iranian people and quite different from the known revolutions and political uprisings, the Islamic Revolution succeeded in overthrowing a despotic regime that was strongly supported by the West, played the role of a gendarme in protecting the interests of America and Europe in the Persian Gulf and alongside the borders of the ex-USSR, and worked in accordance with the interests of NATO in this region. More importantly, it completely liquidated the corrupt monarchial system and replaced it with a republican system founded on religious and Islamic basis and structure.
The Islamic Revolution alleviated the political status and condition of Iran from a colonial-like state under the absolute dominance of America, in a time not so long ago, to a substantial cultural and political power whose political stances, conducts and ties are the main topics of discussion in the international associations and among the world's statesmen. At present, the Islamic Republic is such a weight in the political equations of the world that the US and the great powers of the world are obliged to take a formal stance vis-a-vis the least important stances taken by Iran or any internal development in the country. As the news and daily reports of a good number of the world's authentic media testify, today a great part of the efforts and sessions in the White House and in the European and Asian governments are focused on how to establish relationship with Iran and how to confront the Islamic Revolution in the international context. Apart from the status quo of
Iran in the political geography of the contemporary world- a status which, of course, is undoubtedly influenced in every aspect by the phenomenon of theSahifeh, Preface, Page: 8

Islamic Revolution and its derivative system- the Islamic Revolution has also had decisive, undeniable and ever-increasing impact beyond the Iranian borders. The `Islamic world' used to be defined not too long ago as the divided nations whose religious beliefs worked just in an individual level, and even were gradually diminishing and being obliterated. Most of the Muslims in diverse spheres of the social life from their culture, politics and judiciary to the social customs and manners of interaction and educational system were charmed and petrified by the imported Western or Eastern cultures to the extent that the sense of common, independent and Islamic identity had faded away under the influence of the irreligious isms and political trends leading to the cultural breakdown upsurge. The pace of this invasion, annihilation and downfall was so swift that even the strongest nationalist movements could not resist for long. This happened due to the lack of a proper ideological and intellectual basis to win the long-lasting support of the Muslim masses and nations, change the kind of relations, and create new cultural and political structures aligned with the religious culture. The failure of the nationalist movements in the Arab world and Turkey, and the early defeat of the Iranian nationalists are some instances of these unsuccessful attempts. Therefore, the `monarchial nationalism' and the Shah's absurd and extreme archaism in Iran was not only not considered as a scheme to resist the onslaught of the Western culture, but in fact basically designed in the interests of the West to accelerate the disintegration of the religious culture of the Iranian society. A similar situation was prevalent in other Muslim countries. In the Muslim world, the most active oppositionist political figures and the revolutionary and reformist parties and groups were composed of the supporters of the socialist schools, nonreligious personalities and generally the Easternized or Westernized ones. The few voices of the Islamist intellectuals and political movements were not heard in the hubbub of the different kinds of isms and Eastern and Western tendencies.
Today, however, the political conditions, inclination of the parties, and active political trends in most of the Muslim countries generally changed. The momentum of Muslim awareness and the return to religious culture in the Islamic societies has transformed into the tides of Islamic-inclination, has survived the first stages and has manifested the formation of parties and the creation of powerful political, cultural and social organizations in many of the Muslim countries. This nascent phenomenon is not confined in Iran,
Lebanon and Palestine. In Africa, the European and US governments have so far expended a lot to prevent the victory of Islamists. Algeria, Egypt, Sudan,Sahifeh, Preface, Page: 9

etc. are obvious cases in point. The Muslims' overwhelming lead in the Algerian elections forced the Western world, in a contradictory policy, to ignore the slogans of democracy and human rights, and to support the martial law, and the brutal and extensive suppression of the Islamists. The Islamists have gained power in Sudan; in Turkey, in spite of the massive efforts of the secularists during the past several decades, the Islamic and religious activities- exactly just in contrast to the course of propaganda and official policies- are expanding, and the Islamist parties have occupied decisive positions in those countries. In spite of the massive propaganda against the messages of dignity, independence and Islamism as the global slogans of the Islamic Revolution, the support for these ideals was not limited to the Shi`ah community. Now, America and the West are facing challenges and crises out of the advent of Islamic groups in their most secure traditional bases in the Arabian Peninsula as well as in each of the Arab and Muslim countries. In the Southeast Asian Muslim countries what is happening is an indication of triumph and increasing influence of Islamic parties. The propagation of the undue term," fundamentalism" has not also been able to undermine the ever-expanding momentum of this tide. In Lebanon, before the victory of the Islamic Revolution, the activities of the Shi`ah community and the religious and Islamic groups to assert their identities were just confined to running a few educational and charity institutions, and their struggles and resistance against oppression looked feeble and won among the noisy hustle of the leftist and rightist parties. Today, not only do the Muslim figures and forces shape the frontline of the internal policies of this country confronting the Quds-occupying regime, but also the position taken by the Hizbullah of Lebanon as the strongest political and religious force in the country has become internationally acclaimed. The resistance has faced the American and Zionist plots in the region with defeat.
Inside the Palestinian Occupied Territories, in Quds and on the West Bank of the Jordan River, the Islamic resistance inspired by the Islamic Revolution with empty hands and with the power of faith has also led Washington policies and the so-called peace process to a deadlock. This came true in spite of the massive investments of the West and the submission of certain Arab leaders and Palestinian organizations.
The ever-increasing rise of awakening and Islamism is not confined to the Muslim countries. In most of the European countries, even in the United States, the Muslims form the vastest religious and politically active minority.
An instance of the emergence of the new identity of the Muslim society inSahifeh, Preface, Page: 10

these countries was displayed in the Rushdie Affair where the author and the supporters of the blasphemous book, The Satanic Verses were condemned.
Basing on the existing realities and those about to happen, we could say that the impact of the new tide of awakening among the Muslims that caught the attention of various nations and societies on the function and role of religion in the sphere of society and government is not confined to the Muslims. Rather, revival of religious thinking; reappraisal of the values and ideals of the monotheistic religions; the status and role of religion in the modern system; the world's future regarding the failure of Marxism and the collapse of the communist pole in the world; and the occurrence of social and moral crises in the capitalist states are the issues that seriously engage the minds of scholars and reformists. The approach of the world society, even the statesmen and international organizations to subjects like the dialogue among the followers of different religions, the dialogue among civilizations and new fields of discussions on traditionalism, modernism and postmodernism, are all signs heralding this transformation.
Today, no political expert is ignorant of the fact that the Islamic Revolution in Iran and its effects on the region and the world have been one of the decisive factors in the political and cultural developments in the past two decades. Along this line, another fact acknowledged and highlighted by the experts on international political and cultural issues is that the Islamic Revolution in terms of its foundation and continuation is undeniably intertwined with the views and leadership of a man who engineered the architecture of the Revolution both in the field of its theoretical and intellectual basis and in the domain of practice and methods of moving the revolution forward. The expressive words of the Imam's successor who has said," The Islamic Revolution is not known anywhere in the world without Imam Khomeini's name", relates to this same fact. Of course, it is evident that the victory of the Islamic Revolution and Imam Khomeini's successes cannot be assessed isolated from its context, background and the developments, which occurred in the Muslim world and Iran, especially in the recent decades. The role of the religious reformists, thinkers and movements, who paved the way for the growth and acceptance of the Islamic Revolution in Iran and in the world by their theoretical and cultural jihad, cannot be ignored. Anyhow, the establishment of the Islamic Republic in Iran was the first concrete and practical consequence of the Islamic Revolution and Imam Khomeini's ideals. Therefore, acquaintance with Imam Khomeini's life and struggles, thoughts and
ideals, works and legacies will in fact be the first step to know the essence of the Islamic Revolution and itsSahifeh, Preface, Page: 11

leadership. In fact, it is the main source of many of the current and future developments in the spheres of culture and politics of the Muslim world in the present and future era. Imam Khomeini must be called the architect of the modern and Islamic civilization, which is in the process of formation.
Imam
Naturally, studying Imam Khomeini's oral and written, social, political and even personal and private works hereby presented in a collection called Sahifeh-ye Imam is a way to understand the spiritual characteristics and the dimensions of personality, religious and political traits and manners as well as the personal and social relationships of the Supreme Leader of the Islamic Revolution. Keeping in view the station of the Islamic Revolution and the role of Imam Khomeini in the contemporary world, each of the works included in the Sahifeh-ye Imam relates a jot of the unknown and known aspects of the Imam's soul.
Family-related letters
Some of the works included in Sahifeh-ye Imam testifies that Imam Khomeini, beyond the tumultuous world of struggle, politics and leadership, possesses a subtle and gnostic soul, which is also thoughtful of the public duties and human relationships. These works show that not only was Imam an ideal role model in the realms of scholarship and ijtihad, struggle and jihad, and politics and leadership for his disciples, but also his subtle soul and his self-disciplined and dutiful personality urged him not to shirk his duties in the non-political spheres. He was an idyllic spouse in his conjugal behavior and in terms of gentleness and fidelity toward his wife. As both his quest and fate led him to Ayatullah Thaqafi's home to select his partner for all his sorrows and ecstasies, he remained committed to this first and last selected one to the end of life and along all its ups and downs. A departure for the obligatory hajj pilgrimage in his youth, a year of exile to Turkey and a few trips of his wife to Iran for visiting the children and relatives( during their sojourn in the holy city of Najaf, Iraq )were the few cases, during the 60 years of married life when he and his wife experienced separation. The archive of surviving letters displays a deep, emotional and loyal relationship replete with affection and mutual respect.
The letters of Imam Khomeini to his children and relatives show us another aspect of a great soul, and it is that being a marja` at-taqlid and a religious patriarch and dealing with the leadership of the Revolution made him considerate of the religious and moral duties regarding his relatives andSahifeh, Preface, Page: 12

children. Everything from the usual greetings to the treatment of problems, benevolent admonition and counsel on the ways of life, recommending people to learning, edifying the self, and any other issue found in Imam Khomeini's personal letters, demonstrate his meticulousness and care on performing all Islamic codes of ethics and decency regarding the relations.
The Imam's training strategy toward the children and his granting them the right to choose and free will along with compassionate supervision can all be observed in these writings. Among them, Imam Khomeini's letters, decrees, and ethical treatises addressing Hujjat al-Islam Haj Sayyid Ahmad Khomeini, owing to the special and unique role of this self-denying and trustworthy son beside his father throughout the Islamic Revolution, are very instructive and informative in political, social and moral aspects.
Religious Permissions
Imam Khomeini's letters of authorization to a choice of people in the financial and religious law[ shar`iyyah wa hasbiyyah ]affairs, either chosen by himself or in response to individual requests for authorization, form another part of Sahifeh-ye Imam. According to the principles of Shi`ah jurisprudence[ fiqh ], any expenditure of the religious payments and management of the Islamic financial affairs during the period of occultation of the twelfth Imam is not authorized without the permission of a fully-qualified jurist; so it has been customary for the maraji` at-taqlid to issue letters of authorization for the qualified persons. The faithful pay their religious dues through these representatives to their maraji`. The issued authorizations indicate the scope of authority of the recipient of the permission for expending the payments in the lawful religious ways. These authorizations are granted to persons who meet the criteria of authority of imitation[ marja`iyyah ]in terms of general qualifications, devoutness and commitment, or their qualification is certified by two just informed persons. It has been this relatively reliable method of collecting and expending the religious payments that have protected the Shi`ah jurisprudence, jurists and seminaries throughout history from the harm of dependence on the governments and from compliance with the
whims and dictates of the illegitimate rulers. It has facilitated a direct connection between the religious scholars and seminaries on one hand, and the masses on the other hand. Reciprocally, the people's relative awareness and supervision of their behavior and acts have extremely minimized the possibility of penetration of any unscrupulous elements into the body of religious leadership. We can conclude from the collection of authorizations issued by Imam Khomeini andSahifeh, Preface, Page: 13

particularly from the letters written by His Eminence to his official representatives that he has been diligent and scrupulous in issuing the permissions. Except the cases of authorizations that have been issued for the prominent and pious scholars or for the persons who were closely in contact with and known to him, generally Imam has not issued any authorization without a written endorsement of the just informed persons. An index of the religious authorizations issued by Imam Khomini during the period of his stay in the holy city of Najaf is included at the end of this volume( volume one )of Sahifeh-ye Imam. The original copy of this index which is available in the Imam's handwriting demonstrates his fastidiousness and organization in such cases.
It should be mentioned that the religious permissions are only valid as long as the beneficiary remains virtuous, and possesses the other attributes required for being the lawful representative in collecting and expending the religious payments, otherwise they will be automatically dismissed. In the present collection, only the permissions are included of which a certified copy has been available, while the number of the religious permissions granted by Imam Khomeini exceed this. We hope those in possession of the permissions or other literary works of Imam Khomeini would kindly send this Institute a copy so that they will be included in the next editions. Moreover, to maintain the brevity, and for the reason that this collection exclusively contains the Imam's works, the letters of the religious luminaries whose endorsement has led to the authorization, are excluded; such letters are preserved in the archives of the Institute for Compilation and Publication of Imam Khomeini's Works( ICPIKW ).
Socio-political letters and telegrams
Another component of Sahifeh-ye Imam is the telegrams and letters written by Imam Khomeini to different persons, religious scholars, local and foreign diplomats and political leaders, various political parties and societies, and ordinary people, which embrace a variety of themes. The diverse addressees of these letters and the vast span of time that they cover, beside the variety of their themes and subjects,
all add to the significance of these letters as a part of the wealth of documents that relate fragments of the history of the Imam's movement and His Eminence's positions and views on different issues.
Among these letters, we cross upon records that have instigated some developments in the course of the uprising and during the Islamic Revolution. For example, the Imam's telegrams and letters to the Shah,Sahifeh, Preface, Page: 14

Asadullah `Alam and Amir-`Abbas Hoveyda, as well as his letters to the maraji` at-taqlid, `ulama', seminaries, political and religious associations in the country and abroad, and heads of foreign states.
Fortunately, through the efforts made by the Imam's Memento( Haj Sayyid Ahmad Khomeini )( r ), «1» the original manuscripts of many of Imam Khomeini's letters and telegrams since the climax of the Islamic Revolution in 1356 AHS( 1978 )till his demise has been collected and are available in the Institute. Moreover, through the efforts of the Institute and the assistance of his friends, a great deal of Imam Khomeini's correspondence in the years preceding the victory of the Islamic Revolution has been recovered; all of which together with the other works and records of His Eminence are hereby published, with no alterations, in Sahifeh-ye Imam. However, it is needless to say that due to different reasons like the unspeakable suffocating political atmosphere in the Shah's regime especially the SAVAK's wariness of the Imam's works, there have been a lot of letters and writings of Imam Khomeini, not entirely collected, dating back to the earliest stage of his struggle in the years 1340- 1342 AHS[ 1961- 1963 ]and the later periods. We hope, through the Institute's constant investigations, the rest of Imam Khomeini's letters and writings, which are still in the possession of individuals or in the files of those involved in the Imam's movement, will become available and published in the next editions, after the approval of their authenticity and genuineness.
Decrees and orders
A large number of decrees and orders of His Eminence Imam Khomeini, as the marja` of many of the Shi`ah people and as the Great Leader of the Revolution and the Islamic Republic of Iran have survived, which are exactly printed in this collection.
The decrees published in Sahifeh-ye Imam include those issued for the formation of the Revolutionary Council, the transitional government and appointment of its members; confirmation of the Constitution; approval of the presidential decrees; decrees on the foundation of different revolutionary institutions; decrees for installing and deposing the judiciary, military, and law enforcement officials, and the Leader's representatives in various institutions and organizations; the military orders issued by him as the Commander-in-Chief of the Armed Forces, as well as His Eminence's
__________________________________________________
( 1 )The abbreviation," r" stands for the Arabic invocative phrase, rahmatullah `alayh, rahmatullah `alayha, or rahmatullah `alayhim[ may God have mercy on him/ her/ them ], which is used after the names of pious people.Sahifeh, Preface, Page: 15

directives and orders issued in response to the requests of government officials on diverse issues. Studying this part of the Imam's works, especially observing the historical trend they have taken along with His Eminence's messages and speeches, offers an overall view of the kind of his religious and proficient, decisive and potent leadership and yet, unassuming and people-based. Since some of Imam Khomeini's views and orders have been written at the bottom of request letters of officials and inquirers, all or parts of the original requests are published together with the Imam's response for a better understanding of the issue.
Messages
Imam Khomeini's different religious and political messages comprise some of the most important written works of Imam Khomeini collected and chronologically published in Sahifeh-ye Imam. Issuing and publishing these messages was in fact the most important direct channel through which Imam Khomeini kept in touch with the people and his followers. It was via these messages that, during the Provincial and District Councils Bill affair, the rising surge against the monarchial regime began and the Khordad 15, 1342 AHS( June 5, 1963 )uprising started. All along the struggles of the Iranian nation, these were the Imam's statements and messages that determined the method of uprising, the rational and political bases, and its main concerns, slogans and approaches in each of the strenuous stages of the Revolution. When in 1356 and 1357 AHS[ 1977 and 1978 ]the Iranian nation's struggle was heightening, each statement issued by Imam Khomeini from Najaf( in Iraq )or Paris, which swiftly circulated all around the country, stood for a general and national manifesto that determined the course of the Revolution, and organized the revolutionary forces and the people around certain objectives and maxims.
In his messages, Imam Khomeini did not just aim at invoking the heroic spirits and encouraging the people to steadfastness and persistence on
the course of the Revolution. Rather, His Eminence, with his versatile and lucid writing style, tried to increase the public religious and political awareness regarding the current affairs, and to augment their insight concerning the proponents and opponents of the Revolution inside the country and abroad, so that they might be encouraged consciously to get involved in supporting the objectives of the Revolution. The themes most conspicuous in Imam Khomeini's statements include wisely foreseeing the schemes designed by the Shah's regime and its Western supporters for suppressing the uprising at each stage and making the effort to thwart them, warning against theSahifeh, Preface, Page: 16

misleading slogans and positions in the course of the struggle, and highly stressing the public concurrence over their shared religious slogans.
What was common in all of Imam Khomeini's messages, both before and after the victory of the Revolution, was calling the people to supporting the goals of the Revolution from the perspective of the religious and divine duty, and with reliance on the people's role as the primary founders and owners of the Revolution, with an exceptional emphasis on the youth.
It can be said that the strengthening of the people's faith and religious beliefs as their key stimulus for political struggle and activities, and `observance of the religious duty' as its prominent figure are the very institution and feature upon which Imam Khomeini founded his uprising and which can be considered as the distinction between the Islamic Revolution and other political movements in the contemporary history of Iran. Revival of the spirit of belief in God and religiosity in the realm of social concepts; revitalization of the movement-engendering Qur'anic themes such as Imamate and wilayah[ guardianship ], jihad and martyrdom, validity of God's sovereignty and His commands, precedence of the religious criteria and rejection of the rule of taghout, and the inseparability of religion and politics are the subjects which Imam Khomeini- basing on the authentic religious sources, which are acceptable to the Iranian society and relying on the method of the great leaders of Islam- was able through a discreet fusion of reason and religion, and a realistic view of the exigencies and discourses of the modern era and the efficient role of the element of time and space in ijtihad, to establish a positive spirit on the culture of religion as the guide of the followers' thought and action in the context of their beliefs and socio-political activities. This became possible through Imam Khomeini's issuance of successive messages and deliverance of several speeches. Therefore, the most authentic texts for understanding the
Imam's standpoints and methods, as well as the course of the Revolution from the Imam's point of view are these messages and speeches which are hereby chronologically published in this valuable anthology.
The themes of Imam Khomeini's messages after the victory of the Islamic Revolution include the following:
* The formation of each of the institutions and foundations of the Islamic Republic;
* The formidable confrontation of the newly established government with hundreds of conspiracies hatched by the enemies inside and outside the country during the months and years following the victory of the Revolution;Sahifeh, Preface, Page: 17

* Encouraging the people to participate in the diverse elections to determine their own destiny;
* The mobilization of the Iranian nation to ward off the enemy's aggression during the eight years of sacred defense;
* Publicizing the slogan of" the victory of blood over the sword" as the most effective weapon in the unequal confrontations with the enemies;
* Inspiring the people for participation in rebuilding the country;
* Issuing the emancipating messages of the Islamic Republic to the other nations and calling the Islamic world to regain their dignity and religious identity;
* Inviting the Muslims to unity and struggle against the world domineers;
* Declaring the policy of" neither East nor West" as a new way to oppose the dominance of the capitalist and communist blocs;
* Revealing the crimes of America and the Zionist regime and issuing the religious edict on the obligation to support the Palestinian people's uprising and liberation of Quds; and
* Mobilizing the Muslim world against the publication of the blasphemous book, The Satanic Verses, and in a nutshell, promoting the spirit of self-confidence among the Iranian nation and the Muslims of the world.
Some of the events happened in the last two years of his life were:
* The brutal massacre of the hujjaj( pilgrims )in the Holy House of God in Mecca;
* The direct American intervention in the Iran-Iraq war;
* The US missile attack on the Iranian passengers' airbus;
** extensive use of chemical weapons and the large-scale bomb attacks on the cities;
* The end of the Iraqi-imposed war on Iran;
* The commencement of reconstruction and political development periods;
* The resignation of the Deputy Supreme Leader as well as some major international events such as the start of the transformative developments in the Soviet Union and the Eastern bloc; and
* The expansion of the hegemonic policies of the West and America.
That is why the Imam's messages in the two last years( 1987- 89[ 1366- 68 AHS ] )have tremendous importance. The anticipation of the future stateSahifeh, Preface, Page: 18

of affairs in Iran, the region and the world, and the warnings and solutions in the messages of this period, are particularly clear and vivid. Instances of these are: the hajj messages, letter to Mikhail Gorbachev, message to the maraji` at-taqlid and seminaries( the charter for the clergy ), the charter of brotherhood, messages to the emigrants of the imposed war, and adoption of the UN Resolution 598, «1» as well as many others.
Apart from issuing tens of messages, Imam Khomeini did something unprecedented. He left for the coming generation as a memento his entire intellectual principles and ideals, and the gist of his stances on a well-documented, analytical and detailed testament. This perennial work is, in fact, a credited charter of his line and path. Eleven years «2» hardly passed after his demise, yet Imam Khomeini's religious-political testament has been translated into more than 20 languages in millions of copies and published in the farthest reaches of the world.
Speeches
A key element in Imam Khomeini's successful management and leadership was his extensive relationship with the masses and various strata of society. The complex link between realities and ideals, and the establishment of relationship between theory and practice show the sagacious and clear image of his leadership. Great theoreticians and idealists have seldom attained their ideals. He did not merely depend on the scientific and practical treatises in presenting and propagating his religious-political ideals,
and this is what made him a rare or even unique in the annals of religious authority[ marja`iyyah ]. Just as he occupied a lofty position as a great religious authority among his followers, he could be able to explain in plain language deep religious concepts particularly the political and social aspects of religion to his audience. Imam Khomeini's numerous messages at the gathering of various strata of the people provided the possibility of direct connection of the people with his ideas and views, and made them needless of the official and unofficial interpretations of intermediaries, which are mostly associated with the exercise of their personal views as well as political and factional motives.
Though a renowned `alim in the realms of philosophy, gnosticism, ethics, jurisprudence and its principles, and exegesis, and an adroit
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( 1 )UN Resolution 598: the UN Resolution that calls for both sides( Iraq and Iran )to stop fighting, withdraw to the prewar borders, and submit to an international body to determine responsibility for the war.
( 2 )That is, 11 years at the time of publication of the original Persian version of this anthology.Sahifeh, Preface, Page: 19

theoretician in the spheres of politics and culture whose political view became the pillar and edifice of a modern political system in Iran, and whose ideals and revolution made an undeniable transformation in the world particularly in the Muslim societies, Imam Khomeini- contrary to the dominant views of the scholars and theorists- did not confine his influence and impact on the exclusive circle of the elite. Rather, he had such a capability to personally establish and manage his theories in practice and to convey his objectives to the masses in an easy-to-understand language through interesting and influential speeches and earn their support to the extent of offering their lives for the realization of the goals and ideals.
The trust of the Iranian people in the Imam's sincerity in his words and deeds, which arose out of the long interaction and connection between him and his followers, together with his personality attractions, and tranquil and tranquility-giving and at the same time, unwavering and dignified countenance, along with his compassionate and penetrating look, eloquent and simple words, and his spiritual, religious and scientific dimensions are among the factors that rendered his speeches wonderfully moving for his addressees. Certainly, this deep, affectionate and direct relationship between the Imam and the people, and his abilities in promptly conveying his ideal values to the society had a crucial role in his successful leadership. Accordingly, contextual analysis of the Imam's speeches and his knowledge of the audience, and a comparison of the historical events of the Islamic Revolution with the trend of his speeches and statements, and the study of the aggregate of meetings and speeches, and the diversity of the groups and strata will help the researchers in analyzing the realities of the Islamic Revolution and in finding the reason behind Imam Khomeini's effective and people based-leadership. For this reason, in compiling the
Imam's speeches and their publication in Sahifeh-ye Imam no literary or textual edition, or change of any type, which is quite usual in the process of rendering speeches into publishable written text has been undertaken.
Given that these speeches of Imam Khomeini were delivered in relation to the existing realities and needs of the society during the various periods of the Revolution, naturally a precise understanding of his purport and intention calls for a proper understanding of the socio-political circumstances of each period. Beforehand, in a bid to elucidate these circumstances, a trilogy entitled, Kawthar consisting of the Imam's speeches with a brief account of relevant conditions until Esfand 1357 AHS[ February-March 1978 ]has earlier been published by the Institute for Compilation and Publication of Imam Khomeini's Works. Completion of this valuable work, which isSahifeh, Preface, Page: 20

actually a detailed history of the Islamic Revolution is foreseen in the future programs of the Institute.
Interviews and dialogues
In the age of communications, the mass media's interviews with the intellectual and political leaders with the aim of elucidating their viewpoints, and dispel ambiguities and enigmas through answering the reporters' questions, is one of the effective means of establishing communication and direction in the public opinion. Being aware of the importance of this phenomenon and in the absence of restrictions, Imam Khomeini granted unconditional audience to journalists and pressmen. The best part of his interviews took place during his sojourn in Paris. As a result, the numerous interviews by the leading world news agencies, radio-TV networks of various countries, and Iranian and foreign newspapers and periodicals with Imam Khomeini, and his concise yet categorical and well reasoned out answers to the questions have become part of the compendium of the Imam's valuable socio-political works, which in the present work have been presented to the esteemed readers.
Imam Khomeini's perspicacity in promptly detecting the motives of the interviewers, his prudence in giving answers, carefulness, truthfulness, and transparency of viewpoints, which give no room for hue and cry, ambiguity-mongering and abuse can be easily discerned from the interviews to him.
Although the nature of the extensive communications of the media on national and international figures- who at times are successively exposed to the world's public opinion- is usually as such that due to the repetition of
their names, subjects and propositions, they rapidly fade away from the focus of attention of the public opinion, this fact did not happen in the case of interviews to Imam Khomeini. In fact, his most extensive communication with his audience in the different countries of the world took place through the successive interviews in Paris, which sometimes exceeded eight cases in a single day. It was through these very interviews that a few months before the victory of the Islamic Revolution, the Imam averred to the world his religious-political standpoints concerning the essence and foundations of the government he intended to establish, the way of the future political system of Iran in dealing with international issues, relations with other countries, and the principles governing foreign policy and the gist of the Islamic republican system. It was in the course of these interviews that Imam Khomeini- through his effective reasoning- was able to decisively put to question in the world's public opinion the legitimacy of the monarchial regime in Iran asSahifeh, Preface, Page: 21

well as the legitimacy of the support rendered by the Western world and its protectors. Thus, despite all the endeavors and meetings that the American leaders and Western countries did to prevent the fall of the Shah and collapse of the monarchy, through Imam Khomeini's expose, which usually used to take place in relation with the world mass media, the world's public opinion's sympathy to the Iranian nation rapidly surfaced.
It was in the course of these interviews that religion and the political thoughts of Islam were presented for the first time as the ideology of struggle and revolution, and as the practical solution in administering the society- and this was realized through the language of a spiritual and beloved leader in tens of international radio-TV networks and periodicals of mass-circulation. This phenomenon initiated the vehement emergence of the religious thought in the discourses of the day, and the advent of new Islamic and religiously oriented institutions in the arenas of contemporary political and intellectual challenges. Even the extensive destructive propaganda of the anti-revolutionary quarters failed to hinder the advancement and impacts of Imam Khomeini's ideals on his large audience.
Thus, due to his style of dealing with the numerous questions- keeping in view the diversity of views and motives of the interviewers some of whom were bent on weakening the stance of the Revolution and besmirching its leadership's personality- and owing to the purport of the Imam's answers which contain his viewpoint on the most fundamental issues of the movement and its internal and external goals, and more importantly, because of the fact that these viewpoints gave rise to the emergence of a new trend in
the cultural and political geography of the Islamic world and Iran, a study of these interviews to Imam Khomeini is of immense import for the researchers of the Islamic Revolution. Another point that can be found in the study of the Imam's interviews is the constancy of his conviction and coherence of the basis of his political thought with such cohesion, consistency of views and unity of opinion and without variation and change of stances. This is while there is usually contradiction in words and change in the stances of the people who are frequently questioned and judged by the public opinion.
The Imam's talks with state leaders and their envoys have so many instructive points. Examples are his reception of the Elysee Palace's envoys during his stay in Paris; holding talks with mediators of the American government; his type of treatment and statements in his first meeting with the ex-USSR's ambassador; his meeting with Yasir `Arafat and Palestinian leaders; and his meeting with Edward Shevardnadze as Gorbachev's specialSahifeh, Preface, Page: 22

envoy who carried the latter's reply to Imam Khomeini's famous message; «1» dialogue with leaders of the Muslim countries and other foreign political figures- which from the point of view of the statement of the two sides and the extremely simple and unbelievable reception- and the Imam's self-confidence and proficiency in the arena of discussion are among the different informative aspects for the Third World statesmen and leaders particularly that of the Islamic Republic. Certainly, such disposition and style of Imam Khomeini have multiplied a hundred times the Iranian nation's sense of identity and self-confidence in the arenas of confronting the formidable enemies of the Revolution and defending the Islamic country.
Nour and Sahifeh-ye Imam
So far, Imam Khomeini's speeches and messages have been published in hundreds of works under various titles and styles( summarized or complete, thematically or chronologically )in manifold languages by his devotees and cultural institutions both inside and outside Iran. Undoubtedly, these works particularly his socio-political works are among the published works with the highest circulation in Farsi language. Among the published
books from Imam Khomeini's general works( before the establishment of this Institute ), some have been outstanding. «2»
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( 1 )See A Call to Divine Unity: Letter of Imam Khomeini, the Great Leader of the Islamic Revolution and Founder of the Islamic Republic of Iran, to Mikhail Gorbachev, Leader of the Soviet Union, 2 nd ed.( Tehran: The Institute for Compilation and Publication of Imam Khomeini's Works, 2003 ).
( 2 )Some of these outstanding books are as follows:
The book, Ava-ye Inqilab[ Voice of the Revolution ]consisting of a selection of letters, statements and speeches of Imam Khomeini which has been published by Sayyid Hamid Rouhani in 1355 AHS( 1977 ).
The first volume of the valuable book, Barrasi va Tahlili az Nahdat-e Imam Khomeini[ A Study and Analysis of Imam Khomeini's Movement ]which has been published in 1356 AHS( 1978 ). In terms of its presentation of the documentary bases of Imam Khomeini's struggles, speeches, dialogues, and messages( from the beginning up to the middle of year 1345 AHS )along with an analysis of the events relating to the Imam's movement, this book occupies particular importance. The second and third volumes of this book have also been published after the victory of the Islamic Revolution whose analysis of the events related to the Imam's movement has been extended up to the eve of the victory of the Islamic Revolution.
The book, Majmou`eh-i az Maktoubat, Sukhanraniha, Payamha, va Fatawa-ye Imam Khomeini[ A Collection of Imam Khomeini's Writings, Speeches, Messages, and Edicts ]( From the Second-Half of 1341 AHS up to the Migration to Paris ). Some parts of this book have been published abroad prior to the victory of the Islamic Revolution under the title, Khomeini va Jonbesh[ Khomeini and the Movement ].
The book, Tali`eh-ye Inqilab-e Islami, consisting of a collection of Imam Khomeini's interviews up to 1358 AHS( 1979 ). Through the effort and supervision of the Imam's Memento, Sayyid Ahmad Khomeini( may Allah have mercy on him ), his book has been compiled and published by the University Press Center in 1363 AHS( 1984 ).
The 22- volume anthology entitled, Dar Justojou-ye Rah az Kalam-e Imam[ In Search of the Path through the Words of Imam Khomeini ]. This work being the first subject-based anthology which is relatively comprehensive has presented Imam Khomeini's guidelines from 1341- 61 AHS( 1963- 82 )in 22 subject-based sections. Every section consists of a general political-cultural subject.
The book, Payamha, Sukhanraniha va I`lamiyyehha-ye Imam Khomeini[ Imam Khomeini's Messages, Speeches, and Statements ]. The Nour Research and Publication
Foundation has published in this book Imam Khomeini's works from the beginning up to 1362 AHS( 1983 )in seven volumes.
The 22- volume anthology, Sahifeh-ye Nour, and its new edition along with supplements. For a complete information on the publication of Imam Khomeini's works, see Kitabshenasi-ye Hadrat Imam Khomeini[ Imam Khomeini's Bibliography ], Hudour Quarterly Journal, Nos. 5- 6( 1371 AHS ), published by the Institute for Compilation and Publication of Imam Khomeini's Works( ICPIKW ). In that article, 233 books have been introduced.Sahifeh, Preface, Page: 23

Despite the demerits and defects which can be seen and have been the point of some criticisms in Sahifeh-ye Nour, it should be stated that this work from the time of publication of its first volume up to now has so far been the most comprehensive reference for the researchers and those interested in the works of Imam Khomeini. Worthy of acknowledgment are the valuable efforts and endeavor of the compilers of Sahifeh-ye Nour from the Ministry of Culture and Islamic Guidance, and the Organization of Islamic Revolution's Cultural Documents, and the dear ones who have rendered valuable assistance in the different stages of compilation and publication of this work for all those who have benefited from this pathway to the treasure of the Imam's literary works in their research, seminars, speeches, and references. Among the merits of Sahifeh-ye Nour are its lengthy introduction by Ayatullah Khamene'i, lucid titles, chronological arrangement, table of contents, skillful editing, as well as relative comprehensiveness.
The defects and shortcomings of the Sahifeh-ye Nour can be attributed to a number of factors. A considerable part of Imam Khomeini's works is not included due to the compilers' lack of accessibility to it. In numerous cases, owing to the unavailability of the original handwritten messages and letters, and the recorded tapes of speeches and interviews, the printed texts on the newspapers have been used which, due to the presence of plentiful typographical errors, inconsistencies have also been reflected in the Sahifeh-ye Nour. There have been mistakes in the dates of some works of the Imam in the Sahifeh-ye Nour caused by numerous and at times inconsistent citations in the newspapers. As Sahifeh-ye Nour has been published gradually, everySahifeh, Preface, Page: 24

volume ends with a separate table of contents; so, in order to find a specific subject one had to refer to all the 22 volumes. Yet, the publication of Miftah-ye Sahifeh-ye Nour[ The Guide to Sahifeh-ye
Nour ]by the Institute in 1372 AH[ 1993 ]got rid of this flaw. In addition, in this series' new edition published some years ago, the Organization of Islamic Revolution's Cultural Documents has removed some of the previous defects.
In a bid to present a complete series of all the literary works of Imam Khomeini and keeping in view the main shortcomings and defects existing in the Sahifeh-ye Nour, the Institute has published the present work entitled, Sahifeh-ye Imam. During many years in the different departments of this Institute, the existing texts in the Sahifeh-ye Nour, newspapers, periodicals, and books have been collated with the cassette recorded tapes, handwritings and original manuscripts of Imam Khomeini's works which are at the disposal of the Institute, and the final text is meticulously selected. All the date inconsistencies and other defects existing in the Sahifeh-ye Nour and other sources concerning the identification of each of the Imam's works have been investigated, and the authentic and final facts have been presented at the beginning of each piece of work along with its identification( headings ).
Apart from the mentioned points, the most important merit of the Sahifeh-ye Imam over the Sahifeh-ye Nour and other published books on the Imam's works is the inclusion of over 2, 000 cases of his works and documents from among the unpublished works of the Imam, which become available for the public for the first time. The meticulous selection of the indices( proper names, subjects and terms, Qur'anic verses and hadiths, etc. )and their presentation in one volume( volume 22 ), which provides easy access to selected topics and subjects of the first 21 volumes is another feature of the Sahifeh-ye Imam.
The works not published in Sahifeh-ye Imam For the following explained reasons, some of the Imam's works are not present in the Sahifeh-ye Imam:
1. As one of the greatest religious-political leaders of the contemporary world and having almost one century of fruitful life, it is natural that during this long period Imam Khomeini had a bulk of communications and correspondences, expressed opinions on various issues, and had issued numerous writings and documents some of which are definitely not recorded and preserved. Taking into account the existing evidence, there are still existing personal documents in
2. the possession of individuals and in the books and libraries of thoseSahifeh, Preface, Page: 25

in correspondence with the Imam. In spite of the efforts exerted to access these documents, it is still to no avail. The existing index of the Imam's letters at the beginning of the movement and the index of religious permissions granted by him and other pieces of evidence speak of the fact that the quantity of his letters, permissions and general works is more than which has been compiled so far. In the new edition of the Sahifeh-ye Imam, the works that would be acquired will be included.
At any rate, Sahifeh-ye Imam is the most complete and comprehensive work- all his cultural, political and social works- consisting of those included in the Sahifeh-ye Nour and other sources, as well as hundreds of other works published for the first time.

3. Books and writings of Imam Khomeini on various issues of the Islamic sciences have been separately published by the Institute. Therefore, Sahifeh-ye-Imam does not include the Imam's scientific treatises and writings.
4. The Imam's poems are not included either, since they have already been published in a collection entitled, Divan-e Ash`ar-e Imam Khomeini.
5. Within the Imam's manuscripts, there are diverse notes- some words or sentences- that are not classifiable under such headings as letters, telegrams, decrees, statements, speeches, interviews, permissions, etc. Some of these notes are points and hints, which Imam Khomeini have jotted down to remember a point for his message and speech while others contain points that caught his attention when reading reports, newspapers and books, and listening to the news from domestic and foreign media, and which he has written as hints for investigation of the issue and subsequent follow ups. Some of the notes relate to his daily routine, schedule of meeting and appointment, and the like. Drafts of some decrees and messages as well as changes in expression and corrected points on some of the messages are among the miscellaneous notes which, due to the publication of the final and complete text of such works and other miscellaneous notes whose particular utility in their publication cannot be conceived, are not published. It is to be noted that these handwritings, and in general, the original manuscripts of all works of
6. the Imam are available at the Institute's archive, preserved in the museum of his works and will be available for the public.Sahifeh, Preface, Page: 26

7. Except some of the Imam's responses to some queries[ istifta'at ]concerning important social or political issues, the other queries posed by his imitators( followers )[ muqallidin ]on religious and jurisprudential issues that form an immense bulk of materials, are not published in the present series. Anyone interested in his edicts is referred to his jurisprudential works especially Tahrir al-Wasilah, Risaleh-ye `Amaliyyah, Manasik-e Hajj, Hashiyeh bar `Urwat al-Wuthqa, as well as the collection of his Istifta'at.
8. During the Imam's marja`iyyah[ religious authority ]in Qum( Iran ), Turkey, Najaf( Iraq ), Paris( France ), and after his return to Iran, in Qum and Tehran, his imitators have delivered him their religious payments both directly or through his religious representatives, and received receipts. The number of such receipts, which have been issued with the seal and signature of the Imam, are so many and their publication( in the Imam's socio-political work )does not have much benefit for the public. As such, the receipts of religious funds have not been included in the Sahifeh-ye Imam except some instances as samples.
9. Obviously, the Imam's correspondences, discussions and secret documents of meetings with the heads of the three branches of the government, military commanders, and high-ranking officials of the government on affairs pertaining to the war fronts and vital national security issues, and confidential letters and documents whose legal confidentiality still exist, are among the category of works which cannot be published in the Sahifeh-ye Imam.
10. Quotations and memoirs of individuals: Naturally, this portion of Imam Khomeini's statements and stances, which has been expressed merely through quotations and in the memoirs of individuals and has no other documentary basis such as manuscripts or recorded tape are not included in the Sahifeh-ye Imam. This Institute is extensively collecting and compiling these memoirs for publication.
Supplement toSahifeh-ye-Imam
As the Imam's trusted secretary and medium, Hujjat al-Islam wal-Muslimin Haj Sayyid Ahmad Khomeini used to offer the Imam daily with a number of letters from various government officials, organs and offices that used to ask for guidance on important matters; write exactly the views and directives of Imam Khomeini through direct quotation and with the following wordings," Hadrat Imam said," below the letters; and immediately conveySahifeh, Preface, Page: 27

the Imam's view to the concerned individuals. Obviously, these cases are considered among the highly reliable documents on the Imam. Compilation of these writings and their imminent publication as supplement to the Sahifeh-ye-Imam are in the offing.
Acknowledgments
The richness and comprehensiveness along with precision and originality in the compilation of Sahifeh-ye Imam renders it undoubtedly the most complete and reliable source for the present as well as coming generations to gain access to the stances and works of the Great Leader of the Islamic Revolution. It will turn out to be one of the perennial politico-religious works. The collection and compilation of this valuable anthology with the eloquent foreword of the Supreme Leader of the Islamic Revolution, His Eminence Ayatullah Sayyid `Ali Khamene'i, and containing the works of Imam Khomeini published in 22 volumes and consisting of 11, 600 pages, is the product of laudable efforts of the officials and colleagues at the Institute.
First and foremost, we have to mention the crucial role of the guardian and custodian of the Institute, Hujjat al-Islam wal-Muslimin Haj Sayyid Ahmad Khomeini. Apart from his role in establishing this institute through his insight and in pursuing each of its extensive activities, he personally allotted much time on this anthology, particularly during the stage of checking the authenticity and genuineness of the unpublished documents. I remember well the time when the Imam's Memento( Haj Sayyid Ahmad Khomeini )badly suffered from eye disease, yet he did not give up checking his documents to hasten the completion of the present series. His marginal and explanatory notes existing in the archive speak of the importance he attached to this compilation. It is regrettable and lamentable that in the Year of Imam Khomeini( 1378 AHS/ 1999 )and at the time when his wish to faithfully publish the complete anthology of the Imam's works has been realized, we are deprived of the
blessings of the treasure of secrets, the people's sincere and beloved countenance, and relieving aid of the Revolution. May his soul rest in peace.
We also have to extend our sincere gratitude to the scholars and thinkers who have shared their valuable experiences in the consultative and policy-making councils of the Institute for the publication in the best possible means of the Imam's works such as the Sahifeh-ye-Imam- particularly His Eminence Sayyid Muhammad Khatami who have shared his great ideals and directives in a number of meetings( before his presidency )in the Institute and magnanimously accepted the chairmanship of the First InternationalSahifeh, Preface, Page: 28

Congress on Imam Khomeini and the Revival of Religious Thought. After his assumption of office as President, he has always been a patron and benefactors of the Institute and its programs.
Following the demise of the Imam's Memento, which naturally interrupted the publication of this anthology, his nurtured son, His Eminence Hujjat al-Islam wal-Muslimin Haj Sayyid Hasan Khomeini became our guide with the same level of prudence and resolution. The numerous occupations and relations needed in assuming the lofty status of his father as the torch bearer in preserving the name and memory of Khomeini the Great in the honorable household of the Imam and his serious preoccupation with studies in the high levels of religious and modern sciences has been a hindrance in his worthy supervision and guidance of the affairs of the Institute and the Imam's mausoleum. The completion of the preparatory stages and the publication of the entire Sahifeh-ye-Imam were made possible thanks to his efforts and meticulous supervision. For the publication of this anthology, we are equally indebted to the efforts of the supervisor of the Institute and mausoleum of the Imam, Hujjat al-Islam wal-Muslimin Muhammad-`Ali Ansari who assumes the responsibility of forming the organizations and guaranteeing the legality, financial credibility and other needs of the two mentioned institutions.
It is evident that the collection and authentication of thousands of works and documents published in this blessed Sahifeh; collating the manuscripts; transcribing the recorded tapes; editing; typesetting; proofreading; citations and annotations; table of contents and indexes; compiling the precise information of the introductory headings; and finally, the printing, binding and distributions of the 22- volume Sahifeh-ye Imam cannot be done by only a single or few individuals. For the accomplishment of this gargantuan task, we are indebted to the untiring
efforts of tens of individuals from our colleagues in the different departments of the Institute and the cooperation of a large group outside the Institute.
In conclusion, it is to be noted that notwithstanding the meticulousness and efforts exerted at the different stages of compilation of the Sahifeh-ye Imam, since the typesetting, printing and publication of the anthology of the Imam's works were done at once and within the framework of a few months rigid program of the current year[ 1378 AHS/ 1999 ]named as the Year of Imam Khomeini, it is expected that in such magnitude and scope, the possible existence of errors and shortcomings is naturally inevitable. As such, we do request the esteemed researchers and readers of this anthology toSahifeh, Preface, Page: 29

let the Institute benefit from their constructive suggestions and views in dealing with these cases.
We wish for the incessant exaltation of the pristine Islam; promotion of the ideals, memory and name of Imam Khomeini; progress and authority of the Islamic republican system; and honor and glory for the noble nation of Iran. May glory and victory be yours in following Imam Khomeini's line.
Ansari
Director
The Institute for Compilation and Publication
of Imam Khomeini's Works

Volume 1