According to the Public Relations Office of the Institute for Compilation and Publication of Imam Khomeini’s Works, Hojatoleslam Dr. Ali Komsari, head of the institute, met and held talks with Ayatollah Seyyed Mojtaba Hosseini, the Representative of Iran’s Leader in Iraq, on Wednesday, October 21, at the residence of Imam Khomeini in Najaf.
During the meeting, Dr. Komsari presented a report on the institute’s performance and activities in Iraq and outlined its upcoming plans and initiatives.
Emphasizing the importance of explaining and promoting the ideas of Imam Khomeini, Dr. Komsari discussed the existing capacities and opportunities for expanding cultural activities in Iraq. He identified the expansion of cultural initiatives and the introduction of the late Imam’s ideas as key priorities for the institute’s future programs.
The meeting also underscored the importance of strengthening cultural engagement and cooperation, making effective use of existing capacities, and developing targeted plans to better present the intellectual, political, and cultural dimensions of Imam Khomeini’s legacy in Iraq.
The meeting was attended by a number of Iranian cultural and research officials based in Iraq, including the cultural officer of the Iranian consulate and a representative of the Ahlul Bayt World Assembly, as well as the institute’s deputies for international affairs and research.
In the name of God, the most compassionate, the most merciful
All praise is due to God, the Lord of the worlds, and may blessings and peace be upon our master and Prophet, Abu al-Qasim Muhammad, and his pure and immaculate family.
At the outset, I extend my greetings and deepest respect to the Grand Maraji, distinguished scholars, esteemed professors, honored men of learning, and respected clerics of the Hawza (Islamic seminary) of Holy Najaf. I am grateful to Almighty God for granting me the opportunity to attend this scholarly and spiritual gathering in the vicinity of the sacred shrine of the Commander of the Faithful, Imam Ali (peace be upon him).
Today, we have gathered to honor the memory of a scholar whose life, though brief, left behind scholarly works, political struggles, and historical influences that extended far beyond his years. He was a thoughtful jurist, a scholar committed to struggle, and the distinguished son of Imam Khomeini: the late Ayatollah Seyyed Mostafa Khomeini, may God have mercy upon him.
Allow me to begin my remarks with a question:
If Seyyed Mostafa Khomeini had not been the son of Imam Khomeini, how would we assess his place in the history of the Islamic seminaries?
This question is important because the stature of a father can sometimes, unintentionally, overshadow the intellectual and scholarly independence of his son.
Although Seyyed Mostafa Khomeini was Imam Khomeini's eldest son and one of his closest companions, his entire identity cannot be reduced to this family relationship. He was an independent thinker, a capable teacher, a prolific researcher, and a jurist with his own scholarly judgment. Alongside his academic pursuits, he clearly understood and fulfilled his social and political responsibilities.
Therefore, understanding his character requires attention to three fundamental dimensions: his independent legal reasoning and scholarly breadth; his position within the Hawza of Najaf; and his role in political struggles and contemporary historical developments.
First: Scholarly breadth and independence in jurisprudence
The first outstanding characteristic of Seyyed Mostafa Khomeini was his comprehensive knowledge and independence in legal reasoning.
He benefited from the teachings of eminent scholars, including Grand Ayatollah Borujerdi, Imam Khomeini, and Ayatollah Seyyed Mohammad Mohaghegh Damad. After migrating to Holy Najaf, he also drew upon the rich intellectual environment and distinguished scholarly heritage of this ancient seminary.
However, the significance of his scholarly personality lies not merely in the names of his teachers, but in his analytical ability, independence of judgment, breadth of study, and capacity to engage with diverse fields of Islamic scholarship.
His works on jurisprudence, the principles of jurisprudence, philosophy, mysticism, and Qur'anic exegesis—including the valuable collections Tahrirat fi al-Usul (Elaborations on the Principles of Jurisprudence) and Tafsir al-Qur'an al-Karim (Exegesis of the Noble Qur'an)—clearly demonstrate the breadth of his scholarship.
Here, however, I would like to highlight a specific example of his independent legal reasoning, one of particular importance to scholars and researchers.
One of Imam Khomeini's original contributions to the discipline of the principles of jurisprudence was his theory of Khitatabāt-e Qānūniyyeh (legislative addresses). This theory offers a different perspective from certain established views on the nature of religious injunctions and how legal rulings apply to those obligated to observe them.
In Volume Three of Tahrirat fi al-Usul, under the heading “Al-Maslak al-Khamis: Ma Abda'ahu al-Walid al-Muhaqqiq” (“The Fifth Approach: The Innovation of My Learned Father”), Seyyed Mostafa Khomeini examines this theory.
What deserves particular attention is that, while praising Imam Khomeini's scholarly innovation and acknowledging the significance of the theory's conclusion, he questions the necessity of certain premises in its supporting argument.
In my view, this scholarly approach is highly significant.
In engaging with his father and teacher, he neither settles for intellectual imitation nor resorts to baseless opposition merely to demonstrate his independence. Instead, while maintaining respect, he examines the foundations of the argument and distinguishes between the value of a theory and the necessity of the premises used to establish it.
This is the very spirit of authentic Shi'a ijtihad: respect for one's teacher does not preclude scholarly criticism, and fidelity to tradition does not mean unquestioningly repeating the opinions of earlier generations.
In my view, if we were to summarize one of the most important characteristics of Seyyed Mostafa Khomeini's scholarly personality in a single phrase, it would be “independence in legal reasoning while remaining faithful to the scholarly tradition of the Islamic seminary.”
Second: His comprehensive Knowledge of the Islamic sciences
The second defining characteristic of Seyyed Mostafa Khomeini's scholarly personality was his breadth of knowledge across the Islamic sciences.
Alongside his intensive engagement with jurisprudence and the principles of jurisprudence, he devoted considerable attention to philosophy, mysticism, and Qur'anic exegesis. He sought to draw upon the insights of different disciplines to achieve a deeper understanding of Islamic teachings.
This characteristic is particularly evident in his exegetical work, Tafsir al-Qur'an al-Karim.
For example, in interpreting the third verse of Surah al-Baqarah, which states:
“And spend out of what We have provided for them.”
Seyyed Mostafa Khomeini addresses the ethical and social dimensions of charitable giving.
In his commentary on this verse, after discussing the spiritual and practical refinement of the individual, he points to another stage of a believer's responsibility, which may be described as social refinement and reform.
According to this interpretation, a believer is responsible not only for personal spiritual perfection but also for responding to the needs of others and contributing to the proper organization of social life.
From this perspective, charitable giving is not merely the act of donating wealth; it is an expression of one's responsibility toward society and an effort to create the conditions necessary for others to live with dignity.
The importance of this interpretation lies in the connection it establishes between personal spirituality and social responsibility.
In other words, in Seyyed Mostafa Khomeini's view, spiritual development and concern for the fate of society are not unrelated matters.
Of course, this does not mean that all his exegetical discussions are social in nature. Rather, this example demonstrates that, alongside literary, rational, and theological considerations, he also paid attention to the social implications of Qur'anic verses.
I believe this comprehensive outlook carries an important message for today's Islamic seminaries: religious scholarship can adequately address the broad needs of society only when it maintains its depth of specialization while remaining attentive to wider intellectual horizons and the realities of human life.
The honorable scholars and esteemed sudents of religious knowledge
Speaking about Seyyed Mostafa Khomeini in Holy Najaf means more than commemorating a historical figure, because Najaf was one of the principal centers in which his scholarly abilities and political activism flourished.
For Seyyed Mostafa, Najaf was not merely a place of residence during exile. It was an environment for teaching, research, scholarly dialogue, and the continuation of his social and political activities.
In this regard, a recollection by the late Hojatoleslam Seyyed Ali Akbar Mohtashamipour, one of his students and companions, is noteworthy.
According to his account, in the Iranian calendar year 1346 (1967–1968), a group of scholars at the Hawza of Najaf, recognizing Seyyed Mostafa's command of jurisprudence and its principles, as well as his profound understanding of Imam Khomeini's intellectual foundations, asked him to begin teaching advanced-level courses in the principles of jurisprudence.
Seyyed Mostafa accepted their request and continued teaching these subjects until the end of his life. This activity was closely connected with the compilation of his collection Tahrirat fi al-Usul.
The significance of this episode lies in the fact that, within a seminary possessing such a formidable scholarly heritage, Seyyed Mostafa Khomeini had succeeded in attracting the attention of a group of research-oriented scholars through his academic abilities and teaching skills.
Indeed, in Najaf, he not only benefited from the seminary's scholarly heritage but also contributed, to the extent of his abilities, to its continuation and further development.
Moreover, his scholarly presence in Najaf exemplified the historical connection between the two great seminaries of Qom and Najaf. Despite differences in methodology and educational traditions, these two centers have played complementary roles in the development of Shi'a jurisprudence and thought throughout contemporary history.
Perhaps one of the most important lessons Seyyed Mostafa Khomeini's scholarly life offers us today is precisely this: the more the Islamic seminaries strengthen their scholarly relations, dialogue, and exchange of ideas, the greater their capacity will be to address the needs of the Islamic world.
Third: The connection between scholarship, social responsibility, and political struggle
However, Seyyed Mostafa Khomeini's character cannot be understood solely through his scholarly writings and educational activities.
He was among those religious scholars who established a connection between religious knowledge and social and political responsibility.
From the outset of Imam Khomeini's struggle against the oppressive Pahlavi regime, Seyyed Mostafa stood alongside him and, at various stages, assumed responsibilities in advancing the movement.
Following Imam Khomeini's exile to Türkiye in 1964, Seyyed Mostafa was also arrested and subsequently exiled. He later spent periods in Türkiye and Iraq alongside his father.
In Najaf, his role extended far beyond being Imam Khomeini's family companion. He helped establish connections among activists, convey messages, follow up on the affairs of the movement, and maintain its political and social networks.
At this point, we should consider an important issue.
Throughout the history of Shi'a political thought, the relationship between religious jurisprudence and politics has been a significant and frequently debated subject. Different perspectives have existed regarding the extent and manner of religious scholars' social and political involvement.
In line with Imam Khomeini's political thought, Seyyed Mostafa Khomeini believed in the necessity of active participation by religious scholars in confronting oppression and despotism, and he pursued this conviction in practice.
More importantly, however, his political activities did not prevent him from continuing his scholarly work.
Even during the years when he was deeply involved in the difficult affairs of the movement, he continued teaching, studying, researching, and writing.
In my view, this combination of knowledge and action was one of the most remarkable characteristics of his personality.
He was neither a scholar who considered society's problems beyond the scope of his responsibilities nor an activist who neglected the deepening of his scholarly and jurisprudential foundations on the pretext of political engagement.
This characteristic presents the image of a scholar who regards knowledge as a responsibility and recognizes that social responsibility, in turn, requires an intellectual and ethical foundation.
His seath and its historical consequences
After years of scholarly endeavor, spiritual discipline, and struggle against tyranny, Seyyed Mostafa Khomeini died suddenly under suspicious circumstances in Holy Najaf on November 1, 1977.
Regardless of the differing views concerning the cause of his death, the political and social impact of the event is undeniable.
Commemorative ceremonies held in various Iranian cities became opportunities for religious and political groups to re-enter the public arena and contributed to the expansion of protests against the Pahlavi regime.
From this perspective, Seyyed Mostafa Khomeini's death should be regarded as one of the significant events in the chain of developments leading to the Islamic Revolution in Iran. Alongside numerous other factors, it contributed to strengthening the protest movement and mobilizing society.
Imam Khomeini's response to the loss was also highly significant.
In the face of losing his learned son and fellow activist, Imam Khomeini demonstrated extraordinary patience and steadfastness.
Beyond its personal and spiritual dimensions, his response conveyed a clear message to the movement's supporters: sustaining a social and political movement requires perseverance in the face of hardship and profound personal loss.
Thus, Seyyed Mostafa Khomeini, who had devoted himself to scholarly work and political struggle alongside Imam Khomeini during his lifetime, became an influential figure in the history of the developments leading to the Islamic Revolution even after his death.
The honorable scholars and esteemed students of religious knowledge,
Allow me, in closing, to turn from the historical past to the present.
In my view, commemorating figures such as Seyyed Mostafa Khomeini becomes more meaningful when it goes beyond describing their personal virtues and encourages reflection on the responsibilities facing today's Islamic seminaries.
His life offers us at least three important lessons.
First, the necessity of maintaining scholarly and jurisprudential independence while remaining faithful to the intellectual traditions of the seminary.
Second, the importance of a comprehensive intellectual outlook and of connecting religious scholarship with the concerns of humanity and society.
Third, the necessity of recognizing the social responsibilities of religious scholars.
I would also like to emphasize another point.
With its immense scholarly and spiritual heritage, Holy Najaf has always been one of the most important centers of Shi'a jurisprudence and thought.
Today, too, scholarly and cultural relations between the seminaries of Najaf and Qom can provide a foundation for deepening Islamic research, expanding scholarly dialogue, and strengthening the seminaries' capacity to address the challenges of the contemporary world.
The life of Seyyed Mostafa Khomeini, part of which was spent in Qom and another part in Najaf, can serve as a symbol of this historical and scholarly connection.
How fitting it would be for his memory to be preserved in this very sacred seminary of Najaf not only through commemorative ceremonies but also through the study and critical examination of his scholarly works.
I would like to conclude with the same question I posed at the beginning:
If Seyyed Mostafa Khomeini had not been the son of Imam Khomeini, how would we assess his place in the history of the Islamic seminaries?
In my view, a fair examination of his scholarly works and social record demonstrates that, in the history of the Islamic Revolution, Seyyed Mostafa Khomeini was the son and companion of a great leader. Yet, in the history of the Islamic seminaries, he deserves to be recognized in his own right as an independent intellectual and a scholar with original ideas.
Truly honoring him means more than praising the past. It means understanding his scholarly legacy, examining his ideas, and drawing upon the experience of his life to help shape the future of the Islamic seminaries.
Today, the Islamic world faces a sensitive and decisive juncture. The war and aggression by the United States and the Israeli regime against Iran, along with the martyrdom of Iran's Leader, have once again highlighted the necessity of vigilance and a sense of responsibility. In these circumstances, the Islamic seminaries and Muslim scholars must stand firm against oppression and sedition through awareness, insight, and unity, illuminating the path of guidance and resistance for the Muslim Ummah.
I pray to Almighty God to unite the soul of this scholar and devoted fighter with his pure forefathers, and to grant the seminaries of Najaf and Qom continued success so that, through the priceless legacy of the Ahl al-Bayt (peace be upon them), they may remain centers of knowledge, spirituality, independent jurisprudential reasoning, and service to the Muslim Ummah.
May the peace, mercy, and blessings of God be upon you.