Articles

ISLAMIC GOVERNMENT does not correspond to any of the existing forms of government. For example, it is not a tyranny, where the head of state can deal arbitrarily with the property and lives of the people, making use of them as he wills, putting to death anyone he wishes, and enriching anyone he wishes by granting landed estates and distributing the property and holdings of the people.

IT IS OUR DUTY TO WORK toward the establishment of an Islamic government. The first activity we must undertake in this respect is the propagation of our cause; that is how we must begin. It has always been that way, all over the world: a group of people came together, deliberated, made decisions, and then began to propagate their aims. Gradually the number of like-minded people would increase, until finally they became powerful enough to influence a great state or even to confront and overthrow it, as was the case with the downfall of Muhammad ‘Ali Mirza and the supplanting of his absolute monarchy with constitutional government.’

Neither a speech nor, strictly speaking, a declaration, this is an extract from Kashf al-Asrar, a book published by Imam Khomeini in 1941, soon after the forced abdication of Riza Shah. The book was written at the behest of Ayatullah Burujirdi in systematic refutation of an anti-religious tract that had appeared a few years earlier. Given its wide-ranging contents and those of the book it was designed to refute, as well as the currency of anti-religious literature in the period of Riza Shah, Kashf al-Asrar is largely political in nature and, in fact, constitutes his first public political statement.

This declaration was given from Qum on the occasion of the fortieth day after the assault on Fayziya Madrasa that took place on March 22, 1963. Source: Khomeini va Junbish (a collection of speeches and declarations) (np., 1394/1974), pp. 1-3.

This speech, delivered at Fayziya Madrasa in Qum, is particularly notable for its fearless words of reproach addressed to the Shah. Source: Khomeini va Junbish, pp. 4-7.

[Paper presented at a seminar of the same name organized by the Muslim Institute in London on March 1, 1980, to mark the first anniversary of the Islamic Revolution in Iran. Two other papers were also presented at this seminar, by Dr Ali Afrouz and Dr Abdur Rahim Ali. Dr Siddiqui refers to these presentations in this paper. The papers presented at this seminar, and one by Iqbal Asaria presented at an internal seminar of the Muslim Institute, were later published as Kalim Siddiqui et al, The Islamic Revolution: Achievements, Obstacles and Goals, London: The Open Press, 1980. This paper was reprinted in Zafar Bangash (ed), In Pursuit of the Power of Islam: Major Writings of Kalim Siddiqui (London and Toronto: The Open Press, 1996). This version is based on the 1996 printing.]

The paper was written for, and presented at, the meeting of the General Assembly of the World Assembly of Muslim Youth (WAMY) in Riyadh in October 1976. It has been reprinted numerous times in different countries. In 1980, following the Islamic Revolution in Iran, Dr Siddiqui added the preface and one footnote. This is clearly marked. The main text remains as originally written.

[Kalim Siddiqui, The state of the Muslim world today, London: The Open Press, 1980. This is the text of a lecture given at the University of Manchester Islamic Society on December 8, 1979. It was reprinted in Zafar Bangash (ed), In Pursuit of the Power of Islam: Major Writings of Kalim Siddiqui (London and Toronto: The Open Press, 1996). This edition is based on the 1996 printing.]

(A translation of Islam va Islam a lecture given at the Petroleum College of Abadan. The introductory Paragraph has been omitted). THE QUESTION OF MAN is the most important of all ques­tions. The civilization of today is based upon humanism, the nobility of man and the worship of man. It is believed that the religions of the past crushed the personality of man and compelled him to sacrifice himself to the gods. They forced him to regard his own will as totally powerless when confronted by the will of God.

Everyone acquainted with Dr. Shari'ati knows well that not only is the study and reading of his works and thoughts instruc­tive and rewarding, but also his way and method of life were the reflection of a correct and profound vision of the world, a ray emitted by his faith. Here, we will set forth only an outline, a sketch, of a life that consisted entirely of work, activity, faith, love and responsibility‑the life of a conscious and dedicated man.