Speech [Assessment of the nation's uprising and both the sweet and bitter events of 1962 and the beginning of 1963 (1341 and 1342 AHS)]

«۱»- Mahduruddam: someone whose murder is regarded as permissible.«۲»- Genghis Khan, the Mogol commander, in the year ۱۱۹۷ invaded Iran's inhabited cities of that time while shouting the slogan," I am the torment of God." He firstly slayed the inhabitants of densely populated cities such as Marv, Bukhara, Neyshabour, Rey, Qum, Azerbaijan, and Khiva, and then killed all else that lived. He set fire to the trees and demolished any signs of civilization such as libraries, schools, mosques, ancient building, houses, gardens, and shops. He then cultivated the remaining land and grew crops there. See Iran va Jahan az Moughoul ta Qajariha.«۳»- The Shah and his agents.«۴»- A reference to the regime's assault on Faydiyyah Madrasah on the afternoon of March ۲۲, ۱۹۶۳ (Farvardin ۲, ۱۳۴۲ AHS) ; the attack on the same madrasah on March ۲۳ of that same year; and other similar raids on Islamic centers such as the Talibiyyah Madrasah in Tabriz.«۵»- A reference to the young religious students of Faydiyyah Madrasah.«۶»- The Shah on January ۱۶, ۱۹۶۳ (Dey ۲۶, ۱۳۴۱ AHS) , at the National Congress of Iranian Farmers said:" No one can claim to be nearer to the Imams or to God than I with regard to performing deeds, since I have done all I possibly could. I have ordered for the repair and maintenance of all those shrines in need of such attention. Every night before I sleep I talk to my God in prayer. I believe that what I am now doing for the country is favored by God and the Imams more than any other possible deed"!«۷»- In the year ۱۹۶۲ (۱۳۴۱ AHS) the Shah, in a speech addressing the Iranian Muslim farmers, stated:" I must have been six or seven years old when I became ill with typhoid and my condition was critical. Most of the doctors who were treating me had lost all hope. One night I dreamt that I was sitting before (Imam) `Ali (`a) on whose lap lay a sword. On the other side of the room there was a jug and he told me: `Drink from this jug and you will be cured tomorrow'. That very same night my fever cleared and I gradually recovered. My other experience occurred maybe six months or a year later as I was walking down a steep pebble-stoned alleyway with my nanny. I suddenly saw a holy-looking man approaching me from around whose head a halo of light seemed to emanate. I asked my nanny: `Did you also see the Imam of the Age? ' She said: `No, I never saw anyone'; but I had seen him. A child aged six or seven years old doesn't normally invent such things and especially not in a lonely alleyway accompanied by a nanny." The Shah in the book entitled Mission for My Country, pp. ۶۶- ۷۲, claims to have met the Imam of the Age (may God expedite his advent) and Hadrat Abou'l-Fadl, the brother and standard-bearer of Imam Husayn at Karbala'.«۸»- Following the uprising of the Isfahan `ulama' and the tragedy at the Gauhar Sha Mosque, the theological center of Qum benefiting from such religious scholars as Ayatullah al-`Uzma Buroujerdi and Ayatullah al-`Uzma Ha'iri became the largest Shi`ah center of its kind and brought honor and repute to other such centers in Iran. Muhammad Rida at the onset of his reign tried to forge a closer relationship with Ayatullah Buroujerdi in order to benefit from the influence he held, but he was often deterred and discouraged by His Eminence. After the eminent scholar's demise, the Shah, who regarded the rank of marja`iyyah as an obstruction to imperialist rule, took steps to prevent the reestablishment of this office in Qum and hence made every effort to transfer the clergy to the noble city of Najaf. It was for this reason that he sent a telegram expressing his condolences on the demise of Ayatullah Buroujerdi to Ayatullah Hakim, the great marja` in Najaf. The Iranian clergy considered this an act of disrespect to the maraji` of Qum, the aim of which was to weaken the position of the clergy there. On another occasion, following the discovery of oil in Qum, the prospect of transferring the theological center of Qum to the holy city of Mashhad was discussed. Due to the high salt density of the soil in Qum, however, the government decided not to go ahead with the oil-drilling project and consequently the subject of the transference of the theological center was also buried. See Inqilab-e Islami va Risheha-ye An, pp. ۴۸۴- ۴۸۵.«۹»- This remark of the Imam's refers to a comment made by the Shah:" There doesn't seem to be anyone in Qum who can bear the responsibility of the office of marja`iyyah."«۱۰»- Subsequent to the demise of Ayatullah Buroujerdi, the Shah's regime tried to persuade the Iranian people to forward their messages of condolence to Ayatullah Hakim in Najaf rather than to the maraji` of Qum. This it did with the intention of weakening the position of the theological centers of Iran and strengthening that of the `ulama' in Najaf. «۱۱»- Within the period stretching from the beginning of the Shah's reign until the time when `Alam was appointed as Prime Minister, twenty-five different governments actually took office! These prime ministers, whose terms of office in some cases lasted no longer than a week, are as follows: Muhammad `Ali Furouqi (Zaka' al-Mulk) , ۱۹۴۱ (۱۳۲۰ AHS) ; `Ali Sohayli, ۱۹۴۱- ۴۲; Ahmad Qavam (Qava as-Saltanah) , ۱۹۴۲; `Ali Sohayli, ۱۹۴۲- ۴۳; Muhammad Sa`id, ۱۹۴۳- ۴۴; Murtada Qulibayyat (Saham as-Saltanah) , ۱۹۴۴- ۴۵; Ibrahim Hakimi (Hakim al-Mulk) , ۱۹۴۵; Sayyid Muhsin Sadr al-Ashraf, ۱۹۴۵; Ibrahim Hakimi, ۱۹۴۵; Ahmad Qavam, ۱۹۴۵- ۴۷; Ibrahim Hakimi, ۱۹۴۷- ۴۸; `Abdul-Husayn Hajir, ۱۹۴۸- ۵۰; Husayn `Ala, ۱۹۵۰- ۵۱; Muhammad Musaddiq (Musaddiq as-Saltanah) , ۱۹۵۱- ۵۲; Ahmad Qavam, ۱۹۵۲; Muhammad Musaddiq, ۱۹۵۲- ۵۳; Fadlullah Zahedi, ۱۹۵۳- ۵۵; Husayn `Ala, ۱۹۵۵- ۵۷; Manouchehr Iqbal, ۱۹۵۷- ۶۰; Ja`far Sharif Imami, ۱۹۶۰- ۶۱; `Ali Amini, ۱۹۶۱- ۶۲; Amir Asadullah `Alam, ۱۹۶۲- onward. See Az Sayyid Diya ta Bakhtiyar. «۱۲»- It has been reported that Asadullah `Alam, the head of the government at that time, had only actually received a few years education, eventually" graduating" from a school in Karaj! Of course he later succeeded in obtaining his National Diploma in Agriculture from the Karaj Education Authority, but he did so by fraudulent means. See Az Sayyid Diya ta Bakhtiyar. «۱۳»- On October ۸, ۱۹۶۲ (Mehr ۱۶, ۱۳۴۱ AHS) , at the beginning of Asadullah `Alam's term of office, a report headed" Women's Right to Vote" appeared in bold print in the press. The right for women to vote was legislated by the Provincial and District Councils. The regime used the women's voting issue as a cover behind which to pursue its other ambitions. The Imam on several occasions during that period emphatically proclaimed that not even men enjoyed the right to vote let alone women. It is clear that his objection to this issue in fact constituted opposition to the regime's sinister objectives, because since the triumph of the Islamic Revolution of Iran, women actually do enjoy the right to vote, as do men, and they also may be elected to the Majlis. «۱۴»- When the announcement of the Provincial and District Councils Bill appeared in the Tehran evening press, it was noted that the word" Islam" had been omitted from the conditions pertaining to the voter and candidate, and that the oath sworn had been sworn on the" Holy Book" rather than on the" Holy Qur'an". On reading this announcement Imam Khomeini immediately called for a meeting with the high-ranking `ulama' of Qum to discuss this matter. Ayatullah Murtada Ha'iri, Ayatullah Golpaygani and Mr. Shari`atmadari participated in this meeting. See Barrasi va Tahlili az Nahdat-e Imam Khomeini, vol. ۱, pp. ۱۴۸- ۱۴۹. «۱۵»- Imam Khomeini, in his New Year declaration of ۱۹۶۳ (۱۳۴۲ AHS) entitled" The Clergy of Islam Does Not Hold New Year Celebrations This Year", objected very strongly to the legislation calling for the compulsory conscription of eighteen- year-old girls for military service. As a result of this objection, despite the fact that this news had already been published and that speeches and interviews had already been given on the radio, the Shah and his government were forced to deny what they had formerly said. In fact the Shah denied the validity of the news reports on two different occasions before the end of that month. In an interview he gave, Jahangir Tafadduli, Minister of State in charge of publications and broadcasting, described the news concerning women's conscription as totally unfounded. Refer to the speeches delivered by the Shah on April ۱, ۱۹۶۳ (Farvardin ۱۲, ۱۳۴۲ AHS) in Mashhad and April ۲, ۱۹۶۳ in Birjand; also refer to the ۱۱, ۰۵۶ th issue of the Ittila`at newspaper dated March ۳۱, ۱۹۶۳ (Farvardin ۱۱, ۱۳۴۲ AHS) . «۱۶»- Tehran evening press, April ۱, ۱۹۶۳ (Farvardin ۱۲ ۱۳۴۲ AHS) , the Shah:" A publisher has recently reported that they are trying to conscript eighteen-year-old girls for military service- how ridiculous! We are in no way short of military personnel. Such falsities are a sign of the weakness of those who are responsible for fabricating this news. Our girls must continue their education and pursue their female responsibilities. We have enough people to safeguard the security of this land." «۱۷»-  The publication of Imam Khomeini's declaration and the determined stance taken by him in opposition to the conscription of young girls left the Shah with no alternative but to request that the judiciary make the necessary enquiries and prosecute those responsible for circulating such news. In turn, the judicial system filed a lawsuit against the movement's leadership and proceeded to arrange for its arrest, although this never actually amounted to anything. It is worth mentioning that the official, who actually delivered the summons to the Imam's house, entered the building with tearful eyes saying:" They have ordered me to obtain the Imam's signature for this letter and I feel that as a follower of the Imam I must apologize for this." He left the house, however, without having obtained a signature. (Quoted from the memoirs of Hujjat al-Islam wal-Muslimin Haj Sayyid Ahmad Khomeini) . «۱۸»- For further information regarding the bloody tragedy of Faydiyyah Madrasah, see Barrasi va Tahlili az Nahdat-e Imam Khomeini, vol. ۱. pp. ۳۳۷- ۳۷۰; Nahdat-e Rouhaniyyoun-e Iran, vol. ۳, pp. ۲۶۰- ۳۵۸; Zendeginameh-ye Siyasi-ye Imam Khomeini, pp. ۲۰۵- ۲۱۱. «۱۹»- During the incident at the Faydiyyah Madrasah a blind theological student who had been hiding in a residential chamber was thrown down from the balcony to the yard by the Shah's commandos; while another religious student aged fifteen or sixteen years old was flung from the rooftop. «۲۰»- On March ۲۲, ۱۹۶۳ (Farvardin ۲, ۱۳۴۲ AHS) , the Shah's regime dispatched officers dressed as peasants to the Faydiyyah Madrasah in order to quash the Islamic movement. The hair of the members of the armed forces, however, was styled like that of German soldiers, which gave away their true identity! These undercover servicemen continually recited s alawah during the delivery of a speech until they succeeded in totally disrupting the meeting and fighting broke out. At this moment, other servicemen who were lying in wait nearby also joined in. The Prime Minister, Amir Asadullah `Alam in a subsequent interview maintained that the skirmish was in fact between those clergymen who opposed" land reform" and some peasants who were visiting Qum on a pilgrimage and that during this encounter a peasant had been killed by the religious students! See Nahdat-e Rouhaniyyoun-e Iran, vol. ۳, p. ۲۶۵; and see the Ittila`at newspaper of March ۲۶, ۱۹۶۳ (Farvardin ۶, ۱۳۴۲ AHS) . «۲۱»- The bill for the formation of SAVAK, The State Security and Intelligence Organization, was passed by parliament in ۱۹۵۶ (۱۳۳۵ AHS) and the organization was subsequently officially established in ۱۹۵۷ (۱۳۳۶ AHS) . SAVAK's mission was to quash and confront any Islamic struggles or opposition to the regime. SAVAK was closely linked to the intelligence agencies of both America and Israel (CIA and MOSSAD) and gradually it turned into a terrorist organization. This institution, which in fact served as the CIA's headquarters, possessed several investigative and detective teams. In order to obtain information from those they had arrested, SAVAK would firstly send the latter to torture chambers, after which it would hand its captives over to rubber-stamp courts where, after the passing of a predetermined court verdict, the accused would be convicted and taken to horrendous prisons. The cruelty and callousness of SAVAK was so great that the Secretary General of Amnesty International, in a report made in ۱۹۷۵ stated:" No country in the world has a worse record in human rights than Iran In order to obtain confessions the torturers of SAVAK subjected its captives to beatings and electric shocks. It employed all kinds of horrendous and inhumane methods to achieve its ends; the inflicting of agonizing pain on the sexual organs and the sexual assault of the wives and daughters of the captives before the latter's very eyes, are but two of such atrocities perpetrated." The Shah was fully aware of SAVAK's practices. This organization was abolished by Iranian Muslims in ۱۹۷۸ (۱۳۵۷ AHS) and its torturers were prosecuted in revolutionary courts. For further information refer to Ayandegan newspaper April ۷, ۱۹۷۹ (Farvardin ۱۸, ۱۳۵۸ AHS) ; Inqilab-e Islami va Risheha-ye an [The Islamic Revolution and Its Roots], p. ۴۹۱; The Rise and Fall of the Pahlavi Dynasty, vol. ۱, p. ۳۷۹.«۲۲»- Colonel Mawlawi, the deputy-director of SAVAK in Tehran and the commander-in-chief of the Faydiyyah operation, was later killed in an air crash.«۲۳»- The Imam in referring to the" session" actually means his lesson.«۲۴»- A mourning ceremony was arranged by Ayatullah al-`Uzma Hakim on May ۱۱, ۱۹۶۳ (Ordibehesht ۲۱, ۱۳۴۲ AHS) at Ark Mosque in Tehran in commemoration of those who had been martyred at Faydiyyah. SAVAK prevented the holding of this ceremony and police surrounded the building allowing no one to enter the mosque. People became angered and fighting broke out with the police. See Nahdat-e Rouhaniyyoun-e Iran, vol. ۳, p. ۳۵۸.«۲۵»- Mirza Taqikhan Farahani (۱۸۰۳- ۱۸۴۸) was referred to as Amir Nizam and Atabak A`zam, later becoming famous as Amir Kabir. During his youth he served Nasiruddin Mirza. After the death of Muhammad Shah Qajar he took the successor to the throne from Tabriz to Tehran and arranged for his coronation, after which he served him as his prime minister. At a time when Iran was in a deteriorating state due to the incompetence of the Qajar administration, Amir Kabir took effective measures to implement reforms for its development. This he managed to achieve despite the close presence of influential enemies. He succeeded in many areas such as in suppressing rebellions and in particular those of the Baha'is; and in strengthening national security; in reforming the system of taxation; in combating bribery; in reorganizing both the national budget and the civil and military administrations; in establishing the Dar al-Funoun School; and in developing science, industry, agriculture and health care. These were but some of the reforms achieved by this most competent of ministers. Eventually, both the conspiracy of those servants of imperialism within the country and the repeated slanderous statements uttered by Nasiruddin Shah's mother, led the Shah to issue the order for his dismissal, exile and eventual murder. Sharh-e Hal-e Rijal, vol. ۱, p. ۲۰۹.«۲۶»- `Ali ibn Yaqtin and his father were particularly close to the Bani `Abbas caliphs (Saffa, Mahdi and Mansour) and hence could take effective measures for strengthening the Shi`ah position. Following his father's death, the influence of `Ali ibn Yaqtin in no way diminished and he was appointed as a minister by Haroun ar-Rashid. He succeeded in promoting the affairs of the Shi`ah by holding secret meetings with the seventh Imam (Mousa Kazim (`a)), during which he received guidance and enlightenment. On several occasions he requested permission from the Imam to resign from the `Abbasid government, but this permission was not granted since his resignation was not considered to be in the interests of the Shi`ah.«۲۷»- `Umar, the second caliph, often called on Hadrat `Ali (`a) for important consultations and he had said many times that had it not been for `Ali he would have perished. The Immaculate Imams (`a) were always highly respected and their advice was often sought by the `Abbasid caliphate, so much so that the caliph appointed Imam Rida (the eighth Imam (`a) )as his successor to the throne and in fact gave his own daughter's hand (Umm al-Fadl) in marriage to Hadrat Jawad (the ninth Imam (`a) )from whose great knowledge and insight he benefited immensely. During the caliphates of Mu`tasim, Mutawakkil, Muntasir, Musta`in and Al-Mu'taz, Imam Hadi (the tenth Imam (`a) )enjoyed the support and following of many important and influential members of the government. Imam Hasan al-`Askari (the eleventh Imam (`a) )was particularly honored by the `Abbasid caliph Muhtadi and his standing was higher than that of all other dignitaries of the Quraysh, including even that of the ministers and army commanders. Of course the prime reason for the respect paid to these Immaculate Imams by the caliphs (which was often superficial only) was because the latter were well aware of the spiritual influence held by the Imams among the people. See Da'irat al-Ma`arif-e Tashayyu`, pp. ۳۶۴- ۳۷۳.«۲۸»- Abou `Ali Muskuwiyyah, the outstanding eleventh century Islamic philosopher and physician has several works of philosophy and ethics to his credit. He was the special intimate friend and confidant of Amir `Azidud-Dawlah Daylami and also held the office of chancellor to the Muslim treasury. In the tenth century Abou `Ali Sina was the personal consultant to Nouh ibn Mansour Samani, a minister of Shams ad-Dawlah Daylami and the doctor and consultant of Sultan `Ala'ad-Dawlah. Khwajah Nizam al-Mulk at-Tousi, the great thinker and intellectual of the eleventh century and the founder of Nizamiyyah (Madrasah) in Baghdad, Isfahan and Neyshabour, was the minister to Alp Arslan and Malik Shah Saljouqi. Khwajah Nasiruddin at-Tousi, the illustrious thinker and intellectual of the thirteenth century and the founder of Maraghah observatory, has many books to his credit in various scientific fields, while also having been a consultant for Hulagu Il-Khan. In addition, one could name `Allamah Hilli, Muhaqqiq Karaki, `Allamah Majlisi and many other prominent `ulama'. Imam Khomeini, in reply to the question," Why do the `ulama' cooperate with the systems of tyrannical kings?" writes in his book, Kashf al-Asrar:" We believe that it is not only permissible but on occasion essential that we involve ourselves in the affairs of dictatorial regimes, in order to prevent corruption and alleviate the people's suffering."«۲۹»- In the year ۱۸۴۰, a man named `Ali Muhammad Bab introduced himself as the people's leader and as the intercessor between the people and the Imam of the Age. He then claimed to be the awaited savior (Mahdi) and promised that in the near future a prophet would arise from among the followers of Bab who would introduce a new religion. Under the instruction of Nasiruddin Shah and Amir Kabir, many of the followers of Bab were arrested and executed, while the rest were exiled to Iraq. The Bab himself was also killed (۱۸۵۰) . Two brothers from among his devotees later professed to be his successors, but differences broke out between the two. Those who followed the first brother became known as Babis (Sobh Azal) and those who followed the second brother became known as Baha'is (Baha'ullah) . A serious conflict arose between the two groups and as a result many lives were lost from both sides. The Ottoman State sent them all into exile in Adarna (Asia Minor) where fighting between the two sides continued. This left the Ottoman State no alternative but to send the Baha'is to `Akka (occupied Palestine) and the other group to Cyprus. The later activities of the Baha'is in `Akka attracted the following of most of the Babis and especially those who were Iranian. According to the Baha'i belief marriage to any woman (mother, sister, niece, cousin) was considered permissible other than to the step-mother. The Russians played a particularly significant role in the formation of this religion. The British, however, propagated Baha'ism throughout the Muslim countries and especially in Iran. Therefore, Baha'ism from its conception until the present has managed to serve the" superpowers" under the guise of a religious belief, whereas it in fact constitutes a political party. The United States of America and Zionist Israel are currently strong supporters of this school. The Baha'is held particularly high positions during the reign of Muhammad Rida and despite the clergy's conflict with this party, the Shah always benefited from his relationship with them. Their most prominent members were always present in the Royal Court and were active in political decision-making, operating in favor of world Zionism. See Baha'igari, pp. ۱۸۱- ۲۳۸, and Az Sayyid Diya ta Bakhtiyar, p. ۵۳۰. For further information regarding the role and influence of the Baha'is in the Pahlavi regime read the disturbing statements made by the Shah's closest associate Husayn Fardoust, in the book: The Rise and Fall of the Pahlavi Dynasty, vol. ۱, p. ۳۷۲.«۳۰»- The Shah. «۳۱»- Passport.«۳۲»- Here, reference is made to Shaykh `Abd al-Karim Ha'iri Yazdi, the founder of the theological center in Qum. He held moderate political views and refrained from interfering in politics. The late Ayatullah Buroujerdi (may he receive God's mercy) adopted a very similar stance. The Imam here is trying to make the clergy aware of the fact that such a stance ought not be adopted under the prevailing circumstances. See Kashf al-Asrar (Imam Khomeini) and Barrasi va Tahlili az Nahdat-e Imam Khomeini.«۳۳»- al-`Uzma Haj Shaykh `Abdul-Karim Ha'iri Yazdi (۱۸۵۶- ۱۹۳۵) : considered to be one of the most outstanding maraji` of the Shi`ah. Initially he began his studies in Yazd and then in the holy cities of Baghdad, Karbala' and Najaf (`Atabat `Aliyat) . Studying alongside such eminent scholars as Sayyid Muhammad Faysharaki, Mirza Muhammad Taqi Shirazi, Mirza-ye Bozurg Shirazi and Akhound Khorasani, he achieved the noble rank of ijtihad and successfully initiated religious classes in Karbala'. In ۱۹۱۲ he traveled to Arak and brought high repute to the theological center there. In ۱۹۲۰ he visited the holy city of Qum with the intention of making a pilgrimage. While there, local `ulama' insisted on his remaining in order to establish a religious learning center. Many distinguished jurisprudents have received training and education from his classes, they include Ayatullah al-`Uzma Sayyid Muhammad Taqi Khwansari, Ayatullah al-`Uzma Sayyid Ahmad Khwansari, Ayatullah al-`Uzma Sayyid Sadruddin Sadr, Ayatullah al-`Uzma Shaykh Muhammad `Ali Araki and Ayatullah al-`Uzma Sayyid Muhammad Rida Golpaygani. Among his students was the founder of the Islamic Republic of Iran, Ayatullah al-`Uzma Imam Khomeini. His Eminence Ayatullah Ha'iri was able to retain his extremely modest way of life even when he was recognized as the marja' at-taqlid and much has been related with regard to his moral and ethical virtues. The grave of this magnanimous and honorable scholar is situated by the holy shrine of Hadrat Ma`soumah (r) in Qum.«۳۴»- Here, The Imam means that if the late Haj Shaykh `Abdul-Karim Ha'iri were alive, his duty would be to struggle against the government in power.«۳۵»- Thabit Pasal, a renowned capitalist of Iran, was a follower of a misled sect of Baha'ism. He was among those who played a major role in the administration of both political and economic institutes during the Shah's reign. Like many relatives of the Pahlavi family such as Farmanfarma'iyan, Khiyamin, Rida'i and Akhawan, Thabit Pasal held shares in most banks, firms and companies, whilst being seen as one of the main shareholders of foreign investment in Iran. The Anglo-Iranian Bank and the banks of Iran and the Middle-East, Iranian industry, Iranian mines and industrial development as well as commercial enterprises such as Pepsi Cola, Volks-Wagon, Mashhad Cement, Plasco Kar, General Tyres and Rubber, Iran Farwag, Siycup and France Payk were but some of the areas in which this Zionist agent was active. See Dawlat va Hukoumat dar Iran, pp. ۲۶۳- ۲۶۷.«۳۶»- Here reference is made to Colonel Partow, the chief of police in Qum and Colonel Badi`, the head of SAVAK in Qum, both of whom went to the homes of the maraji` (March, ۱۹۶۳) under the Shah's instructions.«۳۷»- A reference to Mr. Shari`atmadari. The Shah's envoy, achieving nothing by going to the home of the Imam, then visits Mr. Shari`atmadari's place of residence.«۳۸»- Reference here is made to Ayatullah al-`Uzma Hakim, who had sent a telegram to the entire `ulama' of Iran inviting them to immigrate to the holy cities of Baghdad, Karbala' and Najaf. Once informed of this telegram, the Shah sends both the chief of police and the head of SAVAK to Imam's home, where they are not received. These envoys then go to the home of Mr. Shari`atmadari to deliver the Shah's ultimatum. In this message, the Shah had said that the migration of `ulama' to Najaf would only be acceptable on condition that no political activities would be undertaken; otherwise the `ulama' would encounter severe reprisals from the government. «۳۹»- The chief of police (Colonel Partow) and the head of SAVAK (Colonel Badi`) .«۴۰»-Once the intention to hold a referendum on the" White Revolution" was announced, the Imam, in a meeting with high-ranking `ulama' and maraji` of Qum, comprehensively elaborated upon the real objectives of the Shah and America with regard to the" six points" of the" revolution". Subsequently, the Imam along with other maraji`, asked the government to send a representative to Qum to hold negotiations on the" six points" and in turn convey the opinion of the clergy to the government. The envoy sent by the government was in fact a person named Behboudi with whom negotiations turned out to be unproductive. Following this, the Leader of the Revolution, having received approval from other maraji`, called on Ayatullah Rouhullah Kamavand, the influential religious scholar of Lorestan and revered teacher of the theological center in Qum, to go to the Shah to deter him from opposing Islam and to inform him of the views of the `ulama' in Qum with regard to the state of the country. However, neither the Imam's warning nor the meeting held between the late Kamalvand and the Shah were to any avail, other than to provide an opportunity to voice objection to the referendum and to point out its illegality due to the fact that it was not accounted for in the constitutional law. See Inqilab-e Islami va Risheha-ye an, pp. ۴۴۸- ۴۴۹. «۴۱»-See the previous note.«۴۲»- During the terms of office of Dr. `Ali Amini and `Alam, Hasan Pakravan served as an army commander-in-chief, the deputy Prime Minister and the head of SAVAK. As a close friend and confidante of the Shah, he negotiated with Imam on the Shah's behalf on several occasions during the early days of the Revolution. «۴۳»- The constitutional law and its amendments. According to the articles of this law, the safeguarding of the religion of Islam and Shi`ism as well as the clergy's continual supervision of the legislative procedure have been emphatically stipulated.«۴۴»- Sayyid Hasan Arsanjani (۱۹۲۲- ۱۹۶۹) , a law graduate who made great financial profits from the" land reform" program. He held several positions including publisher of the Dariya newspaper, Member of Parliament during the Majlis' fifteenth assembly, political deputy of Qavam as-Saltanah and Agricultural Minister in the cabinets of both `Ali Amini and `Alam.«۴۵»- On January ۹, ۱۹۶۳ (Dey ۱۹, ۱۳۴۱ AHS) Arsanjani, the Minister of Agriculture, assembled in a park gymnasium several thousands of those peasants who had ostensibly been given land through the land reform program. A number of high-ranking governmental officials, army commanders, officials of the Royal Court and both Iranian and foreign journalists were present at this assembly. As the peasants were busy cheering and applauding, the Shah, who was surrounded by security officers, entered the gathering to announce the" six points" of his" White Revolution". See the newspapers of January ۹ and ۱۰, ۱۹۶۳ (Dey ۱۹ and ۲۰, ۱۳۴۱ AHS) . «۴۶»- The Shah in all of his speeches and interviews most unashamedly insisted that the number of votes cast in the referendum of January ۱۹۶۳ (Bahman ۱۳۴۱ AHS) was in the" millions". In Kerman on May ۲۷, ۱۹۶۳ (Khordad ۶, ۱۳۴۲ AHS) he made claim to ۵, ۶۰۰, ۰۰۰ votes; on June ۹, ۱۹۶۳ (Khordad ۱۹, ۱۳۴۲ AHS) , whilst addressing students who were about to go to America, he cited six million votes; and on July ۲۷, ۱۹۶۳ (Mordad ۷, ۱۳۴۲ AHS) , in an article which appeared in the American journal Life, he maintained that ninety-five percent of the population took part in the referendum. See the Kayhan and Ittila`at newspapers of the aforementioned dates. «۴۷»- By adopting the blanket phrase" full and equal rights" the ground was laid for the elimination of Islam and the propagation of Western culture. The granting of women's divorce rights was initially denied by the Shah, his Prime Minister and other officials. However, several years later during Hoveyda's premiership a law was ratified in Parliament entitled" The Family Protection Law" according to which women were permitted to divorce their husbands on the approval of the law courts. The authority of the judges of these courts was not recognized by Islamic law according to which a husband is able to endorse a women's right to divorce on condition that this stipulation has been included in the marriage vows. Needless to say, this legal ruling which is currently in operation in the Islamic Republic of Iran bears no relation whatsoever to the aforementioned" Family Protection Law" which was approved by the Shah's Parliament. «۴۸»- In the year ۱۹۶۰ (۱۳۳۹ AHS) , a time of international political upheaval, the Shah was compelled to reconsider his style of government and his domestic policies. He therefore called on his Prime Minister, Dr. Iqbal and his Royal Court adviser `Alam to form two political parties called" The National Party" (Hizb-e Milliyyoun) and" The People's Party" (Hizb-e Mardom) both of which were to give the appearance of being mutual rivals. In ۱۹۷۴, however, when the" National Resurgence Party" (Hizb-e Rastakhiz) was founded by the Shah himself, the two aforementioned parties were abolished. See I`tirafat-e Shah-e Makhlou`, p. ۶۶.«۴۹»- Kayhan, the socio-political newspaper, which was launched in ۱۹۴۲ (۱۳۲۱ AHS) in Tehran with the publication of a twelve-page edition of the paper. Its proprietor was Mustafa Misbahzadeh and its editor-in-chief from its birth until ۱۹۷۴ (۱۳۵۳ AHS) was Mahdi Semsar. For information concerning Misbahzadeh's thirst for power, his dedication to the Pahlavi regime and the biography of a man who, for years propagated the plans, aims and ambitions of the Shah's regime through one of the largest publishing institutes, see The Rise and Fall of the Pahlavi Dynasty, pp. ۱۳۱- ۱۳۳.«۵۰»- The press board of censors.«۵۱»- The Imam is addressing those clergymen who chose to remain silent, arguing that struggle would result in nothing but torture and imprisonment.«۵۲»- In this treaty the countries of Iraq, Egypt, Saudi Arabia, Syria, Lebanon, and Jordan had united against Zionism; whereas the Shah, under America's instructions, gave direct support to Israel and was thereby an ally of Zionism. He indirectly lent support to certain treaties which served the interests of American policies; and not only did he not represent the slightest threat to Israel, but on the contrary he served to safeguard the territory of the Zionist regime. both now and in the future (the audience cries" Amen") and may He grant victory to Islam (the audience cries" Amen") .