INTRODUCTION TO SPEECH NUMBER NINE

The declarations made by Iman Khomeini in this regard ^{( 91)} seized both the Shah and the regime with alarm and forced them to react in such a way that the Shah personally set about denying some of the issues raised in Imam’s statement. In a speech given in Mashhad on April 1, 1963 (Farvardin 12,1342 AHS), not only did he deny the conscripting of eighteen- and nineteen-year-old girls for military service, but he claimed this to be a spurious affair and at the same time he threatened: “It is the duty of the judicial and military officers to prosecute and punish the fabricators of these lie ^{( 92)}

The action taken by Imam Khomeini and other high-ranking clergy and the popular support, which they enjoyed, served to reveal the true face of the regime. As was the annual custom at the actual time of arrival of the New Year, a large number of people from Qum as well as pilgrims from other cities had gathered at the holy shrine of Hazrat Ma’suma (pbuh) and the adjoining A’zam and Balasar Mosques. As the holy shrine’s lights were switched off and on to commemorate the turning of the year, thousands of anti-regime leaflets along with the latest statements made by Imam Khomeini and other maraji’ were distributed within a few minutes of darkness by the students of Islamic sciences at the theological institution of Qum. People quickly began to collect these publications which they read with particular fervor and concern’? ^{( 93)} This unforgettable step taken by the young religious students was indeed unprecedented and consequently those SAVAK agents who had been positioned at all the strategic points of the city of Qum, and especially those in different areas of the holy shrine, were truly taken by surprise.

At dawn on March 22, 1963 (Shawwal 25,1382 (AH)), the anniversary of the martyrdom of Hazrat Imam Ja’far as-Sadiq (pbuh), dozens of buses suddenly entered the city of Qum. No one was aware of what was actually happening. Several hours’ later, military trucks carrying armed soldiers who were equipped with heavy machine guns also entered Qum and began to perform maneuvers in the city’s streets.

Meanwhile at Imam Khomeini’s home, the mourning ceremony was in progress. A great number of visitors to Qum were participating in this programmed. The clerical orator was delivering a sermon about the virtues of Hazrat Sadiq (pbuh) and the latter’s radical confrontations with the Umayyad and ‘Abbasid governments. Then, as he began to address the issues of the day, his words were rudely interrupted by the repeated utterance of ill-timed salutations (salawat) made by the agents of SAVAK and as a result, the meeting was on the verge of being disrupted. However, this conspiracy had been carried out in such a way that everyone knew its main aim had been to disrupt the programmed. As soon as Imam was informed of these interruptions, he attended the gathering and positioned himself in a place where nearly all those present could see him.

On witnessing the situation, Imam summoned one of the clergy present at the gathering ^{( 94)} and told him to loudly warn the disrupters on his behalf that:

“If they once more exhibit such pernicious and indecent conduct with the intention of causing a disturbance to the orderliness and composure of the meeting and of preventing the people from hearing what the speakers have to say, then I shall approach the holy shrine of Hazrat Ma’suma (pbuh) without delay and from beside the holy tomb of that Hazrat I shall personally utter those words which the people should hear.” Indeed, this threat was effective and the programmed continue ^{( 95)}

In the afternoon of that same day, another mourning ceremony was in progress at the Fayziya Madrasa. Military trucks, which had been dispatched from Tehran, took up position across from the Madrasa at Astana Square. The suspicious behavior of some of those present at the meeting, who were undoubtedly assigned by SAVAK, gave rise to a disturbance of the gathering and an arrest of the speaker’s address. At that moment, a group of insurgents suddenly attacked the people, injuring a number of them. ^{( 96)} Following this event, dozens of people (of whom the identity of only three was ever determined) ^{( 97)} were martyred and injured in a savage attack on the Fayziya Madrasa which was carried out by both expeditionary and police forces.

Ayatollah Gulpaygani, who was responsible for having organised this ceremony (which was held to commemorate the anniversary of Imam as­-Sadiq’s martyrdom) and who himself was present at the gathering, was escorted by his companions to a side-chamber in the Fayziya Madrasa, where he witnessed with great sorrow the beatings and injuries inflicted upon the people and the groans and screams which ensued. When news of this attack by the regime’s agents reached Imam Khomeini, he joined the terrified people who had assembled in the men’s apartment of his home. Some of those present attempted to close the door of Imam’s home, but Imam was annoyed by this move and in opposition to the efforts of a party who particularly insisted upon the door being closed, he said: “I must go to Fayziya to see what is happening to my religious students.” Due to the pleas of his companions however, he in fact refrained from doing so. One of the clergy present in Imam’s home at that time writes in his memoirs: “ One of the religious students said to Imam:

‘Please permit them to close the front door lest they should attack the house’; but Imam refused him permission. Then Ayatollah Sayyid Muhammad Sadiq Lavasani, a friend of Imam who was sitting beside him remarked: ‘It is not a bad idea, allow them to close the door, it is dangerous.’ Imam said: ‘ I said no. If you continue to insist then I shall leave my home and go out into the streets. The religious students have been struck by the canes, which are meant to strike me, yet now you expect me to close the door of my home? What are you saying!’ Then after performing the necessary ablution, he led the religious students in a congregational prayer, which was performed in the middle of the yard. Once the prayer was finished, he delivered a short but very interesting speech for those present. One of the things that I can remember him saying is:

‘They are finished; they have dug their own graves. They have ravaged the Fayziya Madrasa, murdering and wounding the theological students. Indeed, they have caused their own destruction and have disgraced themselves. Why, do they really imagine that they can possibly take on the Fayziya Madrasa of Imam as-Sadiq (pbuh)?”

Again, a day later, on March 23 (Farvardin 3), Fayziya Madrasa was subjected to yet another assault by a number of people who were shouting the slogan ‘Long live the Shah’. Once more because of this event another group of people were massacred. A similar episode to that experienced by the

The Talibiya Madrasa in Tabriz also encountered Fayziya Madrasa in Qum. This incident led to fighting between SAVAK agents and the religious students during which a member of the police force was killed. Following this event hundreds of commandos subjected the aforementioned madrasa to a barbaric attack in which both firearms and side arms were employed.

The speech delivered by Imam on March 22, 1963 in the aftermath of the assault on Fayziya was addressed to a large crowd of people who were present at his home. It was delivered at a time when many people, even many high-ranking clerical figures, considered the clergy defeated and the movement’s future over. Although under such circumstances Imam is well-being was in jeopardy, not only did he not show the least sign of discomposure, but also rather whilst delivering his speech he congratulated everyone on the Imminent victory of the movement and the defeat of the Shah’s regime.

Imam’s firm stance allayed people’s fear and panic and made them ever more prepared to continue the struggle. Even further threats and intimidation delivered by the regime and SAVAK in no way affected Imam’s determined spirit; so much so that he had no misgivings about ordering for those wounded in the Fayziya incident to be taken to hospital for treatment.

During the final hours of that eventful day, Imam Khomeini expressed his gratitude to those people and clerics who, like moths around a candle-flame, had gathered in their leader’s home; and he praised their steadfastness and perseverance in the face of difficulties. ^{( 98)}

The prominent figures of Islam were killed in their endeavours to safeguard both Islam and the ordinances of the Holy Qur’an. They went to prison and sacrificed their lives so that Islam could be preserved until the present day and be passed on to us. Today, it is our duty to readily endure any kind of hardship in our confrontation with the dangers threatening Islam and the Muslims. Only in this way will we be able to sever the hand of those who betray Islam and to frustrate their designs and ambitions ^{( 99)}

INTRODUCTION TO SPEECH NUMBER TEN

“We prayed to God that this system would reveal its true identity and disgrace itself. ^{( 100)}

Every effort was made by the Shah’s regime to portray the assault on Fayziya Madrasa as a minor and insignificant event despite the widespread repercussions it had amongst various groups of people. Meanwhile, the regime appointed hired men to execute street maneuvers and generate a feeling of Insecurity and terror in order to create a situation whereby people would make the clergy desist and remain silent. To a certain extent, the execution of this plan did have favourable results for the regime; but Imam Khomeini, unafraid of the threats, continued to incite the masses as he had done previously.

On March 23, 1963 (Farvardin 3,1342 AHS), the day after the Fayziya tragedy, a mass of people headed for Imam’s residence having heard of the intention of SAVAK agents to carry out an attack there. This was happening at a time when the newspapers were filled with fallacious reports ^{( 101)} and when Asadullah ‘Alam was attempting to calm the tense situation with his ‘‘ delusive speeches ^{( 102)}

The men’s apartment of Imam’s home had become crowded with people who increased in number by the second. Imam gave a brief speech to those present exhorting them to continue the struggle. Unfortunately, the words Imam spoke on that day were not recorded but the keynote of the address was the need for people to visit Fayziya Madrasa to witness the results of the atrocities committed there by both the agents of SAVAK and the military and disciplinary forces.

Imam’s proposal that people should visit Fayziya Madrasa was welcomed by various sectors of society and news and reports of the event spread over the entire country. Large supplies of medicines and other needs were taken to hospitals; and people, in response to Imam Khomeini’s call, visited those wounded in the incident and gave donations of blood.

Furthermore, the funeral ceremony of the martyred clergyman Sayyid Yunus Rudbari took place with exceptional grandeur. Thus, the attack on Fayziya Madrasa was not only ineffective in promoting the regime’s goals but rather it in fact laid the ground for an intensification of the clerical and popular uprising; an uprising which broke out following the Provincial and District Councils affair and reached a head with the people’s nation-wide opposition to the Shah’s referendum.

People must visit Fayziya Madrasa to see for themselves the inhuman crimes perpetrated by the ruling system; and they must also call at hospitals and pay visits to the clergy who have been wounded in order to realize what the ruling system has done to the religious community! ^{( 103)}

INTRODUCTION TO SPEECH NUMBER ELEVEN

Date:May 2, 1963 (AD) / Ordibehesht 12,1342 (AHS) I Dhu al- Hijjah 8,1382 (AH) ^{( 104)}

Place:A’zam Mosque, Qum, Iran.
Theme:Assessment of the nation’s uprising and both the sweet and bitter events of 1962 and the beginning of 1963 (1341 and 1342 AHS).
Occasion:Commencement of lessons at the theological institution following the fortieth-day commemoration for the martyrs of Fayziya Madrasa .
Those present: A group of religious students, clergy and People of Qum .

The call of Imam Khomeini (pbuh) for people to visit Fayziya Madrasa and witness at first hand the results of the crimes perpetrated by agents of the Shah’s regime had a profound effect upon people’s morale whilst also being a cause of alarm to SAVAK. Meanwhile, surgeons in Qum’s hospitals, who, in accordance with Imam’s suggestion were treating those wounded in the Fayziya incident, became the indirect targets of threats made by SAVAK agents. None of these measures caused the people to waver however, and the number of people who visited those wounded in the incident rose daily.

Other steps taken by SAVAK’s agents included the washing of doors, walls and chambers in Fayziya Madrasa to erase all traces of their crimes and the gathering of any religious books, copies of the Holy Qur’an and scattered half-burned pages which were found inside the residential chambers.

Furthermore, SAVAK agents surrounded the madrasa in order to prevent anyone from entering.

Torrents of telegrams condemning the assault on Fayziya were sent to Imam Khomeini himself both from religious associations and from different social groups. ^{( 105)} in his reply to the telegram sent by Tehran’s u1ama and clergy, Imam likened the attack which was carried out on the religious centre by commandos and plain-clothes governmental disciplinary forces to the Mongol invasion. He believed the difference between the two invasions to be that the Mongols attacked a foreign country, whereas the Shah’s forces made an assault upon their own Muslim nation and upon defenceless clerics and religious students; and they did so on the anniversary of the martyrdom of Imam Sadiq (pbuh). In this crushing statement which was issued on March 29, 1963 (Farvardin 9,1342 AHS), Imam stated that plunder, affronting Islam, infringing upon the rights of Muslims, violating the centers of learning and dealing blows to the body of Islam all amounted to loyalty to the Shah and he also interpolated the Prime Minister (Asadullah ‘Alam) on the nation’s behalf. Towards the end of the statement Imam reaffirmed: “I have now prepared my heart for the bayonets of your agents, . . . God willing, I shall use every opportunity to declare God’s injunctions and as long as I have pen in hand I will expose those actions which run contrary to the country’s interests.”

In his statement Imam said that taqiya ^{( 106)} was forbidden under the existing circumstances and in pronouncing this historic Islamic decree he stressed that it was the duty of everyone, and in particular the clergy, to speak out and make Disclosures. He thus indicated his refusal to remain silent in the face of acts of terrorism and intimidation carried out by the regime.

In a show of sympathy and support for the theological centre of Qum, the clergy of Tehran, Qum, Mashhad, Isfahan, Shiraz and other cities went on strike from March 26 until April 1, 1 963 (Farvardin 6-12,1342 AHS); and they neither attended mosques nor held congregational prayers.

Once the news of this strike had broken, the bazaars of Tehran and various other cities closed down for three days, as did the shops in many of the streets of south Tehran; whilst the people of Mashhad on hearing of the Fayziya disaster engaged in strikes and demonstrations and set ablaze the arches of triumph and the decorations which had been prepared to welcome the Shah. As a result, the Shah’s visit to Mashhad was postponed although the regime’s propaganda network actually blamed this postponement on the bad weather! ^{( 107)}

The explanations offered and interviews given by certain agents of the regime such as the regime’s Minister of State ^{( 108)} were to no avail. All of their plans were foiled by Imam Khomeini’s effective measures and announcements. Imam was not even prepared to receive the Shah’s envoy, who had hoped to deliver a message to him on behalf of His Imperial Majesty, stating that: “In fact it is precisely because you desire an audience with me on the Shah’s behalf that I may be excused for not receiving you!”

It was on April 3, 1963 (Farvardin 14,1342 AHS) that a telegram from the late Ayatullah Hakim reached Imam Khomeini and the high-ranking clergy of Qum calling on them to migrate to Najaf. During a gathering with the prominent clergy of Qum, Imam Khomeini announced that this mass migration from Iran would achieve nothing but to create a vacuum for the regime to fill and leave the people wandering and leaderless. Once aware of the contents of the telegram, many ‘ulama and high-ranking clergy of Tehran and other cities, expressed their deep concern about Imam’s migration to the noble city of Najaf. Simlarly, the bazaar sector of Tehran decided it would stage a national strike should such a step be taken.

Eventually, in reply to the late Ayatullah Hakim’s telegram, Imam sent a cable dated April 12, 1963 (Farvardin 23,1342 AHS) in which he stated:

“For the present, by remaining in this blazing fire and exhibiting endurance towards the deadly perils, we are defending the rights of Islam and Muslims, the sacredness of the Qur’an and the independence of this Islamic country; and as long as the religious centers are safeguarded we shall do our best to call for calm. ^{( 109)}

Imam’s decision to remain at the theological centre and to continue in his resistance was announced at a time when, in the wake of recent events (the regime’s assault on the Fayziya Madrasa), an extensive wave of hostile propaganda was being circulated in the mass media, which opposed the clergy and in particular Imam Khomeini himself. The Shah, feeling assured by the backing of America and other Western powers, boasted of reform in a most conceited manner and subjected Imam’s movement to the most insolent of accusations ^{( 110)}

As Imam Khomeini had anticipated, on April 21, 1 963 (Ordibehesht I, 1342 AHS) the Shah’s regime ordered for the clergy of Qum to be drafted for military service. Agents of the regime tore up the exemption cards of a group of clergy, which had been issued by the Ministry of Culture, and a great number of these clergy were then arrested and sent to do military service. In a message sent by envoy to Bagh-i Shah garrison and addressed to Hujjat al­-Islam 1-Hashemi Rafsanjani and other religious student conscripts, Imam called on the latter to resist and he asked that they not only educate the troops and raise their level of thinking but also make every effort to acquire military training, whilst not allowing themselves to waver or weaken. As a result, during (heir time in the military the clergy spoke for the soldiers several times a week as directed by Imam. Faced with this unexpected practice, the regime responded by divesting the clergy of any kind of opportunity to hold informative programmerrs.

Imam’s declaration of May 2, 1963 (Ordibehesht 12,1342 AHS), which commemorated the fortieth day after the Fayziya tragedy, was the first of its kind. In this declaration, which struck the regime a severe blow, the Shah himself was the direct target of attack: “Government officials attribute all these violations of the law to the Shah. If this attribution is justified, we must recite funeral prayers for Islam, Iran and legality. But if it is not and they falsely attribute all these crimes, violations of the law and inhuman acts to the Shah, then why does he not defend himself so that people may know what stance they are to adopt towards the government and so that they may identify the criminals in order for a condign punishment to be inflicted upon them at the appropriate time?”

The regime had not yet recovered from this blow when, once again, it shook with apprehension due to the holding of a fortieth-day memorial service for the Fayzjya disaster which was held according to Imam’s instructions at the A’zam Mosque in Qum, despite repeated threats from SAVAK. During this ceremony, scuffles broke out on several occasions between the regime’s agents and the people; and elsewhere a meeting that was to be sponsored by Ayatullah Hakim in the Ark Mosque in Tehran was prevented from being held.

Once the various fortieth-day mourning ceremonies had been held, Imam Khomeini began to deliver his lectures again at the theological center ^{( 111)} . It was at the beginning of his first lecture that Imam gave his famous and striking speech in which, as well as referring to the prevalent repressive Social climate and the imprisonment and exile of combatants, he also dealt with the birth of a history of Pahlavi opposition to the clergy and disclosed the latent objectives entailed in the regime’s “women’s freedom” affair. Imam Khomeini named the Shah himself as the principal agent involved in the assault on the Fayziya Madrasa, whilst later in his speech, he warned against both the infiltration of Zionist-backed agents (i.e. Baha’i) in governmental organizations and the relationship of the Shah’s regime with Israel. In this regard, he stated:

Are you indeed a Jew? In addition, our country is that Jewish too?             . . . Woe to this country and the regime in power. Woe unto us and to the rest of the world. Woe to the mute ‘ulama and to the silent cities of Najaf, and Qum. Do not choose to remain silent since to do so today is to support the tyrannical system.This revolutionary speech of Imam Khomeini’s was rapidly reproduced and distributed nation-wide.

Were we to say that the present resembles the time of the Mongols, it would be wrong to insult the Mongols so. They were a people who perhaps believed it acceptable to spill our blood which they regarded as heathen ⁽¹¹²⁾ . They entered the country (Iran) as a part of their crusade to seize foreign states and even then, it was a country, which did not hold the same beliefs as they did. The crimes they then went on to commit here are well known ^{( 113)} . Those ^{( 114)} here today however, claim to be Muslims. They claim to have a faith and to be Shi’ a; and whilst making these assertions time passes by and they continue to live their everyday lives unchallenged. Theirs are the deeds that one would expect to see from the Mongols, or from Genghis Khan. They storm the centers of learning ^{( 115)} they spill the blood of sixteen- and seventeen-year-old youngsters ^{( 116)} they destroy the centers of learning; they affront the ‘ulama and vilify their honor; they imprison, persecute, wound, kill and commit atrocities, yet at the same time they deliver speeches, feign Islamism ^{( 117)} and Shiism and pretend to have realized greatness ^{( 118)} . The Mongols (at least) never professed Shia. They were our enemies, having entered our country by invasion. Here however, committed crimes and still continue to commit crimes at the same time they avouch friendship and profess to be Shi’ a or a station higher still.

It must be said that this is not a recent matter relating to the past few months only, but rather it is one, which has a long history, having first developed several years ago. If not forty-odd years, then it was at least years ago that it was decided that Qum must be wiped out. It was the lifetime of the late Ayatullah Burujirdi ^{( 119)} (may he rest in) that they in fact decided to do away with both the Ayatullah as an authority and Qum as a religious center ^{( 120)} . They believe Qum is

Against their interests. Qum is the centre of Truth. Satan’s followers believe that the followers of Truth oppose their aims. Hence, at the time of the late Ayatullah Burujirdi, the latter was seen by some in a certain light; hut this is not the place to elaborate upon this. It was at this time that foreigners were also against the continued existence of Qum, because without it they would he free to do as they wished without anyone objecting, criticizing or protesting.

Therefore, it is safe to say that if not forty-odd years ago then at least twenty years ago, from the time of the late Ayatullah Burujirdi this intention was harbored by them; yet, they realized that trouble would arise if they took action whilst he was alive. Once he had ascended to the abode of the blessed, they immediately began to attack this religious centre of Qum under the pretext of respecting another religious centre, in Najaf. This they did, not because they felt any affection for that centre since these people feel no affection for any religious centre, and again, not because they were fond of Najaf, hut rather these attacks were made because they wanted Qum not to exist. Qum was a thorn in their flesh; being close to them (in geographical proximity) it was able to quickly discover their corrupt dealings. Hence, they were against Qum, hut because they couldn’t openly say “no” to Qum, they instead said “yes” to Najaf and “yes” to Mashhad .At first they imagined that nothing important ever really happened in Qum ^{( 121)} , hut then they realized that certain things indeed were happening; certain things were seen, said and heard. Thus, they came to realize that things were not, as they initially believed them to he. Thenceforth they made plans to destroy the clergy and then to destroy Islam and afterwards to realize the interests of Israel and her agents.

This was the case from the beginning hut it was concealed, their plans not being publicized. To a certain extent, they had in fact informed the public of their intentions, hut they spoke of their infidel programmed in very mild, diluted terms. Following the demise of Ayatullah Burujirdi they initially devised an evil scheme which involved Iran as a whole what I was told, they wanted people to promise to send telegrams to other ‘theological centers ^{( 122)} , and especially to one other city in particular not because they were actually fond of that centre but because they weren’t fond of this one. However, the people disregarded them. Subsequently other schemes were devised and there was in fact a change in government ^{( 123)} . Who knows, perhaps the proposals were presented to these, governments and were dismissed by them because they found such indecency to he beyond even them. Perhaps they were indeed virtuous, learned intellectuals who could not bring themselves to oppose all of the centeres of learning. However, the conclusion eventually reached was that the government should he an ignorant, unlearned one; one which does not realize or appreciate the value of learning and one whose members have   not received education above that offered in the fifth grade - even then having acquired their qualification certificates fraudulently ^{( 124)} . These members of the government are not to know the meaning of learning nor of religiousness and honesty. They are not to know of the preservative role played by the clergy in this country. They are not to he aware of what is happening. They are to he dictated to as if blind and are not to really understand what is being said; and they are to be given orders, but must act without being fully aware of what they are doing.

We saw that the target of this illiterate and dishonorable government from the very onset of its involvement was Islam. In the press they wrote in hold print that ladies have been given the right to participate in elections ^{( 125)} . In fact, this was part of an evil plan to distract the public’s attention away from the main issue; that being the elimination of Islam and the Qur’an. For this reason as soon as they became aware of the situation, people handed together and the ‘ulama formed a united front in order for appropriate steps to he taken. Initially our attention too had been drawn to the issue of the female vote, but on closer inspection we realized it was not, just a matter concerning women for this was only a minor concern (by comparison). The real issue was about opposition to Islam. ^{( 126)} Thus it was not necessary for either the voter or the candidate to he Muslim; nor was belief in the Qur’an a prerequisite - what was the Qur’an needed for anyway’? However, when dealt a slap in the face from the Muslim nation they changed their tune, maintaining that by “Holy Book”, they had meant The Qur‘an; and according to our religious law, we of course had no choice accept their assertion. Once again however, as soon as they saw an ignorant people gathered around them shouting, “long live this” long live that” they resumed their fiendish campaign, restating all, which they had previously revoked. They yet again espoused full and al rights of the sexes, which in fact is to deny several of the most unequivocal and imperative Qur’anic injunctions. Afterwards, they again saw that this was the cause of certain resentment, objection and difficulties once more they denied the issue; it was disclaimed by the minister in one place and by the commanding official in another. ^{( 127)}

In the press, it was quite explicitly reported that women’s conscription was in the process of being legislated. Nevertheless, when

Saw that the matter gave rise to opprobrium and that the people and en the regime’s henchmen were truly perturbed, again they said that it was’ a lie ^{( 128)} . Indeed, they wanted to open a lawsuit because of it - a most foolish, ludicrous intention. ^{( 129)}

This was a bad year because Islam and the Quran too came under increasing attack. They ravaged the centers of learning mistakenly believing that they are destructible; they beat and broke the limbs and necks of our children and loved ones, killing some ^{( 130)} by flinging them from the roof. ^{( 131)} If the perpetrators of these crimes were peasants as you claim, then why were members of the armed forces helping them? ^{( 132)} this was something plain for all to see. A hundred thousand people from the streets and from within the courtyard and madrasa clearly witnessed the police force’s direct support of the peasants. If, as you claim, it really was the peasants who did all this, then why did the police attempt to intimidate those in the hospitals where our injured had been taken, saying: “How dare you have taken His Majesty’s enemies to hospital? We will make you Pay for this. They must be discharged at once”? If it was the peasants to blame then where does His Majesty come into all this? If it was in fact paratroopers and those who work for him (the Ii and are a part of his regime who committed the assault, then was it his doing? Did he give the command for this action or did it take place without his knowledge and without his having given the order? If he was aware the affair, then inform us so we know where we stand with him so we may know if we are confronting one person or more than one. If it is than one person, then tell us so that we may realize that these coopers came of their own volition without any reason whatsoever; or maybe the security forces ^{( 133)} sent them, or the police force, or perhaps the prime “Minister gave the orders, or a certain minister or commanding official. Come on; tell us who is responsible for these crimes.

Why do they deny it? Whoever is approached for an answer lays the blame on someone else. Whoever we voice objections to denies involvement and implicates another. The police force accuses the security forces and vice versa; and both of them claim that it was His Majesty who ordered the attack to be made. Is it true that His Majesty gave instructions for such a thing? Does His Majesty oppose the religion of Islam? Is His Majesty truly hostile to the Qur’an, as their claims would suggest? If this is so, then what were those things you said before in favours of Islam? What were those revelations and miracles of which you spoke? If His Majesty is not hostile then why does not he prevent such savagery? Why does not he chastise these police officers, organizations and prime ministers? He who is in supreme command enjoys absolute authority to do, as he will. He should scourge those who firstly commit misdeeds and act against religion and Islam, and then lay the blame on him. He should exonerate himself. How can the sultan of Islam be opposed to Islam? Surely, this is not feasible. Then if he does not Oppose Islam let him show it; let him show his regret and sorrow that a reprobate ^{( 134)} has gone and demolished the Fayziya Madrasa. I myself have not yet seen the graves of our dear youngsters, but I intend to do so once this session ^{( 135)} is over. I shall go and recite a chapter of the Qur’an (Fatiha) for the repose of the souls of those they killed (the audience weeps); and I shall publicly demonstrate my grief for them. We are not even allowed to hold a mourning ceremony for them (the audience weeps); but why is this so, if, as you say, it was the peasants who committed this atrocity (the audience weeps)? Why do you disrupt the mourning ceremonies held in Tehran (the audience weeps)? ^{( 136)}

Yes indeed, it was a bad year because the rulers of the day were disgraced and the tyrannical system shamed; and this is not what we wanted. We do not want our country to be introduced abroad as a country ruled by evil elements; this is not what we wanted. We would like Everyone in our country without exception to behave and live in such a way as to be a source of pride and honor; to proudly boast such scholars as amir kabir ^{( 137)} In fact, in the past it was the ‘ulama such as ‘Au bin Ysghtin ^{( 138)} “and at times even the Immaculate Imams ^{( 139)} , Who were the Ministers and advisers to the Muslim rulers ^{( 140)} . However, who are the advisers now’? Israel! Our counsellors are Jews! In the Dunya newspaper they themselves acknowledged the donation of five hundred dollars to each of two thousand Baha’is ^{( 141)} (the wretch ^{( 142)} hadn’t better deny this since it was actually in the press); that’s five hundred dollars from the wealth of this in addition to offering a one-thousand-and-twenty tumans each of their air fares. In addition, what was this for? It was for j to London to participate in an anti-Islamic meeting. They afforded the highest respect. On the contrary, our pilgrims have the most severe hardships and sometimes even have to offer bribes tin permission ^{( 143)} for their journey; and even then only a few are successful. What intimidation they are subjected to on the outward how many difficulties they have to face during their return journey apprehension Moreover, whilst there at Mina and Mecca, they have to tolerate the objections and protests of a contemptible official who demands the apprehension of someone for truthfully stating that Islam is threatened by My God man, are you indeed a Jew? In addition, our country is that to this country and to the regime in power! Woe unto us and of the world! Woe to those mute ‘ulaina and to the silent cities Qum, Tehran and Mashhad. This deadly silence will cause our and our honor and dignity to be trampled beneath the boots of by means of these very Baha’is. Then woe to us; woe to this Islam; woe to these Muslims. Zero you ‘ulama, do not remain silent; do not claim to be following in the Shaykh’s path (may he rest in paradise) ^{( 144)} , I swear by God that if the Shaykh ^{( 145)} was now among us he too would adopt this stance. ^{( 146)}

Silence! Do not choose to remain silent since to do so today is to support the tyrannical system. I was informed that Sabet Pasal ^{( 147)} was Given a discount in a deal made between himself and the Oil Company, in made a profit of twenty-five million tumans; or in truth it was were sent to the anti-Islamic meeting in London who actually That is the current state of our oil industry, our foreign our national airline and our ministers; and that is how things are us. Then are we still to say nothing’? Ought we really remain not complain? They destroy our homes, yet we are not to make a murmur? That good-for-nothing sends the chief of police, the head of that rotten institution ^{( 148)} , to the homes of the ‘ulama ^{( 149)} to threaten that if the ‘ulama, should so much as breathe a word about certain matters ^{( 150)} then the police have been ordered by His Majesty to ransack Rhomes, assault their families and to kill the ‘ulama themselves. Unfortunately, on that day when they came to my home, I turned them away. I now wish I had allowed them to enter so that I could have punched them in the mouth. This is what we have to tolerate from His Majesty; that is of course if what they say is true. If they are lying however, then let him state that this is the case. Let him declare that governors of Qum ^{( 151)} have told lies so that I can give those governors for! Let him tell us that the chief of police has told lies, So that I can send some religious students to teach him a lesson. The problem is of course. That he makes no such claim.

There again, this year was a good year because the clergy let the of its value and significance. It made the world realize that it is the clergy alone which out against and confronts both oppression and the oppressor and injustice and the unjust. It is the clergy and the theological centers which take the beatings, cry out, sacrifice their lives and make protests. They destroy the clergy’s Fayziya Madrasa but the clergy continue relentlessly. The clergy say what they believe must be said regardless of what happens to them. The clergy have made the entire world aware of their existence. Therefore, it could he said that this year was a bad year since Iran became an object of ridicule throughout the world because of the regime in power; or again, it could he said to have been a good year because the propriety of the clergy was proven to the world. The clergy let the world. Know that we (too) are human; we are spiritual leaders. We do not just concern ourselves with preaching and praying, hut we also make our voices heard. We serve to admonish and advise you, the people.

I gave the Shah some advice; I sent someone to see him ^{( 152)} . In the days before the referendum I sent messages to him via Behbudi ^{( 153)} and Pakravan ^{( 154)} advising him not to hold a referendum nor to attempt to alter The law ^{( 155)} since it was not in his interests to do so. I warned him that if today Rafsanjani ^{( 156)} can bring a group of peasants and make them do as he so that they cry “long live so and so”, then tomorrow another Group can be brought to cry “death to so and so”! ^{( 157)} so again I advised to go ahead with this since it was not in his interests. However, he did not listen and we all saw what happened. They did not even manage to win two thousand votes; and those they did obtain were obtained by force. It is common knowledge that the bazaars of Tehran and Qum closed down in order to avoid having to vote and that in other cities too out was extremely poor. They could not even attract two thousand votes without the need for force.

We did not want you to suffer such humiliation in this way; neither did we wish for the nation’s repudiation of you. We wanted you to be the t’ person who, when he cries out to his nation, receives a wholehearted response from all of the people. This is how we would like our shah to be. We would also like our minister to he a person in whose opinions the entire nation had confidence, rather than one who insists that votes were cast ^{( 158)} whereas I guarantee you they failed to amount to even a few thousand - the ballot boxes having been filled by the regime itself. Perhaps the Shah did not actually hear the truth of the matter. Maybe he was told that an “overwhelming majority” vote of six million had been achieved. Since the Shah does not tell lies then this must be the case, otherwise why should he make claim to an “overwhelming majority” throughout the entire country of Iran? What about the bazaars of Tehran? Aren’t they a part of the country’? The streets of Tehran, the city of Qum, other provinces, the clergy, are these not all parts of Iran? Where is this Iran that you refer to? Where did all those votes that you lay claim to actually come from?

It was unfortunate that such events should have occurred this year. Yet, it was fortunate that you, the respected clergy, by confronting oppression gave new life to Islam. Had you not shown resistance, God knows that by now they would have fully executed all of their evil schemes. It was your resistance which caused them to deny their former intentions, whereby they said “Of course divorce is a man’s prerogative, when did we ever say otherwise?” ^{( 159)} whilst one voice from the “People’s Party” ^{( 160)} can be heard advocating full and equal rights, another voice from the other Party asks: “When did we say that divorce is a woman’s e?” Hence, on one occasion they espouse equality in all spheres on another they advocate something quite different. Again, they speak in similar terms with regard to inheritance and women’s conscription, advocating one thing one minute and denying it the next. As for women’s conscription, we read about it in your (the Shah’s) very own newspapers, which write whatever the security forces dictate to them.

The editor-in-chief of Kayhan ^{( 161)} is said to have remarked that the paper’s journalists now have no problems to contend with, because in the past   they were the ones who did the writing and certain persons ^{( 162)} would make “comments” of approval or disapproval, but now these persons actually do the writing themselves, thus easing the task of the journalist.  Here however, I feel an objection must be voiced asking this person where self-respect is if he allows others to dictate to him whilst he merely writes. Why should our press be so abject?

So why do not you (the ‘ulama) speak out and say what they are actually doing? ^{( 163)} Now that Islam is threatened by Judaism and the Jewish party, which in fact constitutes the Baha’ i Party, it is time for all of the ulama of Islam to speak with one voice; and for the orators, speakers and religious students to united declare unequivocally that they do not want Judaism to determine the destiny of their country; nor do they want their country to align itself with the Jews in opposition to an Islamic alliance, ^{( 164)} Whilst elsewhere the Muslims are uniting, those here are making pacts with Judaism! What state of affairs is this? If you must be a lackey to others, then why must you be such a dedicated one’? I shall end here so that I can go to the Fayziya Madrasa to recite a sura of the Qur’an (Fatiha) for the repose of the souls of those who died in the assault. May God grant you well, health both now and in the future (the audience cries Amen) and may He grant victory to Islam (the audience cries Amen).