Childhood

Syed Ali Husseini Khamenei, the son of the late Hujjat al-Islam wal-Muslimin Hajj Sayyid Jawad Husseini Khamenei, was born in the holy city of Mashhad in 19 अप्रैल 1939.
He was the second son of the family. Like many seminarians and teachers of religious studies, the life of the late Sayyid Jawad Khamenei was very simple and ascetic. Ayatollah Khamenei recalls:
“My father, though a well-known religious figure, lived an ascetic life. We had a difficult life. I remember that sometimes we had nothing for supper except bread and raisins, which our mother somehow managed to prepare.”
The house in which the family lived was located in a poor neighborhood:
“Our house, which was about sixty-five square meters, consisted of a single room and a dark basement. Whenever visitors came to consult my father, who was the local cleric, the family had to move into the basement until the meeting ended. Years later, some charitable people purchased the small vacant lot next to our house, allowing us to add two more rooms.”

Mother

Lady Mirdamadi was born in the year 1293 S.H. and passed away in the year 1368. She was a pious and religious woman who was familiar with Quranic ayahs, hadith, history and literature. She accompanied her children – particularly Ayatollah Sayyid Ali Khamenei – during revolutionary activities against the Pahlavi regime.
My mother was a very wise, educated and well-versed woman who enjoyed poetic and artistic talents. She was familiar with Hafiz. Of course, when I say “familiar”, I do not mean that she was an expert on him. Rather, I mean that she was an avid reader of Hafiz poems. She was entirely familiar with the Holy Quran and she had a mellifluous voice”.
“When we were children, all of us would sit and my mother read the Holy Quran for us. She recited it very sweetly and beautifully. We gathered around her and she recited different ayahs about the lives of prophets on different occasions. I initially heard about the lives of Hazrat Musa (a.s), Hazrat Ibrahim (a.s.) and a number of other prophets from my mother. Whenever she recited the Holy Quran and whenever the names of prophets were mentioned, she began to provide explanations for us”.

Secondary Education

When he was in the sixth grade, he began his elementary seminary studies. His great interest in seminary studies and his parents’ encouragement helped him enter this world after finishing elementary school. He continued his Islamic teachings at Suleiman Khan Islamic Seminary. He also learned some basic teachings from his father. Later, he went to Navab School and he finished Sath level there. Simultaneously, he went to high school and continued until the second level.

Najaf Islamic Seminary

In the year 1336 S.H., he went on a trip to Najaf. There he attended the classes of well-known teachers of Najaf Islamic Seminary such as Ayat Sayyid Mohsen Hakim, Sayyid AbulQasem Khui, Sayyid Mahmoud Shahroudi, Mirza Baqir Zanjani and Mirza Hassan Bojnourdi. However, he returned to Mashhad because of his father’s reluctance to live in this city. In Mashhad, he attended the classes of Ayatollah Milani for another year. Later in the year 1337 S.H., he went to Qom Islamic Seminary because of his great interest in continuing his studies. In the same year and before travelling to Qom, he was given revayat permission by Ayatollah Mohammad Hadi Milani.

Return to Mashhad

In the year 1343 S.H., he had to return to Mashhad in order to help his father who had developed some sight problems. Once more, he attended the classes of Ayatollah Milani which continued until the year 1349. As soon as he went to Mashhad, he engaged in teaching high-level fiqh and usul based on books such as “Rasael”, “Makassib” and “Kifayah”. Moreover, he held tafsir classes for the public. A large number of youth – particularly students – participated in these classes.

Teaching Dars-e Kharij

He started to teach Dars-e Kharij in the year 1369 and since then, he has engaged in teaching principles of jihad, qisas, makassib, and travelers’ daily prayers.

Interest in the Arabic language

The maternal grandfather of Ayatollah Ali Khamenei was a learned scholar and an Arabic speaker. His mother grew up in Najaf until before reaching maturity, in a household where Arabic was spoken. Therefore, she was familiar with the common colloquial Arabic of Najaf.
Ayatollah Khamenei himself also had a great passion for the Arabic language. Speaking about this, he says:
“Iraqis used to come to Mashhad for pilgrimage. They would gather in the courtyard of Imam Reza and recite poems and odes. I would stand there for long hours, listening to them wholeheartedly and paying close attention to their words.”
During his travels in Iraq, he tried to speak only Arabic. For this reason, he would always search for places where no one spoke Persian.
“I used to go from Kazimayn to Baghdad just so I could speak only Arabic.”

Interest in the Quran

Ayatollah Ali Khamenei’s close attachment to the Quran goes back to his childhood days. After hearing his mother recite the Quran during his early years, his father entrusted him, while he was still in primary school, to Haji Ramzan Bankdar, one of the Quran reciters of Mashhad. He progressed so quickly that his teacher eventually told him:
“I have nothing new left to teach you.”
After that, he became a student of Mulla Abbas, the greatest Quran reciter of Mashhad and a disciple of syed Mohd arab zafarani , the founder of the science of Quranic recitation in Mashhad.
During those same primary school years, when Ayatollah Abol-Ghasem Kashani visited Mashhad, the reciter at the welcoming ceremony was the young syed Ali Khmenei himself. In the year 1327 (1948–49), when he was only nine years old, he also recited the Quran at the welcome ceremony for Ayatollah Nooruddin SHirazi at the shrine of Khaja Abasalt in Mashhad.

Works Authored

• Four Principal Books of “Ilm ul-Rijal”
• slamic Thought in the Quran
• Imam Al-Sadiq (a.s.)
• The Profundity of Prayer
• A Discourse on Patience
• The Spirit of Tawhid and the Denial of Worshipping Other than God
• A Report on the History and Current State of Qom Islamic Seminary

Revolutinary Activities

The political-religious activities in Ayatollah Khamenei’s household had prepared him for political-religious activities in later life. The starting point for his entry into political activities was his meeting with the famous Islamic revolutionary Sayyid Mojtaba Navab Safavi (Mirlohi) in Mashhad when Ayatollah Khamenei was a young seminarian. As he himself says, this meeting created the first revolutionary spark in him. His first meeting with Imam (r.a.) took place in the year 1336 and he became familiar with the political aspect of Imam Khomeini (r.a.) during the events related to the ratification of the state councils bill.

First arrest during the Uprising of the 15th of Khordad

In the year 1342, when the month of Muharram was approaching, Imam Khomeini (r.a.) entrusted him with the responsibility of delivering messages to Ayatollah Milani and ulama, seminarians and religious groups of Khorasan in order to continue the movement and inform the people of the propaganda of the Pahlavi regime. In these messages, Imam Khomeini (r.a.) had laid down a number of guidelines. He had asked the ulama and clergy to narrate the events of the massacre at Feyziyyah School from the seventh day of Muharram. This was done in order to show the crimes of the Pahlavi regime.

In Ayatollah Milani’s house

He pursued his political activities in the meetings that were held in Ayatollah Milani’s house with the purpose of continuing the Islamic movement in Imam Khomeini’s (r.a.) absence – who was under house arrest. Shortly after, he returned to Qom Islamic Seminary and organized political activities with the help of a number of revolutionary activists. These activities took the form of meetings andcampaigns. He was one of the clergy who sent a telegram to Ayatollah Sayyid Mahmoud Taleqani, Mehdi Bazargan and Yadollah Sahabi who had been arrested because of their support of Imam Khomeini (r.a.).

Second arrest during Revolutionary Journeys

Sayyid Ali Khamenei went to Zahedan, Sistan-Baluchistan Province, in Bahman of 1342 – which coincided with Ramadan – in order to promote and explain the principles of the Islamic movement. His speeches in Zahedan’s mosques and widespread reception of these speeches led to the regime arresting him again. He was sent to Qezel Qaleh Prison which was the place for keeping political prisoners at that time. On the 14th of Esfand of 1342, he was released from prison on condition that he would not leave Tehran. Since then and until the victory of the Islamic Revolution, his activities came under the permanent surveillance of intelligence agents.

Struggle based on ideology and belief

The struggle was on the basis of ideology and belief and this was the reason for its development and the clergy were considered to be the intellectual leaders of the struggle. At this stage of the struggle, they had reached the conclusion that they would not succeed without organization and that the existence of an organization would prevent the struggle from being suppressed by the regime.
During the time of Imam Khomeini’s (r.a.) exile, this group planned the continued revolutionary activities. This group is considered to be one of the first secret organizations of Qom Islamic Seminary. However, its activities were discovered by SAVAK in late 1345. Following this discovery, some of its members were arrested and some others – including Ayatollah Khamenei – were under pursuit by SAVAK.

Translating and publishing the book

At this time, Ayatollah Khamenei secretly engaged in translating and publishing the book “The Future in Islamic Lands”. In this book, there is reference to two important issues: the pressures of the west and communist propaganda. It includes a view of an Islamic future. SAVAK prevented the publication of the book and arrested those people who tried to publish it, but it did not manage to arrest Ayatollah Khamenei who had translated the book.

Earthquake in southern Khorasan

After the 1968 earthquake in southern Khorasan, he led a group of clergy to Ferdos to assist victims and organize relief efforts. During his two-month stay, he built close relationships with local people and spread the message of the Islamic movement through meetings and religious gatherings. These activities alarmed SAVAK, forcing him to leave Ferdos. Later, his attempt to travel to Iraq and meet Imam Khomeini in Najaf was blocked by SAVAK, and he remained banned from leaving the country until the victory of the Islamic Revolution.

Imprisonment for six months

Ali Khamenei was sentenced to six months in prison for his involvement in the “Meeting of the Eleven.” After the sentence was published in Keyhan newspaper, he refused to appear before the appeals court following consultation with Mashhad’s ulama. Despite government pressure, he maintained close ties with prominent revolutionary clerics such as Mahmoud Taleghani, Mohammad Reza Saidi, Mohammad Javad Bahonar, Mohammad Reza Mahdavi Kani, Morteza Motahhari, Akbar Hashemi Rafsanjani, and Fazlollah Mahallati. Although based in Mashhad, he actively participated in revolutionary meetings in Tehran, where plans were made to send clergy to villages around Mashhad. He focused on strengthening the Islamic movement through cultural and ideological activities, including tafsir classes, lectures, and public speeches aimed at increasing religious awareness. Ayatollah Khamenei believed that Islamic ideals could only be achieved through intellectual and cultural development. In 1969, he also organized meetings with Islamic intellectuals and activists to counter the growing influence of Marxist-oriented political movements in universities.

Series of meetings

In the spring of 1970, Ali Khamenei organized a series of meetings aimed at strengthening the ideological foundations of the Islamic movement against the Pahlavi regime. In these sessions, he discussed strategies for struggle based on the Islamic worldview and ideology. Prominent figures such as Morteza Motahhari, Mahmoud Taleghani, Mehdi Bazargan, Akbar Hashemi Rafsanjani, Yadollah Sahabi, Abbas Sheibani, and Kazem Sami participated in these discussions, which contributed to refining concepts related to Islamic ideology and worldview.

Speeches at Ansar al-Hussein Heyat

After his release, he continued his revolutionary activities. During Muharram of that year, despite being banned by SAVAK from public preaching, he delivered speeches at Ansar al-Hussein Heyat in Tehran. In 1971, at the invitation of Mahmoud Taleghani, he also gave lectures at Hedayat Mosque in Tehran, an influential center for students and young people.
which was the center of attention among students and youth – at the invitation of Ayatollah Taleqani.

Teaching in Tehran, Mashhad

After his release, Ali Khamenei continued his socio-political activities and frequently participated in gatherings held at Ansar al-Hussein Heyat and Narmak Mosque in Tehran, where he delivered speeches on religious and political issues. In addition, he continued teaching tafsir at Mirza Ja‘far School, Imam Hassan (a.s.) Mosque, Qiblah Mosque, and at his home in Mashhad. The audience at these gatherings included university and secondary school students, young clerics, and people from various social backgrounds. Through these sessions, he familiarized them with the philosophy of revolutionary and political Islam. Later, many of the participants and students who attended these meetings became actively involved in raising public awareness across different parts of the country during the peak of the revolutionary movement.

In Neyshabur

In Farvardin 1352 (March–April 1973), Ali Khamenei traveled to Neyshabur to promote revolutionary ideas. In the mosques of the city, he taught *usul*, and his classes were held once a week on Thursdays. In Khordad 1352 (May–June 1973), SAVAK prevented him from continuing his *tafsir* classes at Imam Hassan (a.s.) Mosque and at his home. In Azar 1352 (November–December 1973), Ayatollah Khamenei shifted his activities to Keramat Mosque, where he led congregational prayers and continued his *tafsir* classes. This was done at the invitation of the founder of the mosque. He transformed the mosque into a center for the activities of students and young clerics. In response to his extensive political activities, SAVAK of Mashhad prohibited him from leading congregational prayers at the mosque.

Activities leading to internal exile

Ali Khamenei was released on the 2nd of Shahrivar 1354 (August 1975), but he remained under close surveillance by intelligence agents. He was prohibited from leading congregational prayers, delivering speeches, teaching, and holding tafsir classes, even in his own home. Despite these political and security restrictions, he secretly continued his tafsir classes as well as his intellectual and revolutionary activities. He also continued distributing financial support to clerics on behalf of Imam Khomeini.

Muharram Speeches (December 1976–January 1977)

According to SAVAK documents, there are reports concerning the activities of Ali Khamenei and his father in late 1355 (1976–1977), indicating that they supported Ruhollah Khomeini and promoted the Islamic movement. During Muharram 1396 A.H. — corresponding to Dey 1355 S.H. (December 1976–January 1977) — Ayatollah Khamenei delivered several speeches criticizing the regime. He also organized meetings for students and young people to discuss the intellectual and cultural conditions of society, and he participated in gatherings of ulama and seminarians in Tehran.

Martyrdom of Ayatollah Sayyid Mostafa Khomeini

Following the martyrdom of Ayatollah Mostafa Khomeini — the eldest son of Ruhollah Khomeini — in Najaf on the 1st of Aban 1356 (October 1977), Ali Khamenei, along with a number of revolutionary activists, organized a memorial ceremony at Mulla Hashem Mosque on the 6th of Aban.
In addition, he and several ulama in Mashhad sent a telegram to Imam Khomeini in Najaf to express their condolences. The martyrdom of Ayatollah Sayyid Mostafa Khomeini and the events that followed marked the beginning of the final phase of the Islamic movement, during which widespread activities and public support for the Revolution intensified.

Positive interactions with the local Sunni population

However, through his positive interactions with the local Sunni population of Eshtehar village, Ali Khamenei gained popularity among the people of Iranshahr. By taking advantage of these opportunities, he conveyed the message of the Revolution to people living in some of the most remote areas of the country.
His speeches at Al-e Rasool Mosque in Iranshahr, along with the frequent visits of revolutionary ulama, seminarians, revolutionary activists, and people from various social backgrounds to his home, led intelligence agents to impose further restrictions on his activities and prevent people from meeting with him.

Flood in Iranshahr

When a flood struck Iranshahr on the 11th of Tir 1357 (July 1978), Ali Khamenei — drawing on his previous experience in organizing relief and rescue operations — led the only relief group active in the city. Through cooperation with clerics in various cities, including Yazd and Mashhad, he succeeded in collecting charitable donations and distributing them among the flood victims. During his exile, Ayatollah Khamenei also maintained close relations with prominent activists and ulama across different parts of Iran. He regularly corresponded with them regarding the Islamic movement, which enabled him to remain informed about important developments and events. Through these letters, he also took part in the collective decisions made by the ulama.

Return to Mashhad

As the Islamic Revolution intensified and the Pahlavi regime lost control over the growing popular movement, Ali Khamenei returned to Mashhad on the 1st of Mehr 1357 (September 1978). There, he continued organizing revolutionary activities and strengthening the movement against the regime.

Imam Khomeini’s willingness to meet Ayatollah Khamenei

Within a short period, the revolutionary activities of Ali Khamenei in Mashhad intensified significantly. In addition to organizing public rallies and demonstrations, he delivered speeches against the Pahlavi regime and maintained close contact with the household of Ruhollah Khomeini and other revolutionary activists. As a result of these connections, Ahmad Khomeini called Mohammad Sadoughi from Paris on the 10th of Aban 1357 (November 1978) and conveyed Imam Khomeini’s willingness to meet with him and Ayatollah Khamenei.

speech at Imam Ridha’s Shrine on Ashura 1978

On the day of Ashura in 1357 (1978), Ali Khamenei delivered passionate speeches to large gatherings of people in Mashhad . On behalf of Ruhollah Khomeini, he delivered the Night of Ashura sermon. Through this revolutionary act, he broke the long-standing tradition imposed by the Pahlavi regime, under which the ceremony had previously been conducted formally and included prayers for Mohammad Reza Pahlavi.
Furthermore, he organized the massive Ashura rally in Mashhad and delivered a speech there. He was also among the clerics who proposed holding a demonstration at Shah Reza Hospital (now Imam Ridha Hospital) in protest against the attack carried out by agents of the Pahlavi regime on the hospital.
As the clergy proceeded toward the demonstration, many people joined them. The demonstrators issued a manifesto condemning the crimes of the Pahlavi agents, demanding punishment for those responsible, calling for the overthrow of the Pahlavi regime, and urging the return of Imam Khomeini. These actions had wide repercussions throughout the country, and many pamphlets were published in support of the movement.

Membership in the Council of the Islamic Revolution

As the collapse of the Pahlavi dynasty accelerated and signs of the final victory of the Islamic movement became evident, Ruhollah Khomeini ordered the formation of the Council of the Islamic Revolution on the 22nd of Dey 1357 (January 1979). Ali Khamenei was appointed as one of its members and, in late Dey 1357, left Mashhad — where he had played a key role in the revolutionary developments — and traveled to Tehran. He stayed at Refah School and actively participated in organizing the final phase of the Islamic Revolution and planning for the future alongside revolutionary figures such as Mohammad Beheshti, Murtaza Mutahari and Mohammad Mofatteh. After the committee responsible for welcoming Imam Khomeini was established by the Council of the Islamic Revolution, Ayatollah Khamenei was placed in charge of its promotion and publicity committee.

The return of Imam Khomeini to Iran

By issuing a manifesto on the 8th of Bahman 1357 (January 1979), the demonstrators declared that they would continue the sit-in until the airports were reopened and Ruhollah Khomeini was allowed to return to Iran. The sit-in continued until the morning of the 12th of Bahman and transformed the Mosque of the University of Tehran into an important center of revolutionary activity.
On the historic day of Imam Khomeini’s return to Iran on the 12th of Bahman 1357 (1 February 1979), Ali Khamenei, along with many clerics and revolutionary activists, went to Mehrabad Airport to welcome him. During the following ten days, Ayatollah Khamenei remained close to Imam Khomeini and offered him advice and support. He also accepted responsibility for managing Imam Khomeini’s publicity committee in order to counter the propaganda of domestic and foreign opponents, opportunistic parties, and various political groups. In addition, he helped publish pamphlets such as Imam, for which he personally wrote and published several articles.

The Council of the Islamic Revolution

One of the first arenas in which Ali Khamenei played a decisive role in shaping the present Islamic Republic was his membership in the Council of the Islamic Revolution. This council was formed after Imam Ruhollah Khomeini moved to France in October 1978, when the signs of the victory of the Islamic Revolution had become increasingly clear. It was established by Imam Khomeini’s order, and its members were personally selected by him. However, due to various considerations, the council was officially announced only shortly before the victory of the Islamic Revolution, on January 12, 1979.
The first members of the council were Morteza Motahhari, Mohammad Beheshti, Abdolkarim Mousavi Ardebili, Mohammad-Reza Mahdavi Kani, Ali Khamenei, Mohammad-Javad Bahonar, and Akbar Hashemi Rafsanjani. Later, several other prominent figures also joined the council. By late January 1979, Ayatollah Khamenei had begun participating in its meetings.

Ayatollah Khamenei's viewpoints

• Emphasized the necessity of preserving national unity in Kurdistan, Sistan-Baluchistan, and other regions of the country
• Criticized the weak performance of the interim government regarding the Kurdistan issue
• Believed that the Kurdistan issue should be resolved carefully so that unrest would not spread to other parts of the country
• Stressed the importance of improving the economic and living conditions of the people of Sistan-Baluchistan

Cooperation with Shahid Chamran

With the merger of the interim government and the Council of the Islamic Revolution in late July 1979, several members of the council were appointed to important ministries. Ali Khamenei was appointed Deputy for Revolutionary Affairs in the Ministry of Defense, while Mostafa Chamran served as Minister of Defense.
As part of the process of merging the Council of the Islamic Revolution with the interim government — a step taken to centralize executive affairs — Ayatollah Khamenei was also appointed to the Commission of Security Ministers.
In this commission, he was entrusted with overseeing military and security matters, including resolving the crises in Gonbad, Kurdistan, and Khuzestan, as well as confronting the activities of anti-revolutionary parties and groups.

Foundation the Islamic Republic Party

In the final days leading to the victory of the Islamic Revolution and in its immediate aftermath, Ayatollah Khamenei, Sayyid Mohammad Husseini Beheshti, Akbar Hashemi Rafsanjani, Sayyid Abdol Karim Musavi Ardabili, and Mohammad Jawad Bahonar sought to establish a revolutionary organization.
Ayatollah Khamenei actively participated in this project while also maintaining an effective presence in the Council of the Islamic Revolution and helping manage the affairs of the Revolution during the transitional period.
This organization was officially announced under the name of the Islamic Republic Party on the 18 Feb 1979.

Decline and Dissolution of the Islamic Republic Party

During the second term of Ayatollah Khamenei’s presidency, the activities of the Islamic Republic Party gradually declined due to several factors, including the resolution of early revolutionary crises, the establishment of important state institutions, the heavy administrative responsibilities of leading figures such as Akbar Hashemi Rafsanjani, and the loss of key founders after the 28 June 1981 terrorist bombings. In addition, Ruhollah Khomeini believed that the party had shifted from being a force of unity to a source of partisan division.
As a result, Ayatollah Khamenei and Hashemi Rafsanjani requested the suspension of the party’s activities in early May 1987, arguing that internal divisions threatened national unity. Imam Khomeini accepted their request on the 1 June 1987, leading to the dissolution of the Islamic Republic Party.

Strengthening the Friday Prayer Institution

Following his recovery, Ayatollah Khamenei continued to serve as Tehran’s Friday Prayer Leader. One of his most significant initiatives was proposing the organization of nationwide congresses for Friday Prayer Leaders. The aim was to strengthen unity and coordination among Friday Prayer Leaders across Iran and throughout the wider Islamic world.
After receiving Imam Khomeini’s approval, the first congress was held at the Feyziyeh Seminary, and many similar gatherings followed.
Through his Friday prayer sermons, Ayatollah Khamenei articulated the Islamic Republic’s most important ideological, political, and strategic positions. His sermons played a major role in deepening religious understanding and shaping the political awareness of society. A distinctive feature of his addresses was the delivery of some sermons in Arabic, enabling him to communicate directly with Muslims across the Islamic world.

Immediate Response to the Outbreak of War

From the very beginning of the Iran-Iraq War in September 1980, Ayatollah Khamenei played an active role in defending the country. Within hours of Iraq’s invasion, he informed the Iranian people of the aggression through a radio broadcast.
The following day, he participated in military consultations aimed at assessing the situation and organizing a response. When a representative was needed to inspect the front lines, he volunteered for the mission.
Presence on the Front Lines
With Imam Khomeini’s approval, Ayatollah Khamenei traveled to the war fronts on 5 Mehr 1359 (September 1980). He remained primarily on the southern fronts until mid-1981, evaluating military conditions, reporting directly to Imam Khomeini, and helping organize the country’s defensive efforts. He later visited the western fronts, where he continued his leadership, reporting, and public outreach activities.

Cooperation with Military Operations and Irregular Warfare Forces

Ayatollah Khamenei participated in several military operations and contributed to their organization and coordination. He worked to provide logistical and military support for the Islamic Revolutionary Guard Corps (IRGC) and the Basij forces, while also helping strengthen cooperation between the IRGC and the regular Army.
A significant part of his efforts was devoted to supporting the Headquarters for Irregular Warfare, established by the martyr Mostafa Chamran. He played a direct role in assisting the training of specialized combat units, including anti-tank forces, and contributed to strengthening the defense of key areas such as Khorramshahr, Abadan, and Susangerd.
Through these activities, Ayatollah Khamenei became one of the leading figures in coordinating military, logistical, and popular resistance efforts during the early years of the Sacred Defense.

Role in the Breaking of the Siege of Abadan

Ayatollah Khamenei played a direct role in the efforts to break the siege of Abadan during the Iran-Iraq War. He also closely followed developments on the Khorramshahr front and believed that the city could be saved through timely military action.
To this end, he wrote to President and Commander-in-Chief Abolhassan Bani-Sadr, recommending the deployment of two military brigades around Susangerd to prevent the fall of Khorramshahr. However, this proposal was not implemented, and the city was eventually occupied by Iraqi forces.

Role in the Breaking of the Siege of Abadan

Ayatollah Khamenei played a direct role in the efforts to break the siege of Abadan during the Iran-Iraq War. He also closely followed developments on the Khorramshahr front and believed that the city could be saved through timely military action.
To this end, he wrote to President and Commander-in-Chief Abolhassan Bani-Sadr, recommending the deployment of two military brigades around Susangerd to prevent the fall of Khorramshahr. However, this proposal was not implemented, and the city was eventually occupied by Iraqi forces.

Assassination Attempt at Abu Dhar Mosque

Following the dismissal of President Bani-Sadr, the groups supporting him, along with the People's Mojahedin Organization of Iran (MEK), turned to acts of terrorism and street violence. On 6 Tir 1360 (June 27, 1981), a large crowd had gathered at Abu Dhar Mosque. During the gathering, questions were being asked about Martyr Ayatollah Beheshti, and Ayatollah Khamenei was responding to them.
> As the discussion continued, a large tape recorder was passed from hand to hand until it was placed in front of the podium. Everyone assumed that it belonged to the mosque. The tape recorder was initially positioned on Ayatollah Khamenei's left side, but someone glanced at it and moved it a short distance away, placing it on his right. A short time later, the loudspeaker began producing disturbing noise. Ayatollah Khamenei turned toward the back of the podium and said, "Please fix this noise or switch it off." At the same time, he stepped away from both the microphone and the tape recorder on the table, hoping the sound problem would be resolved.
Suddenly, a powerful explosion shook the entire mosque. Some attributed the bombing to the Forqan Group, while others believed that the People's Mojahedin Organization of Iran (MEK) was responsible for the attack.