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81 - it is necessary to note that twice in 1963 (1341 AHS), over a three-month period, Imam Khomeini confidently

82 - the boycott of the referendum for the Shahs White Revolution provoked a wave of hatred and anger towards the regime throughout the country. Tradesmen in the bazaar closed down their shops, and the people obeyed a request by the clergy to stay at home; conditions in most cities, especially Tehran, Qum, Mashhad, Yazd, Kashan, Najafabad, Kazerune and Rafsanjan were abnormal. The only people who voted were the uninformed people, government employees who were forced to the voting booths, and the agents and officers of the regime. The peoples disregard forced the regime to fill the voting boxes with forged "yes' ballots. For more information, see Barrasi VA Tahlili AZ Nihzat-i Imam Khomeini, Vol. I, from p. 267 onwards.

83 - the press announced that the Shah's "proposed principles" were approved by 5,600,000 votes, as compared to 4,150 votes against. The Shah reinforced this by repeating 5,600,000 votes in favour at every interview or speech that he made! See his speech dated May 27, 1963 (Khurdad 6. 1342 AHS) made in Kerman; his speech dated June 9, 1963 (Khurdad 19, 1342 AHS) given to the college students going to America; his speech dated February 12, 1964 (Bahman 23, 1342 AHS) at Dezful airport; his speech dated April 2, 1964 (Farvardin 13, 1343 AHS) made for the farmers of Birjand, and the other speeches he made for press reporters.

84 - after declarations and religious decrees (fatwas) were published by the, maraji' and 'ulama concerning the boycott of the referendum for the "White Revolution.' the homes of two of Tehran's influential clergymen: the great Ayatullahs Bihbahani and Khansari were surrounded. The clergy of Tehran gathered at the home of Hujjat al-Islam Hajj Shaykh Muhammad Gharavi Kashani's home to decide what to do about this. Upon being informed of this gathering, the regime's agents attacked the home of Mr. Kashani and arrested a large number of well-known clergymen from Tehran. They were then taken to Qazil Qal'a prison in an extremely humiliating manner. Other clergymen and pious People in Qum, Mashhad and other cities were also arrested and thrown into prison iii the

85 - Shaykh Abbas Ali Islami, a renowned Preacher and clergyman, was ted from speaking out from the pulpit during this time. He travelled secretly to the Iran and enlightened congregations from the pulpit in Bandar Anzali during Ramadan Sometime later he was expelled from Anzali, but he didn't cease with his activities rather he travelled throughout Iran undercover and spoke out in different Iranian cities.

86 - barrasi VO Tahlili AZ Nihzat-i Imam Khomeini. Vol. I. p. 289.

87 - the signatories of the above-mentioned declaration were the eminent Ayatullahs: Imam Khomeini. Murtaza Husayni Langarudi, Sayyid Ahmad l-Husayni' Zanjani, Sayyid Muhammad Husayn Tabatabai, Sayyid Muhammad Musavi Gulpaygani, Murtaza Hairi, Hashemi Amuli and Mr. Kazim Shari'atmadari. Sahifa-yi Nur, Vol. 1 p.29.

88 - in those days' tape recorders was not very common. No tape recording of the has so far been procured.

89 - Sura Ha Mim (Abbreviated Letters), verse 30.

90 - Barrasi VA Tahlili AZ Nihzat-i Imam Khomeini. Vol. 1, p.310. Some of the phrases quoted here have been extracted from interviews conducted with trustworthy people who were among the audience and who were thus present at the scene.

91 - Two statements were issued on this subject, one on March 1, 1963 (Esfand 11. 1341 AHS) and the other a short while later, the latter of which in fact shook Iran. Refer to Barrasi ~'a Tahlili AZ Nihzat-i Imam Khomeini, Vol. 1, pp. 315-316.

92 - The Tehran evening newspaper, April 1, 1963 (Farvardin 12, 1342 AHS).

93 - An example of these publications has been presented in Barrasi VA Ta/i/i/i AZ Nihzat-i Ima, n Khomeini, Vol. 1, p.331.

94 - Hujjat al-Islam Shaykh Sadiq Khalkhali.

95 - In this regard, the revered son of Imam, Hujjat al-Islam wal Muslimin Sayyid Ahmad Khomeini recounts the following: "Imam told me: 'I knew that with this warning the regimes security agents would be uncertain as to whether they should agitate the meeting according to former instructions or await new instructions from their headquarters. Whilst this uncertainty was being resolved and a subsequent course of action determined, the eulogy and speech programmes would in fact reach their cod and the SAVAK agents would fail in their execution of the formerly devised plan.
96 - Under the command of Colonel Mowlavi. Who was at that time the deputy-head of SAVAK in Tehran and who was eventually killed in a helicopter crash in 1971 (about the same time as the shameful celebrations of two-and-a-half millennia of monarchical rule)? At the time of his death he was chief of the Inter-City Highway Patrol.

97 - The martyr Sayyid Yunes Roodbari and two tradesmen from Qum.

98 - it had been strongly rumoured in Qum that following the attack on Fayziya. Imams home would also he stormed. Thus a number of people and clerics gathered there and adamantly refused to leave. As soon as lmam was informed, he personally thanked those present hut called on both the people and the religious students to return to their homes. Only two people were not prepared to leave and addressing Imam they said: You yourself stated that my home is also the house of the religious students; and we have no intention of leaving our own home. The two people in question were Mr. Khalkhali and the martyr Mahdi Araqi both of whom infact slept behind the door of lmam s room from dusk until dawn.

99 - Barrasi VA Tahlili AZ Nihzat-i Imam Khomeini, Vol. 1, p.358.

100 - Refer to speech number 9.

101 - An example of such reports can be found in the Ittila ~a1 newspaper of March 26, 1963 (Farvardin 6, 1342 AHS). Which reads: 0 Reports from Tabriz show that on the first day of the new year, notices published in opposition to the enfranchisement of women were posted on the walls of certain streets and thoroughfares by a number of religious students. This matter was disturbing both to intellectuals and women ... During this incident two pedestrians were killed and others wounded . . . Reports from Qum indicate that on March 22 (Farvardin 2) one person was killed and a number injured during a confrontation in Fayziya Madrasa and at the central office of Qum s theological centre. A certain amount of unrest has arisen and stone throwing has begun to take place. Meanwhile, one of the participant farmers has died from the blow he received from a stone"

102 - Subsequent to the Fayziya tragedy, Amir Asadullah 'Alam said in a press interview: "A dispute arose between those clerics who oppose economic reform and the farmers who had gone to Qum on a pilgrimage; as a result one farmer was killed.

103 - Barrasi VA Tahlili AZ Nihzat-i Imam Khomeini. Vol. 1, p. 362.

104 - In Sahifa-yi Nur, Vol. 1. p. 8, the present speech has been mistakenly dated March 30, 1962 (Farvardin 10. 1341 AHS).
105 - The honourable Ayatullah Khui, Ayatollah Shahrudi, Ayatullah Hakirn, the religious students of the Ayatullah Burujirdi Madrasa in Najaf, the Tehran Clergymen Society, the clergy of Fars. The Kerman Preachers Society, the clergy of Kermanshah and the u/woo of both Hamadan and Yazd all voiced objection to the regime s crone b issuing a statement and sending a telegram to Imam in which they offered their condolences or this occurrence. Similarly, the regime's assault on the Fayziya Madrasa was condemned in separate declarations made by Ayatullah Najafi Marashi. Mr. Shariatmadari the clergy from Qum s theological institution the Tehran clergynie Society, the academic members of staff of the Vusta Madrasa in Najaf and a group 01 lecturers and 'u/ama from the theological centre in Najaf. Nihzat-i Ruhaniyun-i Iran, Vol. PP 284-315.

106 - Taqiya: prudential dissimulation of one's true beliefs under conditions of acute danger: a practice based on the Qur' an. 3:28.

107 - Ittila'at, March 31, 1963 (Farvardin 11, 1342 AHS).

108 - Jthangir Tafazzuli, the regime's Minister of State in charge of publications and broadcasting, said in an interview: "Yesterday in Qum, Mashhad, Tehran and other cities not even one demonstration took place in favour of the opposition ... On people's request. Several loudspeakers were installed in the city of Qum for the transmission of Iranian radio Programmers: and since this idea was well-received further loudspeakers were. Also later installed". (Ittila -at March 31. 1963). In another interview he also maintained: "The majority of Iranian learned religious students as well as those truly' respectable Iranian ulama in Iraq support the Iranian nation's revolution (the Shah's "White Revolution'): lttila 'at, April 4, 1963.
109 - Once aware of Ayatullah Hakim's cable, the regime warned the religious authorities that no one had the right to reply to it. Imam however, issued a reply to the telegram, regardless of the regime's threat.
110 - Although the lengthy addresses given by the Shah at Birjand in April 1963 bore the most indecent terminology with relation to the opposition, nevertheless this itself was an indication of the extent of the regime's fury with Imam Khomeini's opposition to the Shah's American reforms, as well as a demonstration of the degree of alarm felt by the regime towards the clerical insurrection. In one part of his (the Shah's) speech he said: "Waves emanating from these measures (land reforms) will inevitably travel great distances where they will resound and he heard course one must not he surprised by the fact that amongst such a large population, a few hundred people say, will not understand the mssucs a group which is totally incapable of thought and understanding, whose minds function differently. These people are known as fascists, although there are also other names for them. Nature does not allow their old worn-out minds to think or understand more that this i. The great wheels of progress (!!) have begun to turn and the effect of any obstacle standing in the way of such progressive development will he less than that of an ant before i several-thousand horsepower locomnotivel . . . These measures taken by us, that is, our purging the society of this garbage amid eradicating underground activities, is the greatest safeguard of religion and especially of the holy religion of Islam!" The Khuraswi newspaper April 4, 1963 (Farvardins 15. 1342 AUS).
111 - Barrasi VA Tahlili az-Nihzal-i Imam Khomeini Vol. 1, p.150.

112 - Mahduruddarm - meaning someone whose murder is regarded as permissible.
113 - Genghiz Khans. The Mongol commander, in the year 1197 AD invaded Iran's inhabited cities of that time whilst shouting the slogan "1 am the torment of God". He firstly slayed the inhabitants of densely populated cities such as Mary, Bukhara, Neyshabur, Ray, Qum, Azerbayjan and Khiva, and then killed all else that lived. He set fire to the trees and demolished any signs of civilisation such as libraries, schools, mosques, ancient buildings, houses, gardens and shops. He then cultivated the remaining land and grew crops there. Refer to: Iran vu Jihan AZ Mughul la Qajariya.
114 - The Shah and his agents.
115 - A reference to the regime's assault on Fayziya Madrasa on the afternoon of March 22, 1963 (Farvardin 2, 1342 AHS); the attack on the same madrasa on March 23 of that same year: and other similar raids on Islamic centres such as the Talibiya Madrasa in Tabriz.
116 - A reference to the young religious students of Fayziya Madrasa.
117 - The Shah on January 16, 1963 (Dey 26, 1341 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 God and the Imams favour what I am now doing for the country more than any other possible deed
118 - In the year 1962 (1341 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 'Ali (Imam 'Ali (pbuh)) on whose lay a sword. On the other side of the room, there was a jug and he told me: 'Drink p this jug and you will be cured tomorrow'. That very same night my fever cleared and 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 holylooking man approaching me from around whose head a halo of light seemed to emanate. My nanny: 'Did you also see the Imam of the Age?' She said: 'No, I never saw ~e'; 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. 66-72. Claims to have met the Imam of the Age (may God hasten his renewed manifestation) and Hazrat Abulfazl (pbuh).
119 - Refer to note 33 of speech number 4.
120 - Following the uprising of the Isfahan 'ulama and the tragedy at the Gauhar Mosque, the theological centre of Qum benefiting from such religious scholars as Ayatullah al-'Uzma Burujirdi and Ayatullah aI-'Uzma Ha'iri became the largest Shi'i C of its kind and brought honour and repute to other such centres in Iran. Muhammad! It the onset of his reign tried to forge a closer relationship with Ayatullah Burujirdi in lo 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 t3~at as an obstruction to imperialist rule, took steps to prevent the re- establishment office in Qum and hence made every effort to transfer the clergy to the noble city of If. It was for this reason that he sent a telegram expressing his condolences on the demise of Ayatullah Burujirdi to Ayatullah Hakim, the great marja' in Najaf. The Iranian Conso1dered this 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 centre of Qum to the holy city of 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 centre was also buried. Refer to Inqilab- i. Islami VA Risheha-yi an, pp. 484-485.