Based on Islamic teachings, one day Islam will become predominant in the world. However, there are commonalities and differences between Islamic denominations regarding how this divine promise will be fulfilled. Meanwhile, Shi’ism has special distinctions due to the belief in the guidance of infallible Imams (a). The theoretical challenge that the Shi’ahs faced was the formation of the era of the Occultation of Imam Mahdi (a). The most important challenge for them is how to continue the political order in this era and what are the responsibilities of Muslims with respect to promoting Islam throughout the world.
Imam Khomeini’s thought, as a product of a theoretical evolution in Shi’ah scholars, advocates the theory of the necessity and continuity of political order and the formation of Islamic governance in the era of the absence of the Infallible Imam (a). In a comprehensive approach to the political system of Islam and in addition to national goals, he assigns the Islamic government transnational religious responsibilities. This means that the effort to develop the influence of Islam throughout the world is one of the goals and duties of the Islamic government when the community does not enjoy the apparent leadership of the Infallible Imam (a). Therefore, Imam Khomeini’s movement is a type of universal and extroverted revolution that defines its goals at three national, regional (Islamic world) and global levels.
Imam Khomeini (ra) outlines the roadmap of Islamic universalism in the famous approach of exporting the Revolution. In his view, exporting the Revolution has distinctive features compared to other revolutions. These features are also rooted in the Shi’ah Islamic nature of a Revolution of which Imam Khomeini (ra) was the leader.
Theoretical Concepts
Revolution
Revolution means turning upside down or turning back and, in the past, it was among the terms used in the science of astrology meaning the rotation of the planets and stars and their return to the first point of movement. According to philosophers, a revolution occurs when the nature of an object is necessarily changed, and in the eyes of sociologists, any mass social movement that leads to major processes of social reform or transformation is called a revolution. Great revolutions are the ones accompanied by fundamental changes in government and social structure of a country, among which are the French Revolution, the 1917 Russian Revolution as well the 1979 Iranian Revolution.
Globalization
The experts and thinkers have not reached a consensus on the comprehensive definition of the phenomenon of globalization. Therefore, each group has defined this phenomenon based on its perceptions and the political ideology they are affiliated with. For Robertson, globalization is a concept that refers both to the compression of the world and the intensification of consciousness of the world as a whole, and it is a process that resulted in the increase of people’s awareness of the world as a whole in the 21st century. Protson has defined globalization as a multi-faceted phenomenon in such a way that it has entered various contexts of social, economic, political, cultural, military, technological and environmental action.
In another definition, Martin Albro considered globalization as a process by which the people of the world are integrated into a single world.
Emanuel Richter: Globalization is the global network which welded together previously disparate communities on this planet into mutual dependence and a unit of a single world.
According to the above definitions, globalization is a process in which the economic borders between countries would fall and the mobilization of resources, technology, goods, services, and even human resources across borders will be facilitated thereby causing an increase in production and consumption of the countries. The points that should be taken into account when defining globalization include avoiding equaling the meanings of globalization with synonymous or rather similar concepts. Internationalism, global integration, and equaling are among the concepts that are sometimes used to indicate globalization, whereas each of them has its own semantic and conceptual connotation, and using them instead of “globalization” would undermine the real meaning of this phenomenon.
Unitarian Universalism
Unitarian Universalism is a school of thought and a kind of free religion which aims to find the truth of life. The followers of this ideology do not have any special prejudices and only seek the purpose of life as their common ground. They have a special respect for the scripts of other religions, especially the Gospel and the Torah, and hold prayer meetings regularly according to their beliefs. They also pay special attention to the works of Rumi and other Eastern mystics. This denomination emerged from the conflation of the Unitarian Church which follows the path of Protestantism, rejects the Trinity theory and considers Jesus Christ a divine prophet, and the theory of universalism or the universality of God’s forgiveness which means salvation is for all mankind. This school of thought has followers all over the world, but its activities are concentrated in North America and its headquarters known as the Church of the Larger Fellowship is located in Boston, Massachusetts. Every year, a national congress is held in one of the cities of the United States with the presence of thousands of followers of this denomination from all over the world. In this congress, the leader of the denomination also is elected in a democratic process. This movement could be considered the first denomination established in the United States.
In a world where continuous changes and developments have invaded the natural boundaries of societies linking the destiny of all the people, the Islamic Revolution with its vastness and greatness, not only developed the institutions and systems of a nation and brought a fundamental change in their destiny and history, but also its scope has gone far beyond one country mobilizing the nations towards shaping the new world, and that is why this movement has been a problem for many governments. Margaret Thatcher, the former Prime Minister of England, in the early 1980s said:
In the 1980s, we Westerners are not afraid of the military equipment of the Soviet Union and its allies, because if the Eastern Bloc and the members of the Warsaw Pact are equipped with destructive weapons, we also have modern and advanced weapons; however, we are worried about the presence of the Islamic culture of the Iranian Revolution.
According to one of the commentators, the Islamic Revolution was an unforeseen event for America and the international community in general turning a dependent ally in the region into a restless enemy. The Islamic Revolution was not only surprising for many revolutionaries and thinkers but also astonished the world.
The view of the American revolutionologist, John Foran, is significant in this regard. In his article about the Islamic Revolution, he writes:
The dramatic events of 1978 and 1979 in Iran and their stormy aftermath sent shock waves rippling through the United States and the international policy-making and scholarly communities that continue to this day in addition to touching, directly or indirectly, the lives of millions of people worldwide. Before late 1978 Iran did not occupy a large place in the public mind, mass media, or academia.
There is special attention on examining the spheres of influence of the culture of the Islamic Revolution; becoming the center of the attention of supporters or opponents, this phenomenon is a sign of change, a new movement and a special event that has promoted the influence of this movement all over the world.
The manifestations of the Islamic Revolution have changed in line with internal developments as well as the equitizations of the international system. Therefore, the present article is based on ideas that are connected; these perceptions include:
a. Despite all the misunderstandings, estimates and treatment of the West as the center of the international system, the Islamic Revolution by undermining this discourse has challenged many elements of this centrality.
The game and rules of the international system have been affected by this Revolution. The anti-Westernism and the rival discourse presented by political Islam have targeted the foundations of the nation-state system and, in fighting against the old order, sought to create a new order for Islam in accordance with Islamic principles.
b. By reviving Islamic thinking, the Islamic Revolution has strengthened and highlighted the role of Islam and Muslims in various social fields presenting the elements of the identity of Islam as an accepted reality in contrast to the Western universal identity presenting the Western thought.
c. Although the Islamic Revolution of Iran, by reviving the Islamic political thought, encountered the West and the severe pressures of the international system, such a position encouraged the West to seek to recognize Islam in a better and more comprehensive way and therefore Islamic studies quickly replaced oriental studies.
d. The discourse created by the Islamic Revolution can explain a macro-political theory. A major part of the Islamic Revolution studies addresses the theoretical aspects and causes of the emergence of the Revolution. The works of researchers such as Oliver Reva, James DeFronzo, Theda Skocpol, John Esposito, Homayoun Katouzian, Farhad Kazemi, Saïd Amir-Arjmand, Hamid Algar etc., fall in this category. Most of the writings that address Iran’s policies and internal developments after the Revolution examine the relations between the Islamic Republic of Iran with great powers.
e. Another constant factor in the Islamic Revolution that links it to the Islamic revivalist movements is its anti-imperialist feature.
Emphasizing the soft power of culture and thinking as well as the superiority of thinking over instrumentalization, the Islamic Revolution of Iran initiated a kind of intellectual and cultural activity based on intellectual and cultural independence and self-confidence of Muslim nations. Such a Revolution that promoted scientific self-sufficiency and self-reliance without dependence on foreign powers, created a kind of software movement and science production in the Islamic world, which focuses on the preservation of indigenous culture along with utilizing modern technology, especially in the field of communication. The Islamic Revolution acted as a pioneer in the field of new discourses in arenas including science, knowledge, technology and thought by demonstrating the capacity of Islamic civilization as a comprehensive and multi-dimensional civilization in the religious, political, economic, social, cultural and scientific fields, as well as reconstructing the civilization based on Western studies and nativism. As Ayatollah Khamenei referred to the progress of science during the Revolution:
One of my friends said that the rate of scientific progress and production of knowledge in our country is 11 times more than the average rate of progress in the world. I have heard the same statistic. The statistic has been presented with details by a Western research center in Canada. Of course, the rate of progress that has been reported for our country is average. In certain areas, the rate of our scientific progress is 35 times more than the global average and in certain other areas our rate of scientific progress is less, but the average rate of our scientific progress is 11 times more than the global average. Over the past 10 or 15 years the rate of our scientific progress has been 11 times more than the global average. This is a very important achievement.
In the era of the revolution of new communications and simultaneously with the growth of transnational networks, the Islamic Revolution contributed to the intellectual reconstruction of Islamic civilization which featured comprehensiveness, polycentricity as well as continuity and dynamism. Respecting the freedom of thought along with the growing importance of religious politics in international relations facilitated the interaction and scientific exchanges among the seminaries on the one hand, and the professors and clergies on the other. Strengthening the revolutionary spirit in the universities of Islamic countries and promoting the importance and role of students paved the way for the increase of the intellectual and cultural interactions of scholars and students.
The Islamic Revolution of Iran is the greatest political innovation of the 20th century. This Revolution was able to present a new model of the political system against the existing ones, presenting a new governance plan. On the other hand, this movement, by relying on Islamic doctrine which played a key role in its formation, challenged the theories that considered the cause of the revolutions to lie in a factor other than religion thereby negating the global system that is based on two poles. The influential achievement of the Islamic Revolution which caused a new wave among Muslim nations has been the revival of forgotten discourses that gave identity to Muslims in the fields of politics and society.
The Islamic Revolution of Iran managed to create a new theory in addition to the common ones regarding the reason for the occurrence of the Revolution. This movement negated the views and ideas of thinkers who for several decades had made researchers focus only on the few and limited factors that shape the revolutions. The Islamic Revolution resulted in the foundation and establishment of faculties, foundations, institutes, and departments and facilitated new research projects with religious, scientific, spiritual and political orientations in different countries. Such developments aimed to both recognize the influential components of the Islamic Revolution and deal with the enemies and therefore thousands of books and articles about Islam, the Islamic Revolution and Iran were published.
Background and Reason
Usually, with a change in the political system of a country, particularly in the nation-state system and especially when it occurs through revolutions, efforts are made to spread revolutionary values and principles in order to preserve the achievements. According to Crane Brinton, exporting the revolution arises from its nature. Of course, the idea of export, not exactly in the Westphalian sense but in the broad definition of the word, is a part of the international relations of the past and present. As this has been the coercive result of the phenomenon of revolution throughout history, both in its sacred forms like the revolution of the Prophet of Islam (s) and in its secular and non-religious ones.
The revolutions that disrupt the continuity of the ruling regime of a country usually seek to replace the relations with the nations with the relations with the governments, take a new form of diplomacy in order to transfer their experiences to other nations and expand the sphere of their values.
The French Revolution was exported to other countries under the banner of the mottos such as freedom, equality and fraternity thereby providing the basis for extensive developments. Likewise in the Russian Revolution, some of the revolutionaries asked Lenin to establish the Ministry of Exporting the Revolution instead of the Ministry of Foreign Affairs in an attempt to export the Proletarian Revolution to other societies. Trotsky, as the most prominent representative of the idea of exporting the revolution, believed in the theory of permanent revolution against Stalin’s theory of building socialism in the country.
In Imam Khomeini’s perspective, exporting the values of the Revolution as a roadmap for the development of the sphere of influence of Islam and the realization of great ideals such as freedom, independence and global prosperity have been introduced and adopted. In this perspective, the phenomenon of exporting the Revolution paves the way for the uprising of the Promised Savior and the universality of the Islamic worldview. In this way, there is no fear of negative propaganda and accusations of enemies.
Imam Khomeini’s universal approach is in line with the non-denominationarian and universal revolutions, and given its theoretical and ideological nature and universality, it would not be confined to the national borders of one country. The Islamic ideology has a human nature and is based on man’s instincts therefore it addresses human beings and not a specific class or group. The concept of exporting is rooted in a Qur’anic responsibility that calls Muslims to realize and propagate the divine message throughout the world, as was the case with the division between Dar al-Islam and Dar al-Kufr, invitation to accept Islam and then the peaceful expansion of the Muslim territories carried out by Prophet Muhammad (s) and his successors in the early days of Islam. Therefore, the idea of universalism and exporting the Revolution in Imam Khomeini’s approach is rooted in Islamic ideology and Iranian-Islamic political culture. The idea of establishing a pure and just global society emphasized by the political culture of ancient Iran and Islam, especially Shi’ism, serves as the foundation of this approach.
Export: A Strategy with Two Aspects
In Imam Khomeini’s view, the plan for exporting the Revolution is identified with a strategic decision that oversees the long-term survival of the system’s universal approach and its promotion in a competitive and hostile international environment. This strategy plays a vital role in the survival of the centrality and also in the expansion of its thinking.
Thus, the question arises what is the relationship between this transnational responsibility and the national interests of the Islamic State in the universalist approach to the Revolution?
From Imam Khomeini’s point of view, exporting the Revolution is a path with two strategic aspects. First, it is a religious strategy in the sense that it is the roadmap of Islamic universalism and the groundwork for the realization of its universal authority. This is an essential duty of Muslims and especially Islamic states. This is the main aspect of the strategy of export. Second, exporting the Revolution is a valuable national strategy in the sense that it is the factor of maintaining the centrality of Islamic universalism or Umm al-Qura. Imam Khomeini (ra) believes that if this focal point (Umm al-Qura) remains limited to the geographical borders, it will fail. Thus, this global inspiring force is the reason for the development of the strategic depth of Umm al-Qura, which with the least cost, expands its hard and soft powers, creates reliable support for itself, and acts as a deterrence force that could defend the Islamic Revolution.
Strategic depth, meaning the development of the sphere of influence, is considered a strength for itself and a threat to rivals and plays the role of a deterrence force. This category is always followed by the powers as a strategy in geographical and geostrategic, political, economic and defensive-security aspects. During the period of Imam Khomeini’s movement, this strategy was strongly followed at the international level which is the case with the pacts such as NATO, Warsaw, SEATO and CENTO, the Marshall Plan, various regional agreements and in general the formation of two blocs, East and West.
While taking into account the aspects mentioned in the above strategy, Imam Khomeini (ra) believes that spirituality is the main aspect of Islamic universalism. This is based on the nature of this approach. The attractiveness of the motto, goals, method, content, achievements and especially the shared religious, social, historical and environmental background of Umm al-Qura with other Islamic countries are the factors that shape the strategic spiritual depth of this core.
As a result of the formation of this strategic depth, the enemies’ strength and energy for the most part is spent on confining Islamism in other countries, and therefore they would not be able to pose a threat against the focal point of this movement, which is the Islamic Revolution, and therefore the security of Umm al-Qura will be assured.
Therefore, in response to the above question, it should be said that from a religious point of view, the strategy of export is a duty, and its national aspect functions as an instrument. In fact, this expansion-oriented model challenges the preservation-oriented models such as nationalism, realism and Umm al-Qura approaches indicating that there is a mutual interest between the transnational responsibilities of the Islamic Revolution and its national interests. This is one of the strengthening points of Imam Khomeini’s theoretical and practical lifestyle which creates compatibility between ideals and reality, ideological and national as well as domestic and global of the Islamic government. Basically, Imam Khomeini (ra) believes that national and global goals are in line with each other and there is no contradiction between them. In other words, in his opinion, promoting the ideals, values and goals of the Revolution throughout the world is both essential to protecting the central core of this global approach and the success of Islamic universalism.
The Nature of Exporting the Revolution
Imam Khomeini’s type of universalist approach and his worldview show the cultural nature of export in his life. For him, the purpose of this phenomenon is the promotion of the human and general values of humanity throughout the world. On the other hand, according to the principle of free will articulated by Islam, Imam Khomeini (ra), based on his anthropological and epistemological method, states that he seeks to promote values through enhancing knowledge and awakening the people. Accordingly, the concept of exporting the Revolution is based on the soft power of Islam. The use of hard power such as military action and spreading sedition has no place in this strategy. The main components of the power of this current are the intellectual, rational, and natural foundations along with universal ideals and values and dependence on its popular support. On this basis, he seeks to pursue an intellectual jihad in this regard. In Imam Khomeini’s view, exporting the Revolution via using force is neither possible nor desirable. This view is in line with the authenticity of culture in his approach to Islamic universalism. Such an approach seeks to promote spirituality and its experiences.
Imam Khomeini’s famous letter to Gorbachev, the leader of the Soviet Union, confirms the existence of this nature. Imam Khomeini (ra) states in that letter that both East and West are broken due to the lack of spiritual values, and the way to salvation is to fill this vacuum with Islamic values. The potential and power of this religion guarantee success in this way. The effects of the Islamic Revolution of Iran, especially on Islamic countries, have been intellectual and ideological. The formation, development and strengthening of Islamic revivalism and recognition of Islam’s program for political and social reform have been the most important effects of this Revolution outside its borders.
The phenomenon of exporting the Revolution targets three groups: at the first level, the nations should receive the message. At this level, by creating an awakening movement among people and unifying them, the religious and popular legitimacy of the illegitimate, dependent and inefficient authoritarian and colonial governments would be challenged, and efforts are made to reinforce the spirit of being influential in the power structure among people and emphasize the need to move towards the realization of their trampled rights in a manner that even the churches would stand against arrogance and oppression. In Imam Khomeini’s view, all nations should take the path of freedom and seek justice. Of course, the oppressed nations and Muslims are at the center of this movement.
The second target group is the liberation movements, especially the Islamic ones, in the world. These movements are the boiling points of the struggle against global arrogance and oppression and its development. At the level of political, social and military movements, in the positive aspects, the establishment, development and consolidation of examples that as libertarian and anti-arrogance currents are aligned with Islamic universalism should be facilitated, and in the negative aspect, the reform or weakening, dividing and changing, and rejecting the possible ideological opposition to the Islamic Revolution should be given priority. The promotion of the idea of political Islam which demands part or all of the political power should be considered important, especially among Islamists.
The third target group in the phenomenon of exporting the Revolution is the government. Governments that are either kept weak or under the yoke of colonial powers willingly or unwillingly fulfill their wishes. Imam Khomeini (ra) believes that in order to awaken these governments, reconcile them with the nations, and provide them with popularity and domestic unity, they should be driven toward the global struggle against their enemies.
This impact is significant on the level of thoughts, behaviour, relationships and the structure of the three target groups, either in the form of convergence and companionship or divergence and separation. Of course, it should be noted that Imam Khomeini (ra) pays special attention to the class of intellectuals and elites in each of the three levels, and geographically, gives priority to the Islamic world.
The Principles of Exporting the Revolution
The first principle in exporting the Revolution is “invitation.” As it was said, due to the cultural nature, the phenomenon of export is based on the invitation and the propagation of humanitarian, Islamic and revolutionary teachings. Therefore, in order to reach the ultimate ideal, while recognizing geographical, ideological and intellectual boundaries, efforts are made to achieve a relative agreement with the target groups on commonalities and their global message should be conveyed.
“Graduality” is another principle of exporting the Revolution in Imam Khomeini’s ideology. As he first seeks the realization of internal revolution and the awakening of the nations and calls for reform and revolution in the governing bodies. Then, in the next stages, he calls for practical action and social revolution.
The concept of “negation and acceptance” is another principle. On the one hand, Islamic universalism negates the most important enemies who oppose its centrality, the Islamic world and the global society, such as tyranny, colonialism, etc., and on the other hand, by presenting a successful model of a religious society, emphasizes on the need to awaken and revive pure Islam, the unity of Muslims and the oppressed, and the establishment of Islamic governments, etc.
There is a relatively suitable intellectual background to face Islamic universalism in the world, especially the Islamic world, due to previous familiarity with the reform currents and movements. At the same time, it also has commonalities with the past types. Therefore, there is an Islamic and global demand. In Imam Khomeini’s point of view, the resources should be proportional to this demand and its characteristics and also observe the same principles as before. Therefore, the coordination of supply and demand is another principle of this global approach. From this principle, it becomes clear that the nature of the influence of the central core on the surroundings is both voluntary and involuntary. It is voluntary because the centrality of this movement seeks to realize the goal via various means and methods. But on the other hand, due to this external demand, the supply is not based only on the central will.
Another principle is the nobleness of the means and methods in this regard. In Imam Khomeini’s view, it is not permissible to use any means and methods to realize the goal, and legitimate means can be used by observing the intellectual and cultural factors appropriate to the goals and target groups, and also the environmental conditions should be taken into account. Accordingly, using coercive methods such as military means and violating the national sovereignty of other countries has no place in Imam Khomeini’s strategy of exporting the Revolution. A clear example of this idea is his order that the Muhammad Rasulullah Division should return from Lebanon.
The Ways and Methods of Exporting the Revolution
From Imam Khomeini’s perspective, the method of exporting the Revolution is reflected in the concept of propagation, which would give a certain orientation to the target groups. Of course, in propagation, unlike diplomacy, nations are addressed more than governments, and this is not acceptable to governments. This current promotes and propagates religious teachings of which the greatest achievement for humanity is knowledge and dialogue. Therefore, such a phenomenon necessarily takes the method involving contemplation and thinking. On the other hand, due to addressing people’s beliefs, the effectiveness of propagation is much greater than other methods.
This method also seeks to counter the negative propaganda campaign launched by the enemies against true Islam and promote this religion throughout the world. On the other hand, the phenomenon of propagating Islamic teachings aims to show the bright face of Islam and the ideals of Islamic universalism to the world, especially the oppressed Muslims, in addition to showing the power of Islam as a leader for them against the superpowers.
This type of methodical interaction takes place on two levels. The informal, extensive and of course main level is formed in relation to the mass of people and nations. These transnational relations are more important and influential. Another level is official intergovernmental and diplomatic relations.
On the other hand, propagation is not only theoretical but an important and very influential aspect in the course of Islamic universalism is practical propagation. Observing Islamic ethics and good manner, consistency of behaviours and practices, and maintaining domestic unity and coherence are among the requirements that have to be observed in that regard. Likewise, sincerity is also an important factor in receiving divine blessings and gaining victory on this path, because the goal of this strategy is not realizing personal power, but the establishment of Islam in the world as the right of all humans.
Imam Khomeini (ra) believes that all legitimate means should be utilized in accordance with the cultural-propagational approach of export. These instruments are compatible with the methods of propagation. This is reflected in the establishment of institutions to pursue the realization of the concept of export in the fields of knowledge, ideas, art, etc., such as the Islamic Propagation Organization, Transnational Seminaries, and Farabi Foundation, as the frameworks that directly create a model and convey the message of the Revolution.
Media and communication are among the most important of these tools. Using new media and mass communication technologies such as radio, television, newspapers, etc. to convey the message across borders has been emphasized by Imam Khomeini (ra).
Various gatherings with the presence of people and thinkers can also play a very effective role in advancing the goals of the phenomenon of export. The ritual of Hajj has very good potential in this regard. The new and growing phenomenon of tourism should be taken into account. The importance of this kind of tangible and mutual communication lies in the fact that the message would be conveyed widely, completely, and more rapidly and at the same time with more authenticity. Therefore, with a cultural and religious approach to tourism, many successes could be achieved.
Scientific and theoretical exchanges play an important role in conveying the message to the target elites. Sending students and clergies, holding seminars and conferences, exchanging academics and even sports and arts should be considered.
In Imam Khomeini’s view, the diplomatic apparatus and political and cultural representatives in other countries play a key role in presenting a proper and realistic image of the centrality of Umm al-Qura. In the meantime, the coordination of these institutions is also important.
Moreover, Imam Khomeini (ra) believes in using economic tools - if needed - in this strategy. Also, in his view, economic support of the currents they are in line with and liberation and Islamic movements as well as the use of power sources such as oil as a political weapon are significant.
A fundamental point in Imam Khomeini’s thought in this field is that he considers the academics and seminary scholars to play the central role in the development and advancement of the phenomenon of export. Firstly, due to their scientific capabilities and secondly, the greater effectiveness of the propagation of informal groups and elements in establishing communication, providing awareness, and doing the invitation. Therefore, the nature of Imam Khomeini’s approach to the issue of exporting the Revolution will be clarified.
Furthermore, Imam Khomeini (ra) emphasizes removing the main obstacles to the phenomenon of export. Confinement of this movement within the national borders, changing its identity and even its destruction as the goal of the enemies which pursued through various ways including forming an alliance in the region against exporting the Revolution and carrying out various even military measures, and failing to do propagation properly are among the obstacles.
The last point regarding the phenomenon of exporting the Revolution is Imam Khomeini’s commitment to Islamic universalism and export. His ruling on Salman Rushdie’s apostasy proves this idea. Imam Khomeini (ra) mostly at the end of his honourable life emphasized the necessity and continuity of exporting the Revolution.
Reference: Strategic Research of the Islamic Revolution. Vol 1, No 1, Spring 2018, Pp. 1-26.
Archive of Imam Khomeini
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