After the death of Ayatollah Boroujerdi, the Shah decided to turn Najaf into the centre of religious authority instead of Qom, thereby weakening Iranian religious authorities and clerics so that they would not interfere in his plans. Therefore, he sent the message of condolences on the demise of Ayatollah Boroujerdi to the religious figures in Najaf. Such a measure was considered by the combatant clerics as an act of disrespecting the religious authorities of Qom and the first step towards weakening the Iranian clergy. Imam Khomeyni had the same opinion to which he referred in one of the speeches he made two years after the death of Ayatollah Boroujerdi:
“They have had this plan since the time of Ayatollah Boroujerdi, but they realized that as long as Ayatollah is alive, perusing such a plan would result in negative consequences. After the demise of Ayatollah Boroujerdi, they began to disgrace Qom as a centre of religious authority under the pretext of honouring another centre that was Najaf. They did this not because they wanted Najaf to be highlighted rather they intended to abolish the established system of Islamic authority in Qom through which people have been informed about the corruption within the regime. They didn’t want Qom, but they couldn’t explicitly say that Qom, no! Instead, they would say yes to Najaf and Mashhad!”
On the fortieth day after the demise of Ayatollah Boroujerdi, Amini went to Qom and talked with the sources of emulation of the city. But Imam Khomeyni refused to meet him privately. So, one of the young scholars (Mr. Aqiqi-Bakhshayeshi) also attended the meeting and recorded the conversations of Imam Khomeyni and Amini and published them in one of the journals. Imam Khomeyni’s aim was apparently to prevent Amini from implementing non-Islamic programs by pretending that he had reached an agreement with the religious authorities in Qom, including him.
On the other hand, in the meantime, it was rumoured that the regime was planning to open a cinema, a liquor store and fleshpots in the religious city of Qom taking advantage of the absence of Ayatollah Boroujerdi. Therefore, young and active clerics drew up a petition warning against this ominous plan. The sources of emulation of Qom did not pay attention to the clerics’ concerns, and it was only Imam Khomeyni who immediately summoned the chief of the police of the city and showed him the petition and strongly warned him. Besides, he urged young clergies to remain alert to the regime’s conspiracies. Once, Imam Khomeyni summoned and rebuked a preacher who had visited the Shah and congratulated him on the birth of his son on behalf of all the clerics of Qom.
Imam Khomeyni refrained from any move that would result in the increasing of his popularity as a source of emulation; that is why he refused to publish his Tawdhih al-Masa’il (jurisprudential manual). He continued monitoring the movements of the Shah and the government in order to respond appropriately to them when they begin acting against Islam.
The first phase of the American reform plan was the law of land reform that was passed and implemented. Meanwhile, the regime ran a propaganda campaign on this law so that the possible objection of sources of emulation would be regarded as opposing law and people as well as favouring the feudalists and landowners and thereby their social standing will be undermined so that the regime could peruse his plans without any objection and obstacle.
Given the fact that the aspects and practical implications of the land reform law have not been clarified at the time, Imam Khomeyni, being aware of such deceitful policy of the regime, was waiting for other plans because he knew the regime will take more measures in this regard. When the conspiracy was thwarted by Imam Khomeyni’s vigilance, Asadollah Alam (Prime Minister) posed the “State and Provincial Associations Bill” in the Cabinet which was approved on October 8, 1962. The bill aimed at evaluating the political vigilance of clerics and their possible opposition. However, for distracting their attention and running a propaganda campaign, women were given the right to vote and were permitted to be nominated.
Under the bill, the word “Islam” had been removed from among the qualifications and provisions of the electors as well as the elected, and instead of holding the inauguration ceremony with Quran, they could have done so with any other “Holy Book.” Imam Khomeyni, who has realized the conspiracy of the enemy and called it a prelude to the anti-Islamic plans of the Shah’s regime, immediately invited the prominent scholars of Qom to a meeting. In this meeting, he outlined the goals of the government and finally, the following decisions were made:
1) The sources of emulation and scholars should show their objections to the bill and request its immediate revocation by sending a telegram to the Shah.
2) The scholars of Tehran and other cities should be informed through letters and messages and they must be called upon to inform people and confront the government.
3) A consultation session should be held between the scholars at least once a week so that decisions and struggles will be accompanied by actions and unity of scholars. Imam Khomeyni also suggested that people should be informed about the contents of the telegrams sent to the regime. In his telegram to the Shah, he wrote:
“...As reported in the newspapers, in the State and Provincial Associations Bill, the government had omitted the term ‘Islam’ from among the qualifications and provisions of the electors as well as the elected, which raised concerns for scholars and Muslims. Observing Islamic laws and avoiding creating tensions are factors that contribute to the prosperity of the country. You ought to stop carrying out plans and programs which are against the country’s official religion.”
In a telegram sent to Imam Khomeyni and three other sources of emulation of Qom (Ayatollah Golpaygani, Ayatollah Shariatmadari and Ayatollah Marashi-Najafi) six days later, the Shah stressed that such changes are insignificant and referred the issue to the government and implicitly said that the status quo requires these changes to take place.
Subsequently, each of the sources of emulation sent a telegram to Prime Minister Mr. Alam. In his telegram, Imam Khomeyni stated that the approval of the bill is “against the holy shari’ah of Islam” and “explicitly contrary to the constitution” and while suggesting that the Islamic laws and constitution should be observed, he emphasized that “the Iranian religious scholars and the custodians of holy shrines along with other Muslims would not remain silent in the face of anti-Islamic plans and programs.”
When Mr. Alam did not pay attention to such reactions, Imam Khomeyni sent a telegram to the Shah pointing out disregarding of the “constitution of the Majles” and “the advice of the scholars” by Mr. Alam and stressed that “Alam thinks by changing the provision of taking the oath to the Holy Quran to any other scripture, the Holy Quran will no longer be officially recognized as a holy book.”
Moreover, he warned the Shah about the “elements who intend to act against the law and religion by using flattery” and attribute such measures to him, demanding that” the Muslim nation expects that you would order Mr. Alam to abide by Islamic law and the constitution. He should ask for forgiveness of God for desecrating the Holy Quran.”
The silence and negligence of Alam concerning the telegrams sent by the scholars of Qom, Najaf and other cities of Iran caused Imam Khomeyni to invite the sources of emulation and scholars of Qom to hold an emergency meeting. At that meeting, he suggested that they demand the resignation of the prime minister. The proposal was not accepted, and hence Imam Khomeyni sent a sharp message to Alam. At the beginning of the telegram, it was stated that: “it turns out you are not paying attention to the advice of the Islamic scholars who seek the well-being and prosperity of the nation. You think you could stand up against the Holy Quran, the Constitution and public sentiment?” Imam Khomeyni also addressed his wrongdoings in a reproachful tone: “... if you follow the dream of disgracing and isolating the Quran (the only scripture that millions of Muslims in the world would respect and adhere to – and seek renewal in this regard, you are wrong.” And, as in the past, he urged him to obey “God the Almighty and the Constitution, be aware of the grave consequences of violating Quranic instructions, the rulings issued by the scholars as well as the law” and not to jeopardize the country.
“Otherwise, the Muslim scholars will express their opinions about your actions.” Instead of apologizing, Alam denounced “any type of disturbance” in one of his lectures and described the recent activities of scholars as a reactionary move, adding that: “Time cannot go backwards and the government will not back down on its ongoing reform program.”
Following the recklessness of Alam, the asnaf (guilds) of Tehran, the Freedom Movement, and a large group of people expressed their support for the demands of the Qom scholars. The religious preachers also criticized the government in meetings and circles. On the other hand, the government tried to pretend that the scholars oppose the bill because they are against the law of land reform so that to gain advantages, but to no avail. On November 11, Imam Khomeyni during his meeting with a group of asnaf of Qom condemned the silence of Alam and strongly threatened the regime stating that:
“If they think they can continue their measures by putting off the matter, they are wrong. Not at all ... it is the case in which Islam is in danger... Muslim scholars cannot remain silent... Iraqi, Egyptian, Yemeni and other Muslim scholars are with us on this issue. If one day, with the help of people, we would decide to “show our objections, the population will be so big such that they should gather together outside of Qom.”
Finally, after six weeks of inactiveness and silence, on November 13, 1962, Alam sent a telegram to three of sources of emulation in Qom – except Imam Khomeyni – in which he agreed to their demands. At the same time, during a press conference, he made the same point.
He thought that by not sending a telegram to Imam Khomeyni, his popularity and status would be tarnished, but such action resulted in more people coming towards Imam Khomeyni and they realized that of whom the regime is more afraid.
Some of the scholars saw the Alam’s response as a sign of his apology and believed that the issue is resolved, but Imam Khomeyni, with his particular vigilance, pointed to the enemy’s deceit, saying that a private telegraph cannot repeal a law which had been passed by the Cabinet, rather, it should be formally announced in the newspapers.
Four of the scholars of Tehran (Ayatollahs: Sayyed Mohammad Behbahani, Sayyed Ahmad Khansari, Shaykh Sayyed Reza Tonekaboni and Shaykh Mohammad-Taqi Amoli) decided to gather and pray in the mosque of Sayyid Azizollah to support the sources of emulation of Qom and show their opposition to the law. It was rumoured that the government intended to interfere and arrest the scholars. When Imam Khomeyni was informed of this plan, he made a decisive decision to stand up against the government agents. However, since the government went back on its plan, Imam’s decision was not put into practice.
When Alam became aware of the decision of the scholars of Tehran, he realized that there is no other way but to meet their demands. So, one day before the meeting takes place, the Cabinet held a meeting and formally announced the revocation of the State and Provincial Associations Bill. On the same day, Alam informed the scholars about that decision and received handwriting from them in which the cancellation of the gathering in Sayyid Azizullah Mosque was announced. Therefore, he ordered to make copies of the document and distribute them across the bazars and streets. On Thursday morning, the government informed the scholars of Qom – except Imam Khomeyni –
about the revocation of the bill by sending telegrams. Subsequently, some thought that the issue is being resolved but Imam Khomeyni demanded that this decision should be mentioned in the newspapers as well.
Finally, on Saturday, December 1st, Alam in an interview announced the revocation of the bill and declared it unenforceable. In addition, he prepared an official paper in this regard and sent it to Imam Khomeyni and other sources of emulation in Qom before it was published in the newspapers. After endorsing the declaration, Imam Khomeyni read the document to other sources of emulation over the phone and when all confirmed the content, it was published in the newspapers. Soon after, Imam Khomeyni wrote a letter addressing all Iranians:
“The foreigners have drawn lessons from your religious uprising, but I want to point out that Muslims should be more vigilant and careful about their situation and the interests of Islam and be united so that to be able to confront the enemy.”
What is important is that at a time when the most that political parties and populations were demanded was the implementation of the constitution and the regime seemed to be bound by the constitution, Imam Khomeyni forced the regime to observe and enforce the law with the aim of exposing its breach of the rules which in its view had to be respected and observed.
Therefore, one cannot say that Imam Khomeyni sought to preserve the constitutional system and enforce the constitution; rather, his demands partly was rooted in the “Second Article” of the constitutional amendment based on which five knowledgeable sources of emulation should supervise the Acts of parliament. In his speech, he addressed this point so that the individuals, as well as the political and national parties and communities, would not consider his political views to be the same as their legal demands.
Following the revocation of the law by the government, Ayatollah Falsafi, a prominent Khatib who was a spokesman for Iranian and Iraqi sources of emulation during this time, delivered important lectures in Tehran and Qom on the unity of people and scholars, and the victory in the recent political event. Also, on December 9th, he was invited by the sources of emulation and lecturers of Qom seminary to come to the city so that to become aware of the views of the sources of emulation concerning the possible reactions of the government. Then, in an important speech delivered that night at the Grand Mosque of Qom in the presence of sources of emulation and lecturers of the seminary, he strongly warned about the government’s possible reactions and measures.
Following the defeat of the regime in the abovementioned event, the government sought to organize a street parade of a group of regime-affiliated women on the anniversary of the January 7 event, to compensate for its failures and make the clerics show a passive response. Being informed about the government decision, Imam Khomeyni declared that if the government organizes a demonstration, the Iranian scholars will declare the day a national mourning and a public holiday on the occasion of the incident of Goharshad Mosque and will urge people across the country to hold processions and express their animosity towards the perpetrators of the Goharshad incident. This warning became so effective that the regime decided to abandon its plan.
This widespread Islamic and anti-regime movement, led by Imam Khomeyni, was a great victory for the people and the clergies, and a failure for the regime. Thus, the Shah’s regime tried to compensate for its defeats. The course of subsequent events resulted in inevitable tensions and confrontations taking place between Imam Khomeyni and the Shah.
Translation (genetics) the process whereby genetic information coded in messenger RNA directs the formation of a specific protein at a ribosome in the cytoplasm More (Definitions, Synonyms, Translation)
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