Household

The lineage of Ayatollah Sayyed Hoseyn Khamenei goes back to the Afsati family who are sayyeds. His ancestor is Soltan al-Olama Ahmad, known as Soltan Sayyed Ahmad, whose ancestry goes back to Imam Zayn al-Abidin Ali ibn Husayn (‎peace be upon him). Soltan Sayyed Ahmad is the son of Mir Sayyed Mohammad Madaeni, the son of Hasan, the son of Husayn, the son of Hasan Aftas the son of Ali-Asghar, the son of Imam Zayn al-Abidin (‎peace be upon him). It is said on the account of Soltan Sayyed Ahmad that he has migrated to Iran during the fourth century and settled in the mountains of Iraq (what is called Arak nowadays). He took refuge in Hazaveh because the Abbasid soldiers were chasing him. He was martyred while performing night prayers in the year 360 AH. A tomb was built over his grave at the great Shah Abbas which has been the centre of attention by people from long ago.

Ayatollah Sayyed Hoseyn Khamenei is the son of Sayyed Mohammad Hoseyni-Tafreshi-Khamenei-Tabrizi, born in the year 1260 in Khameneh. There are no signs of the reason Sayyed Mohammad has migrated from central Iran to Azerbaijan. Sayyed Mohammad is the son of Sayyed Mohammad-Taqi, the son of Mirza Ali-Akbar, the son of Sayyed Fakhroddin Tafreshi. Sayyed Fakhroddin is known as Mir Fakhr whose family is known as Mirfakhraei. Sayyed Hoseyn, the grandfather of Ayatollah Sayyed Ali Khamenei, spent his childhood in Khameneh and headed for Tabriz to study. At those times, Tabriz had such scholars from the students of Shaykh Mohammad-Hoseyn Najafi-Esfahani, known as Sahib Jawaher and Shaykh Mortaza Shushtari-Ansari. After completing his primary studies, he went to Najaf around the year 1873 to complete his studies; he learned fiqh (jurisprudence) and usul (principles of jurisprudence) from such scholars as Sayyed Hoseyn Kuhakamarei and Molla Mohammad-Fazel Iravani. He then got to a point where he taught fiqh books such as Riyadh al-Masa’il written by Sayyed Ali Tabatabaei and Makasib by Shaykh Ansari; a group of Tabrizi students learned these two books from Sayyed Hoseyn. He also wrote books on fiqh and usul including a commentary on the two mentioned books. Ayatollah Sayyed Hoseyn Khamenei learned intellectual lessons from the famous philosopher of that time, Mirza Baqer Shakki and went back to Azerbaijan in 1897. The students who had learned from him in Najaf and knew about his knowledge, made him stay in Tabriz. Ayatollah Sayyed Hoseyn Khamenei settled in the street of Qarabaqiha (Qarabağlər Küçəsi) and soon received a reputation in scientific gatherings and among people. He accepted the Imamah of Jame’ Mosque which was next to the Talebieh Seminary and also became famous as Sayyed Hoseyn Pishnamaz (the prayer leader).

Ayatollah Sayyed Hoseyn Khamenei was among the free-thinking students of the seminary and supporters of the Constitutional Revolution of Azerbaijan. He who had some common ethnicity with Mirza Abolqasem Farahani among his ancestors used to encourage people to safeguard and continue the movement.

Shaykh Mohammad Khiabani married the daughter of Sayyed Hoseyn Khamenei; he sometimes used to be the prayer leader at Jame’ Mosque when his father in law couldn’t make it. Also, Mirza Ismail Nobari, a close friend of Shaykh Mohammad Khiabani who were both members of parliament in the second National Consultative Assembly, was the grandson of Ayatollah Sayyed Hoseyn Khamenei.

Ayatollah Sayyed Hoseyn Khamenei was a man of virtues and good nature, ignoring the world with social influence and respect among people.

He passed away a little while after the settlement of the constitution; his body was moved to Najaf and buried in Wadi al-Salam according to his own will.

Ayatollah Sayyed Hoseyn Khamenei had seven children, one of whom was named Sayyed Mohammad, known as Peyghambar (Prophet), and the other was Sayyed Javad, the father of Sayyed Ali Khamenei. One of his other children was named Mir Mahdi.

His Maternal Ancestor, Ayatollah Haj Sayyed Hashem Najafabadi

His name has been mentioned as Haj Sayyed Hashem Mirdamadi, Haj Sayyed Hashem Najafabadi and Sayyed Hashem Hoseyni-Mirdamadi in books of history. He was born in the year 1885 in Najaf. The lineage of Sayyed Hashem goes back to Abolhasan Mohammad Dibaj, the son of Imam Ja’far al-Sadiq (‎peace be upon him) with around thirty ancestors. Most of his ancestors were scientists and men of knowledge such as Mirdamad, the famous sage of the Safavid time writer of the books Sahib Qabsat, Sirat al-Mustaqim, Sidrat al-Muntaha etc. and Allamah Mir-Mohammad Ashraf, the author of Fadhail al-Sadat, Ashraf al-Manaqib, Alaqah al-Tajrid (the Persian commentary of Tajrid al-Itiqad) etc.

Sayyed Hashem was two years old when he lost his father; he grew up with the supervision of his mother. He started his studies with Islamic teachings. After completing primary and intermediate with great scholars such as Akhund Khorasani, Sayyed Mohammad-Kazem Yazdi, Mirza Mohammad-Taqi Shirazi and Mohammad-Hoseyn Naini, he reached the level of ijtihad. He also benefited from the scientific and moral lessons of dignified scholars such as Agha Sayyed Mortaza Kashmiri.

He got married to Lady Sakineh in Najaf and moved to Mashhad a little while later; He started preaching to people, commentary of the Quran and publishing books by settling in Mashhad. Sayyed Hashem used to give lectures on the commentary of the Quran in one of the chambers of mosque Goharshad which was later named after him and was welcomed by a group of students and scholars of the seminary. His main book of exegesis was Majma’ al-Bayan written by Shaykh Tabarsi.

Some sources have written about Haj Sayyed Hashem that he was a knowledgeable man, free from strict prejudices; he used to act upon wisdom and shari’ah. He wouldn’t step in, where there was no reason and logic. He was unique in going against superstitions. He was against reasonless tumult and yelling. He insisted on sending salawat (salutations) with a normal voice, not louder than enough; he would bring in reasons for this from the Quran and hadiths. He used to say that God is close to you, so you do not need to yell while supplicating.

Haj Sayyed Hashem is described as being pious, a man of heart, pious and effective, nevertheless he wasn’t away from social and political incidents in his country. He was among the arrested people who had been taken to exile in the bloody incident of mosque Goharshad (July 1935). The name of some of the arrested scholars are as follows: Shaykh Wali Nejat, Bahrololoum, Dastghayb, Haj Mohaqqeq, Haj Shaykh Hashem Qazvini, Shaykh Aghabozorg Shahroudi (known as Ashrafi) Kateb al-Khaghan, Sayyed Younos Ardabili, Sayyed Abdollah Shirazi, Sayyed Zayn al-Abidin Sistani, Sayyed Mohammad-Hoseyn Hoseyni, Navvab Ehtesham Razawi, Mirza Mohammad Aghazadeh, Sayyed Ali-Akbar Khoei, Shaykh Ali-Akbar Ashtiani and Sayyed Hashem Najafabadi.

Haj Sayyed Hashem was transferred to Tehran and sent to jail there. He was exiled to Semnan. He lived a few years there and then some time in Shahr-e Rey close to the Shrine of Abdoladhim al-Hasani (‎peace be upon him). He gave lectures on exegesis in both cities. Haj Sayyed Hashem went back to Mashhad in the year 1941 and continued his scientific and social contributions.

 The only published book by Haj Sayyed Hashem Najafabadi Mirdamadi is Khulasah al-Bayan fi exegesis al-Quran in Persian. The first volume of this four-volume book was published in 1960 by Akhundi publications. Of his non-published books we can mention a paper on raj’ah (the return) according to hadiths, the translation of the book Sayf al-Ummah wa Burhan al-Millah by the late Mulla Naraqi, papers on ethics and teachings of the Ahl al-Bayt, the life story of great scholars who had the honour of seeing Imam Mahdi, may God hasten his reappearance and the writings of the late Naini.

Ayatollah Haj Sayyed Hashem Najafabadi-Mirdamadi went to Hajj four times. Khadijeh Mirdamadi, his only daughter from his first wife, is the mother of Ayatollah Sayyed Ali Khamenei. His first wife died at youth. His second marriage was with the daughter of Molla Abdollah Vaez-Tabrizi from who has four sons and four daughters.

The maternal grandmother of Ayatollah Khamenei died on December 13, 1960, due to a heart attack; her body was buried in “Dar al-Sorour” in the Holy Shrine of Imam al-Ridha (‎peace be upon him). Many of the people of Mashhad participated in her burial ceremony; many mourning sessions were held for her in different parts of the city.

His Father, Ayatollah Sayyed Javad Khamenei

Ayatollah Sayyed Javad Khamenei was born in Jamadi al-Akhar of the year 1313 AH (1895 CE) in Najaf. It was a few years that he had come back to Tabriz due to the return of his family. He spent his youth during the era of the Iranian Constitutional Revolution. He witnessed closely many incidents such as the wars of Amirkhiz County, the martyrdom of Thiqat al-Islam and his hanging on the day of Ashura, the great lectures of his brother in law, Shaykh Mohammad Khiabani which would sometimes last for four hours.

He spent some time as an orphan with the martyrdom of his father in the year 1907.

He had his primary studies in the schools of Tabriz at those times and headed for Mashhad at the age of 23 (1336 AH/1918 CE). “He always used to tell me that when I came to Mashhad, I witnessed life here; we have spent our lives pointlessly in Tabriz.”

He stayed in Mashhad for nine months. He went back to Tabriz with the intention that he has received permission from his mother to go back and stay in Mashhad in order to continue his studies. When he got there, his mother had passed away. The sorrow of his mother’s death added to the sorrows in his heart. If he could bear the loss of his father in his childhood, the loss of his mother struck his youth. Now he did not have anyone to ask permission from in order to go to Mashhad and start his student life. “My father used to say that with all the love that I had for my mother, I didn’t have any obstacles to go to Mashhad. I was happy [for this.]”

It is said that the main road from Tehran to Mashhad was not safe; the bandits of Astarabad were constantly attacking the road. At those times, the Caravans would refrain from passing through the main road until complete security was made. Sayyed Javad went to Badkubeh (now Baku, Azerbaijan) and headed for Eshqabad (now Ashgabat, Turkmenistan) through the Caspian Sea and made it to Khorasan through that route.

He had teachers in Mashhad such as Haj Sayyed Hoseyn Qommi, Mirza Mohammad Ayatollahzadeh Khorasani, Haj Fazel Khorasani and Mirza Mahdi Esfahani.

Sayyed Javad spent the last years of the Qajar Dynasty in Mashhad and witnessed the changes in the country which its aftereffects would reach large cities like Mashhad. The coup d’état of 1920, the uprising of Mohammad-Taqi-Khan Pessian, forming armies and sending the army chiefs to Mashhad, getting the administration of the Holy Shrine of Imam al-Ridha by the military; the presence of Ayatollah Mohammad-Mahdi Khalesi after his exile to Saudi Arabia by the British and his entrance to Iran and then Mashhad; exile of the opponents of the government to Khorasan by Reza Khan, the prime minister, after the death of Robert Whitney Imbrie, the American vice-consul in Tehran, the protest of the students of Parizad School due to takeover of the properties of the school by General Hoseyn Khazaei, the presence of Haj Shaykh Mohammad Khalesizadeh in Mashhad after his exile to Tehran, the sit-in stage of Rashid al-Mamalek Khalkhali in the Holy Shrine of Imam al-Ridha (‎peace be upon him) the political and cultural activities of the British, Soviet and Turkish Embassies in Mashhad, the curtains that were put up for republicanism by the army and were taken down after its failure. The evangelical activities of American religious groups in Mashhad, and the last, Reza Khan getting to power, were all the incidents that Mashhad witnessed in those years.

Sayyed Javad headed to Najaf in the year 1345 AH (1926) in order to complete his studies, which was the first year after Reza Shah came to power. He started his six-year-long journey to Mesopotamia. He attended the classes of scholars such as Mohammad-Hoseyn Naini, Agha Zia Iraqi and Sayyed Abolhasan Esfahani; other than the three mentioned scholars, he also got permission from Agha Shaykh Mohammad-Hoseyn Gharavi-Esfahani (known as Kompani).

Ayatollah Sayyed Javad Khamenei, headed back to Mashhad after six years of study in Najaf, around the year 1932.

He was in his forties when he encountered the death of his wife from whom he had three daughters (Alavieh, Batoul and Fatemeh Soltan). This was his third bitter experience after losing his mother and father at a young age. His second marriage was with the daughter of Ayatollah Haj Sayyed Hashem Najafabadi-Mirdamadi, a famous scholar.

Ayatollah Sayyed Javad Khamenei who was a mujtahid and a knowledgeable scholar in Mashhad did not start teaching there. He had private students, sometimes temporary, among whom we can mention Haj Mirza Nasrollah Shabestari, from Tabriz and Haj Mirza Hoseyn Abaei from Mashhad, other than his own sons. He accepted to be the Imam of Seddiqiha Mosque (the mosque of the Turks or Azerbaijanis) which was located within Bazaar Sarshour and kept up with it for forty years when they destroyed it for the renovation of the shrine. He used to give lectures on Minbar after the prayers during the holy month of Ramadhan; the lectures were ethical. Ayatollah Sayyed Javad Khamenei also used to talk about Islamic principles for those present after Maghrib and Isha prayers. He talked about unity and resurrection from his favourite book, Kifayah al-Muwahiddin. After the demolition of the Seddiqiha Mosque, he did not go out for leading the prayers. “Afterwards, they came from a few other Masjids asking for him to come (to lead the prayers) but he did not accept… [but] there was a mosque near us (Imam al-Husayn Mosque) which I used to lead the prayers there. [Security office] had forbidden me leading the prayers. [In 1954] they came and insisted; they took him for one prayer.

He used to perform the morning prayers in one of the chambers of mosque Goharshad. This is the same chamber in which Ayatollah Sayyed Mohammad Milani and before him, Haj Shaykh Habibollah Golpaygani used to pray. Ayatollah Sayyed Javad Khamenei used to perform the morning prayers with patience and a bit of delay, therefore he had special followers. He was bound to going to the Holy Shrine of Imam al-Ridha and doing ziyarah of Imam al-Ridha (‎peace be upon him). These costumes continued with the help of his sons even when he had eye disease and therefore was blind for a while. His next treatments made one of his eyes able to see.

The close friends of Haj Sayyed Javad have said that he was a mujtahid and would spend hours of the night praying to his lord. He used to get up two hours before the morning adhan and would perform the night prayers with patience; he would go to mosque Goharshad before the adhan in order to perform the congregational prayers.

He had a very simple life, convinced and pious; he was not attached to this world. His wife saw how his life is the simplest among the famous Imams of Mashhad. He had a simple life in a small house in a poor area of the city. If he had guests for teaching or talking, his household spent the time in a room in the basement. This situation continued until the time when some of his followers bought a house next to his house and attached the houses.

It seems that having such a life was not due to compulsion, rather it was a choice; and since his wife respected such a lifestyle, it did not have a negative effect on the children. He would not ask anyone for his daily needs and relieves in life. His relations were limited and therefore he would not get involved with others just for his daily needs.

Haj Sayyed Javad had few close friends with whom he would interact the most. They were either friends and classmates at the seminary of Najaf, old fellow-citizens, or friends who had found common ground with him after some time. Haj Mirza Habib Maleki Tabrizi who was among the students of Akhund Khorasani was one of his close friends. They used to see each other twice a week. Of his other friends were Haj Shaykh GholamHoseyn Tabrizi, scholars such as Sayyed Ali-Akbar Khoei, Sayyed Mohammad Hadi Milani and Sayyed Ali Alamolhoda, Sayyed Jalil Hoseyni and GholamHoseyn Badkubehi. They used to gather every Thursday and naturally spend most of their time with scientific discussions and sometimes reviewing social and political incidents. These weekly gatherings would take place every Thursday in Haj Sayyed Javad’s house. Mohammad Mahdi AbdeKhodaei, the son of Haj Shaykh GholamHoseyn Tabrizi says that they would gather three times a week and that they would bring up an academic issue. These gatherings were known as “Kompani Meetings.”

We cannot call Ayatollah Sayyed Javad Khamenei as a man of politics and struggle, with the definition that they have nowadays. He did not step in this field and did not claim it either; he didn’t even show consent to the way his sons stepped into political struggles against the imperial system. With all this, he kept a distance with government agents and did not welcome the Pahlavi regime; because “He had a hatred towards the system like all other Shi’ah scholars, especially since he had witnessed and spent time at the Pahlavi regime and its difficulties. He was not useful for the past systems (regime); he never attended any of the meetings, nor any of the public or private invitations, even the ceremony of Imam al-Ridha’s Museum. The Ceremonial hall of the museum was a place where they would invite the scholars of Mashhad; many respected individuals and scholars would go. The only person who (along with a few others) didn’t attend the ceremony was my father.”

The struggle of the officials of Mashhad in order to use his reputation for the government was not successful.

Haj Sayyed Javad had seen Imam Khomeyni in person and became familiar with him; we can even say that he had friendships with Haj Agha Ruhollah. They [probably] got to know each other at the beginning of the forties (Hijri) before his travel to Najaf for his studies. Imam Khomeyni was the guest of Haj Shaykh Ali-Akbar Noghani, in one of his trips to Mashhad for ziyarah. Noghani prepared a meeting for them; Haj Sayyed Javad went to meet Haj Agha Ruhollah along with his father in law, Haj Sayyed Hashem. Imam Khomeyni had a letter with him from Mirza Abolfazl Najmabadi, a scholar in Tehran and a close friend of Haj Sayyed Javad. Najmabadi had praised Haj Agha Ruhollah in his letter. “My father used to say… when I read the letter, I found that he’s a respected and good man. We became friends; I went to see him. I invited him; he came to our house… when I used to meet the Imam at his house in Qom, he would ask about my father. He met Imam Khomeyni once or twice when he came to Qom.”

Sayyed Javad always remembered the charm, conduct and tranquillity of Imam Khomeyni.

With the start of the movement of Imam Khomeyni and the sons of Sayyed Javad entering the struggle against the Pahlavi regime, the Khamenei’s were put under surveillance and sometimes pressure. The security forces entering their house for arresting the sons or inspecting the house, giving refuge to political shaykhs who had escaped from other cities, publishing books and announcements secretly, signing some anti-government announcements and … were all faced with patience and moderation by Haj Sayyed Javad Khamenei. In the early forties, his name appeared on the announcements that the scholars of Mashhad used to sign against the government. After Imam Khomeyni’s exile to Turkey in 1964, he was among the Imams who cancelled the congregational prayers for some time and did not go to the mosque. This struggle would end up with awareness among the people from political incidents. The cancellation of the prayers at the Seddiqiha Mosque made a greater effect on the thoughts of people. “He would participate in the gatherings that scholars would attend. He would even sometimes tell me to vote for him and say that I agree since I was the manager of the gatherings in Mashhad.”

Sometimes the three of his sons would be in prison. In the mid-forties, Sayyed Ali Khamenei’s forced commuting to the Sahrbani[1] and SAVAK increased. Therefore, SAVAK was investigating for a biography with a picture of Ayatollah Sayyed Javad Khamenei from January 1967; they asked the Shahrbani of Khorasan to do it. The Shahrbani agent came to Haj Sayyed Javad and kissed his hand and asked him to come to the information centre of Shahrbani along with two pictures of himself, but the answer he got was that “I have nothing to do with Shahrbani.”

When the agent asked again and said that you have to fill out the form and if you can’t, “Let me ask the head of the information centre to bring the form for you at home so that you fill it out.” He got the answer: “Never bring me the form; it’s useless.” SAVAK’s request was delayed for four years until the time when Sayyed Javad was threatened “That if he refrains from handing in his biography and picture, there will be painful consequences for him; he should listen to the commands of the agents and the laws of the country in order to prevent any kind of trouble.” He will be summoned to SAVAK if he refrains to do so. These threats were effective; Ayatollah Sayyed Javad Khamenei answered 19 questions out of 22 impatiently in a few words or small sentences.

The inattention of Sayyed Javad and the other shaykhs who were critical of what was called “National Ceremony” in the Pahlavi regime (the birthday of the Shah, his father and son, the anniversary of the 1953 Iranian coup d’état, the rescue of Azerbaijan on December 12, 1946, Coronation, land reform, and all that was related to the Pahlavi Dynasty) made Army General Ne’matollah Naseri, the head of Intelligence and Security (SAVAK) to write a top-secret letter to Awqaf Organization that 19 of the Shaykhs in Mashhad have not attended the National Ceremonies despite using the facilities of Awqaf Organization; they even refrain some other Shaykhs from participating and criticize the government in their personal gatherings. Ayatollah Haj Sayyed Javad Khamenei was among those Shaykhs. The SAVAK of Khorasan had sent this report to Tehran because they were afraid that the behaviour of this group of shaykhs might affect “those Shaykhs who take steps in fulfilling the needs of SAVAK and recount the intentions of SAVAK in their lectures in a way that they become indifferent and join this group of Shaykhs.” The SAVAK of Khorasan suggested that the pay by the Shrine of Imam al-Ridha be cut. This suggestion was pursued by Parviz Sabeti, the head of the third office, in this way: “Whoever doesn’t participate in the national ceremonies, or doesn’t pray, cut his pay; regarding the Shrine of Imam al-Ridha, negotiate with the Governor and regarding Awqaf Organization in the centre negotiate with the head of Awqaf [and make one decision].” General Naseri, the head of SAVAK, confirmed Sabeti’s opinion.

These suggestions and decisions were all made while Ayatollah Sayyed Javad Khamenei never received money from the government. “Sometimes they would send money for scholars in the house… 1000 tomans… 500 tomans… that’s how it was in Mashhad… of the few people who didn’t get was my father… he believed that they are Taghout, Tyrants… and that you shouldn’t get close to them.

From the second half of the forties, the same gentle political reactions of Ayatollah Haj Sayyed Javad Khamenei subsided gradually, its reason being the wrath and strictness of the security system towards his political sons, especially Sayyed Ali Khamenei. When he witnessed that his son is receiving the harshest whippings in Mashhad over the incidents, he didn’t interfere in political arenas anymore. SAVAK investigated his house to find evidence. They messed up the house; the bookshelf, his place of prayers, sleeping and eating; they messed it all up so many times and broke its sanctity.

The close friends of Haj Sayyed Javad have said about him that he used to study a lot. The books he read were about fiqh, usul, tafsir (exegesis), hadith and rijal, history books and others. His study would usually continue until late at night. He would also take a look at the political and social books which his sons would bring to the house and would pick some to read. Hookah was always with him at times of study. From the early forties, cigarettes replaced hookah. His love of tea never ended. All that he needed for a tea was ready on a small traditional cooker in his own room. The library was his place of permanent stay; he usually spent time all alone. Reciting Suras from the Quran and supplications for relatives before sleeping was a habit that he never abandoned.

His room on the second floor was his private place. No one was able to enter without permission. Before the expansion of his house, the inner room also had an outer room which was the room downstairs. That was the place of eating and sleeping for the family, but every now and then, it would change into the outer room for Haj Sayyed Javad. His wife, Banu Khadijeh also held her monthly mourning sessions at the room upstairs. Sayyed Ali Khamenei remembers: “Whenever we would come from school and there was a session at the house, we wouldn’t be happy. We had to busy ourselves in the corridor and stairs until the session ended.”

Ayatollah Sayyed Javad Khamenei had a scholarly mood and manners. This trait was of the effects of the long period of study and loneliness in the dorms of the Islamic Seminary. He was slim but healthy. He used to eat little. He was content. He had an archive of his letters, papers and notes under the mattress he sat on. He used to write letters on the empty spaces of his received letters. Sometimes, the letters he wrote to his sons were behind the white papers of cigarettes. At the time when his eyes were healthy, he had good handwriting.

The passing of time did not change the quality of his living; unless the coming of electricity and a small fridge and a telephone to his house which was done with the help of his sons or friends. When Ayatollah Sayyed Mohammad-Ali Qazi-Tabatabaei went to Mashhad in the year 1972, in a meeting with Ayatollah Haj Sayyed Javad Khamenei, he said to his sons that “I went to Mashhad along with my father [Ayatollah Haj Mirza Baqer Qazi-Tabatabaei] from Tabriz; we went to visit Haj Sayyed Javad. He was sitting at the same place that he’s sitting now and I’m sitting the same place that my father sat; this house has not changed at all.”

Once Ayatollah Sayyed Javad Khamenei went to Hajj along with his older son in early thirties. He had four sons and one daughter from Banu Khadijeh Mirdamadi; Sayyed Mohammad, Sayyed Ali, Badrossadat (Robab) Sayyed Hadi and Sayyed Mohammad Hasan. Two of his other sons did not last long in this world. Sayyed Reza, the first son died after two years and again Sayyed Reza, their second son died after a few weeks. He died after 93 years on the 27^th of Shawal 1406 coinciding with July 5, 1986, and was buried in Towhidkhaneh (the porch behind the Holy Shrine of Imam al-Ridha (‎peace be upon him).

Other than the many notes he brought to Iran from the teachings of Ayatollah Mohammad-Hoseyn Naini, he wrote an argumentative commentary on Sharayi’ al-Islam later which was left unfinished; he also has commentaries on Makasib and Rasail which have not been published. “He didn’t think of mentioning them at all.”

His Mother, Banu Khadijeh Mirdamadi

Banu Khadijeh Mirdamadi was the only child of Ayatollah Sayyed Hashem Najafabadi-Mirdamadi from his first wife. He was born on May 7, 1914, in the city of Najaf. Her mother Bibi Sakineh died very early; the child losing her mother’s love, grew up with Haj Sayyed Hashem’s mother, her grandmother. Their love did not prevent Haj Sayyed Hashem’s attention towards his only daughter. He respected Khadijeh very much; this attention brought about a special upbringing for Khadijeh. Most probably, Khadijeh has learned a lot from his father in the first fifteen years of her life and has become familiar with some texts other than asking questions.

She migrated to Iran along with his father and got married to Sayyed Javad Khamenei at the age of twenty. She had learned Persian and Arabic at the same time; she also got to learn Turkish by time. Her knowledge increased by studying books of exegesis and historical books such as Rawdhat al-Safa to the extent that she would recount the life story of the Prophets, the Imams and Quranic characters in form of a story and interesting narratives.

The children of Banu Khadijeh owe their religious education in childhood and youth to the teachings of their mother. “I heard the stories of the prophets such as the story of Moses, Jesus, Abraham, Jacob, Job and different stories from my mother; even now all my knowledge about the prophets is what my mother has narrated.”

Every now and then she emphasized in her words that these are from a hadith, meaning that it’s authentic and not superstitious. Her main text of the story was based on verses of the Quran.

Banu Khadijeh was familiar with supplications and mustahabbat (recommendations); she would not miss acts of worship such as Omme Dawoud, a supplication like Arafah and prayers such as Ja’far al-Tayyar. She would associate her children with this company. She would spread a carpet in the small yard of their house and perform the prayers and deeds of the day of Arafah. “We would sit in the shade and perform the deeds of the day of Arafah for hours; there were prayers, supplications and Zikr. My mother would recite; some of my brothers and sisters and I who were there would also recite [after her].

She recited the Quran with a beautiful voice, especially at her youth; the ears of her children would enjoy the voice. “I heard the first melodies of the Quran from the throat of my mother. At those times when we were kids, she was young and had a very good voice. We would gather around her and sit; she would recite the Quran for us with a very sweet and pleasant voice and translate some verses of it.”

She had an accent from the people of Najaf when reciting the Quran.

Banu Khadijeh was elusive in word and conduct. She had chosen interactions; she preferred to interact with women who had common traits with her. Sayyed Mohammad Hasan, her youngest daughter says: “My mother addressed only one person as “Khanom” (Lady) and that was the wife of Imam Khomeyni.” Mrs. Mirdamadi says about her meeting with the Imam’s wife in the early forties: “When Imam was sent to exile in Turkey, his wife came to us in Mashhad. I cried out and said: Ask Imam al-Ridha (‎peace be upon him) to rescue Imam Khomeyni. She said: That is why I’m here in Mashhad. I said: Make a Nazr, take recitations of the Quran for this. She said: I’ve done all this.”

Her children say about her that she was a silver-tongued woman who talked thought-out, memorizer of verses of the Quran, frank, poor penmanship, and very effective in the upbringing of the children. Mrs. Mirdamadi has said these words with regards to the upbringing of children: “Do not oppress your children so that they don’t become oppressors; have mercy upon your children so that they will become merciful; do not lie to your children so that your children don’t lie; do not give haram money to your children; do not give impure milk to your children; do not give impure food to your children; do not encourage your children to only studying, rather encourage them to religious affairs as well. I would narrate the stories of the Quran when my children asked for stories; [I would narrate] the stories of the prophets and the stories of the Quran. I was cautious not to Change it; I would narrate it thoroughly. Mother is very effective on the upbringing of the children... this is how I’ve raised my children.”

He knew the Divan of Hafez very well; she would polish her own heart and her children’s hearts with the poems of Hafez. When Khadijeh came to Sayyed Javad Khamenei’s house, she brought a Divan of Hafez published in Mumbai with her along with her dowry which should not have been more than the small case left aside in the kitchen. This was her father’s book, Sayyed Hashem, who had a long familiarity with Divan and would take it in his long and short trips; its margins were filled with his notes and memos.

Banu Khadijeh was a brave woman; this character of her was obvious in all the affairs of her life. “It was well-known in our house that if my father is very shy and away from brawls, my mother is a woman who gets in the brawls and gives her opinion whenever it’s necessary.”

This characteristic was evident in the many struggles of his children with the Pahlavi regime, whether when encountering the agents of the security agency or when meeting his children at the prison. It is said that she has not begged or kept quiet when hearing insults from the agents. No one among the relatives has ever heard Banu Khadijeh complaining about his sons being in jail. She stands against the sympathy of others and reminds them that this does not need your sympathy. He has struggled and been to jail for God’s sake, if you do not honour it, there’s no need for your sympathy. “Every time that I would come out of jail, and hear that my mother has reacted in such a way, I would feel refreshed.”

When Mrs. Mirdamadi would go to jail in order to visit her sons, she wouldn’t talk as a mother; she wouldn’t complain about her sufferings. She would not encourage them to give up on political Activities. She would not utter a word to weaken their courage. She would act indifferently towards the agents in the meeting room or out of it; she had a sharp tongue. Her younger son, Sayyed Mohammad-Hoseyn says: “The milk that our mother gave us was mixed with hatred towards the Pahlavi regime.”

Banu Khadijeh had a positive nature towards political issues. Of those issues was Dr. Ali Shariati or the division of Shi’ahs and Sunnis. “We had discussions with people over the fact that the division between Sunnis and Shi’ahs shouldn’t be made public... [so that] it doesn’t give the enemy an excuse... In this matter, we would get attacked by many people who would say… that we should go against Sunnis publicly… my mother always acted in an open-minded manner as someone who understands social issues.”

When her son, Sayyed Ali Khamenei, started some discussion in his lectures which attracted many of the youth, the open-minded people and other social classes, Banu Khadijeh would also sit at the pulpit of his son’s lectures and listen with consent. Without getting so excited with the thousands of people sitting at the lectures of her son, she would acknowledge his words and encourage him in this regard.

Mrs. Mirdamadi expressed her anxiety regarding the dangers facing her son only once. It was the year 1974 when she said to Sayyed Ali that if you go to jail once more, I will get a heart attack. “I was surprised by her words… it was her first time saying that.”

Banu Khadijeh Mirdamadi remembers a time when three of her sons (Sayyed Ali, Sayyed Hadi and Sayyed Mohammad-Hasan) were in prison in Tehran. “I would go to Tehran all alone, bimonthly. I would get around the streets. I would go to every address that I would find. Sayyed Mohammad had a car; He would take me to Qasr Prison, Komiteh Prison, Mehran Garden, Meykadeh Street and fearsome places. I would go so that I might see my children. I met Hasan twice, but never met with Sayyed Ali and Sayyed Hadi.”

Mrs. Mirdamadi travelled to Iraq several times which were all before the coup d’état of Abdol-Karim Qasem in the year 1958. Sayyed Ali and Sayyed Mohammad Hasan were also with her on the last trip (1957). She went to Hajj Pilgrimage twice. The first time was in mid-forties when she went to Makkah with the inheritance she received from her father (around 3500 tomans). The other time was after the revolution in 1982 when she went to Makkah and Medina along with her son- and daughter-in-law.

Mrs. Khadijeh Mirdamadi was the reference of some of the women of the city or county. They would refer to her for resolving disputes, asking religious questions or istikharahs, or asking for prayers for their problems; she would accept them with open arms. These referrals grew more after the revolution. Women would come to her with the hope that the sons of Mrs. Mirdamadi can solve their problems. She would ask his sons who were in charge of affairs with kindness and sometimes in a harsh way to solve the problems of clients. Sayyed Hadi Khamenei says: “I was a parliament member from Mashhad; I would go to Mashhad every month and visit my mother as well. She would tell me about the problems of people. My father’s house had become a branch of my office as well.”

Mrs. Khadijeh Mirdamadi died on August 6, 1989, due to a heart attack and was buried the next day, besides her husband in the Holy Shrine of Imam al-Ridha (‎peace be upon him).

His birth

Ayatollah Sayyed Ali Hoseyni-Khamenei was born on Wednesday 29^th of Farvardin 1318 coinciding with 28^th of Safar 1318 AH and 19^th of April 1939 CE in a small house around Sarshour Bazaar, Hoz Nosrat al-Molk Alley.

This house was built in the middle of the alley from which the sound of the first movable type printing press of Mashhad, which named “Khorasan Printing House,” was heard. Next to the narrow corridor, which had a kitchen on the right side and a room on the left side. The stairs led to the second floor with a step and a room which was his father’s room. The wooden beams of both floors support this 70-metre area.

Ali Agha’s childhood memories are located in this 70-meter home. He was born in a home where his parents, three older sisters from the first wife of Sayyed Javad and Sayyed Mohammad, in a downstairs room. Sayyed Ali Agha increased the number of rooms in this small house to seven.

 

 

 

 

 

birth the time when something begins (especially life) More (Definitions, Synonyms, Translation)

 

 

 

 

Household

 

a social unit living together

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