The orientation process to the Islamic Revolution (1)

Imam Khomeini's political thought (RA)

Abstract

There is no doubt that the political thought of the Shiite in the Absence Period in developing the theoretical basis or the design of a religious state or a political revolution has been facing with practical difficulties and theoretical shortcomings has been faced. This paper, by evaluating the shortcomings and a brief course in political reflections of Shiite's scholars, examines this subject with regard to the evolution and transformation of Imam Khomeini (RA). The author believes that the political thoughts of Imam until early 1340, was in fact the continuation of earlier Imam to theoretical approach to the Government Issue. But with the difference that Imam dedicated all his efforts working on a "religious community" regardless of the form and nature of the government. According to him, with leverage of continuous monitoring of religious scholars on government and policy can overcome the crisis caused by lack of good governance. In general, imam as an intellectual ideologist of the Revolution, firstly, rejected current situation, and finally by lesson plan of velayat-e faqih drew its ideal system that was different in many respects with based systems. It is obvious that implementing of this idea requires new working mechanism and was it was obviously the characteristics of a theory of revolution. The revolution was a mechanism to break ties with available impressive interactions in order to provide a context for the realization of a rule based on the scholars of the Shiite that in the crisis caused by the usurper of existing states and lack of necessary conditions for the establishment of good governance was discussed.

Introduction

The emergence of revolutionary thought ushers o new era of intellectual and political struggle of Imam Khomeini (RA) that evolves with searching on the establishment of an Islamic government. The Imam Khomeini's (RA) Theoretical reflections and political attitudes in his historical process, to achieve a revolutionary policy have passed complex and difficult process. But, the Islamic revolution of Iran is largely differs with conventional revolutions. This means that religion has shaped its immediate nature therefore, motivations, aspirations, ideologies and other characteristics, especially its results have been mixed with religion. The main concern of this paper is to explain the how and why tendency of revolution in political thoughts of Imam Khomeini (RA). It is evident that the answer to this question on the one hand requires a brief course in political thoughts of the Shiite scholars in the Absence Period of failure and planning the its failures. And on the other hand needs to study socio-political atmosphere and its impact on the evolution and development of ideas of Imam Khomeini (RA).
A brief look at the religious state in political thought of the Shiite scholars
In search of ancient Islamic texts and commentaries, as well as the political thoughts of Islam both of Shia and Sunni, fundamentally, revolutionary theory can not be found. The most striking characteristic of the political efforts of Islamic scholars –if occurred in certain eras of history full of ups and downs – was allowance for revolt against tyrannical rulers and trying to lead such movements and these movements has happened objectively and practically in modern times. To this reason, so far, Islamic sects obeyed tyrannical rulers in various forms and their difference was just laid in the way of providing reason. Meanwhile, although the Shiite's scholars theoretically considered the governments of the Islamic world usurper and cruel in the Absence Period, but practically were forced to tolerate exactly the tyrannical governors. It is obvious that in this situation, the ideology of revolution or religious government could be formed. According to these considerations, in the thinking process of Shiite scholars especially in the first millennium after Islam, basically the question that what the Islam's plan for government during the Absence Period is has not been posed and perhaps in that critical situation has not been accounted important. The issues supreme leader vowed never to Mania province in the legal texts is not the political or government jurists. Thus, suggesting the issues of Velayat-e faqih in Legal texts has not been meaning political Velayat or the government of religious oracles. What can be attributed to the scholars of this period is the maximum separation and distinction between the religious and customary affairs. From their point of view, the religious affairs probate is bounded to matters such as Probate affairs, the judgment or its implications like practicing the orders, saying the Pray and the like is referred to that owning it laid within the scope of duties and powers of the supreme leader and the and customary affairs that dealt with politics, security and so on was referred to the responsibility area of Sultan. However, political insights and ideas of Shiite scholars gradually began to evolve over time and among which the following factors clearly have had crucial role.
a) Formation of a strong, broad and integrated government of the Shiite in era of Safavid and close and intimate cooperation of the Shiite scholars with Safavid and a broad effort to collect and review the texts and commentaries of the Shiite
B) The definitive victory of Usulis on Akhbaris in a process of historical and theoretical struggle at the beginning of Qajar era,
c) The creation of a powerful and influential Authority.
D) The quantitative and qualitative Development of schools and colleges of Shiite and training religious scholars and the graduates.
E) Finally, and following the most important factors mentioned, the expanding of the scope activities, participation and intervention of religious scholars of religious issues in the process of political and social problems suffering Qajar society inevitably in protesting movements of Qajar era Such as tobacco movement and especially in the Constitutional Movement found a facade and immortalized figure. Thus, law-oriented views in providing a basic theory from religious state and as a result of the triumph of reason in the analysis of political events and attitudes towards texts and religious ascriptions increasingly helped the scholars to provide theories about the state. This approach gradually in the course of events and social and political movements such as the Constitutional Movement was reflected and resulted. But, so far, no practical action to establish a rule based on the scholars of Islam in its primitive form due to numerous obstacles was not occurred and they primarily did not find such an ideal in access. However, not happening of such an idea, guided a spectrum of scholars to this idea that assign such a government entirely to Imam Mahdi (AS). So, in a conclusion, the vast majority of the Shiite scholars found their mission to protect the privacy of religion, respecting the Muslims, avoiding discord and preventing infiltration and shaking the pillars of religion so that in the future the necessary preliminaries emerged on religious ideals. In era of Qajar what likely motivated the scholars to accept available partnership or to call them to a sort of co—operation was pretending to respect the sanctity of religious orientation or religion and the monarchy on the one hand and keeping the Shiite Government throughout the world was of obvious ends. This point was of the major shortcomings and weaknesses of Shiite that in the absence of a legal reason or the theory of alternative governance in the Absence Period made all the scholars in facing the situation of the time became hesitant and led some of them legally justify rulers and strive for accounting them as Supreme Leaders.
these shortcomings caused scholars to participate actively in the socio-political movements in contemporary Iran, and in practice resort to more defensive and reactive responses against the goals and targets of mentioned movements and mostly, they try to show the ideal of the mentioned movements consistent with the principles of Islam show and with new interpretations of ancient texts pave its way. The obvious example of these efforts took place in Constitutional Movement. Since still the theoretical and practical foundations of legal and religious government has not been set up and an Islamic alternative has not been explained and designed. Inevitably, the scholars facing with this approach of West civilization suffered fundamental gaps and disagreements. The constitutionalist in the process of combat with the fans of Constitutional found no choice but going along with the despotic monarchies and dictatorship scholars also joined the constitutional monarchy, as well.
In any case, the disputes arising from religious and non-religious nature of the Constitutional Movement eventually took the scholars up to a violent conflict which its outcome was nothing but, conflict, opposition and the growing frustration of constitutionalism. Naini as intellectual leader of Constitutional scholars defended against the precipitous arrival of modernity and democratic thought of Shiism. He had clearly understood that in the political and intellectual atmosphere of his time accessing to religious state is not as favorable as it is possible for religious leaders therefore, as the first and still the most important step, he broke the despotism and moved in conformity with the constitution. Also the opponent movement also in the sabotage of such an idea avoided no effort. With the failure of the constitutional movement and great social distresses, the turmoil of broad political and economical crisis and finally the emergence of Reza Shah as a frightening dictatorship the political thoughts of Shiite scholars largely decreased. It was in such racked atmosphere that Imam Khomeini (RA) as a Shia scholar and a political thinker stepped into the community. Up to the recent years, he was the fan of traditional theories of scholars in attempt to establish legal norms and implementation of religious rules in social relations regardless of the type and the form of government. However, along with the social and political developments, the efforts of Imam Khomeini (RA) that firstly had a reforming nature, due to fearful domestic tyranny and foreign imperialism on the one hand and the continuation of serious obstacles in the empowerment way of religion in all the life eras underwent changes so that ultimately could achieve high peak of Shiism and brought about the thought off Islamic government as more than one century achievement of theoretical reflections and exactly in the wake of such an ideal , revolutionarism emerged and the theory of revolution formed.
Imam Khomeini and the idea of Islamic society
political thoughts of Imam Khomeini ( RA) that before the breakout of movement of 1341 has more reflected in the book of Kashf-Al-Asrar is in an attempt to organize a religious community . So, the evident feature of this society is actively and splendid presence of religion in all different fields of human life, under the supervision of the religious leaders and production. In such an approach, Imam does not show sensitivity to the construction and the form of the existing regimes. This does not mean that the Imam completely neglects reflection and thinking on religious authority. But, at the any parts of his valuable work, the presence of law and order to settle Human Affairs has been accounted as incontestably necessity and numbered the good governance only the rule of God.
It is clear that such a government was the juice and aspirations of all Shia scholars and thinkers in the Absence Period, but in its totality suffered all ambiguities and many shortcomings, especially in the principles and bases, organizations and the structure, type and the form. This attitude, despite the fact that occurred two decades later, in the book of velayat - e faqih, had serious and fundamental differences. So, he could not be seen as a legal alternative or Islamic alternative to be shown. What all previous obstacles remained so, the main concern of Imam was that in this situation, what should be done?
The distinctive features of Imam was that he could not even as his contemporary scholars against the states of that time the Muslims -that were a complex closure of religion and interest to the western rules was inconsistent with the spirit of Islam - to keep silent. Besides, he could not under the pretext of the conditions and required facilities to form a government based on Islam, chooses the current and as an indifference observer looks at the situation. From his viewpoint, the comprehensiveness of religion and Islamic rules that has not neglected any dimensions and synergy of social and political life of mankind that due to the negligence of Muslims caused the begging of Islamic states and widespread deviations in all aspects of social life. It is evident that in this situation Imam had begun to confine himself to highlight the legal aspects of religion, the human guiding plans and its training laws to show the potential of religion in organizing human community and social occasions without considering the type of government. In other word, Imam did not show sensitivity to the content and religious identity of society rather than its form and the structure of its government. Because the government was the only means that could allow the implementation of religious principals in the context of society. This case through any way of statesmanship ranging from the Republic, in constitutional or monarchy was obtained. So, the mechanisms that Imam in order to achieve this goal is thinking about it, had a manipulative reform and among the experiences of the past people defended the way used in the constitutional amendment that based on it, monitoring of a group of scientists and oracles to match with laws passed by the parliament is considered as a necessity . He says "You just practice a matter of constitutional law that (any legal action against law of religion lacks legitimacy) so that all the people in this country song together and the country's position changes as fast as the electricity.
Imam by referring to a controversy has existed among religious leaders about forming government in the Absence Period, in the Islamizing flow of community, more than all concentrates on monitoring aspect of religion scholars. Therefore, he emphasizes that in the former centuries that if a minimum amount of participation and supervision becomes possible, the scholars by their religious policies to maintain the pillar of Muslims and Islam - despite the non - religious and usurper of governments - have co - operation with them. Despite the fact a part from monarchy of God all other kingdoms are against the interests of people and except the divine rule all other laws are void and in vain. In this regard, Imam talks about a legal foundations of the government that its structure has been theorized in practical way and, they believe that the crisis stemming from good governance and can be solved by continuous monitoring of believers in an effective way and this in comparison with the performance of the scholars in the previous century was a step forward. Because instead of silence and reservation, he was in search of a practical attempt to change the nature of the society in orientation toward religious and spirituality. Imam in his political and intellectual movements again in his book of Kashf-Al-Asrar- provided peaceful solutions based on existing institutions to make government and society religious. We say those parliamentary institutions that are formed to set up a government or changing a regime must be those of scholars and high status mullahs who are known as wise, justice and monotheism virtuous and disinterested to lust. Monitoring of pious mullahs can only implement the country's law and shortens the hand of lootings because, the only thing that can stop human of treachery and oppression is religion. So, according to Imam as a result of these interpretations an ideal and religious community will be established that he calls it "paradise on earth". But this requires all clergies and all-round cooperation with the governmental system in order to place them in their appropriate place that means a fixed association with all groups of people and it was nothing but, the unity and inseparability of religion and politics because, "the separation of the Clergy from government is like knifing the head from body. With this analysis, either the government loses its independence and internal and external security or the clergy is analyzed. To avoid of the state spirituality and their becoming as state holders and as result the rise of conservatives clerics and expanding the Mullah courts may or may not through the pass of salary receiving and also decreasing their credit and independency will emerged but, Imam provides new ways that is not worth mentioning them now. In summary, the sum of this speech is that Imam considers the type of the governments in the Islamic world, inconsistent with religion and excludes the common method of scholars in cooperation with them and at the same time resorting to force, violence and the use of markets and political maneuvers like coup ' as a platform for fight that up to this time was a conventional way in power unacceptable and as Hitler-based method regards it void. But, as far as, they still have not achieved explanation and planning theory of Islamic Government and consequently the revolution hypothesis, a reforming manipulative-based approach based on the peacefulness within the framework of the political and legal entities to the actively presence of religion and co - ordination under the supervision of scholars, regardless of the government form is posed.
To be cleared that Islamic law is pioneer in all world's civilizations and by handling it practically, the utopia is formed... [Because], by this, all people without exception from the Clergies to the businessman and the military officials are cooperating with the government and for the country's independence as well as it greatness are trying by heart. Otherwise, the present rulers who are plunged into cesspool of corruption will be traitors tyrannical and disbelief and must be changed and instead of them fair rulers must be replaced. It is clear that till now Imam Like many thinkers of the East rather than answering to this question that how we should rule, you think to this that who should rules? But, this attitude in the early decades after 1340 along with facing of Pahlavi dynasty greatly changed. The realities and the existing circumstances, guided Imam more and more toward the model of good governance that not throw existing reform movements but just by overthrowing it, changed.

Passing years of religious community to the Islamic State

The early years of the 1340 decade, is the pivotal and decisive era in idea and political thought of Imam Khomeini (RA). It is in this important historical era that Imam in reaction to anti-religious policies of the regime gradually went on trying to reform Shah to a degree up to a full-scale confrontation with him. Here is an attempt that by drawing available scope to analyze important causes of this transformation. With the death of Ayatollah Boroujerdi, the supreme leader of the Islamic world and the elimination of a major obstacle in the way of Shah, in the way of modernization to the West style, immediately the regime's rush to advance reforming programs was launched with the full support of America so that by changing the context of the political elites and socio - economic structure of traditional and post-capitalism are welcomed by the new developments and escapes the risk of widespread rioting and revolution. The dawn of these expressions was the plan of provincial reform bill associations that was announced in October 16th, 1341. Perhaps, one can analyze the view of the governing body that by death of the world's largest Shia religious authority, due to a lack of a knowledgeable religious leader up to that day, will undergo disputes and deep gaps. So, under the guidance of the government, he can transfer its center from Qom to Najaf. Thus, the above mentioned bill could be accounted as a tantamount to test level of scholars' concerns as well as estimation of religious powers with regard to their reform reactions opposing the king's reforms. But the truth is that it was trying that traditional society of Iran that the religion was its best component, under the cover of the democratic aspirations, to undermine the social role of the Shiite sect as an official religion and reducing the influence of religious leaders. In the bill of the provincial state associations the delegation was included to women and titled to the page of the newspapers, apparently, it was not reflected as anti- Sharia movement. But in fact it was masking the deal of Islam from the conditions of the elected as well as the swearing to the celestial scriptures rather than Holy Koran that under the view of religious scholars could legally recognize quasi-religious movements of Qajar era and -often hostile to Shi ' ism - like, Babbitt, Baha'ism in line with anti - Islamism . But, spreading the news relating to it, quickly burst Qom's scholars and into rage and at the head of this movement was Imam Khomeini (RA). He made extensive efforts in failing Shah's policies and plans and took the flag of fighting him as the reasonable leader of the movement. In the meantime, several important developments happened that in light of it, the incorrigible nature of the regime more publicly displayed, so, bellow, we will talk about the major factors in the vicissitudes of Imam.
1 - Breaking the sanctity of religion
encroaching on religion and reducing its importance and credibility, was in the fore fronts of Shah's plans. The controversy adventure of provincial and the state associations was fed by this reality and tried to challenge the unquestioning position of Islam and Shi ' ism and tto decline the deceptive titles of its democracy at the level of other religions. It is evident that imam as scholar, commentator and religious authority of Shia could not remain indifferent concerning this clear aggression. So, from the beginning of that standoff, imam through tireless consultations with the scholars, continued to find a way to put an end to this story. In the process of This fight, Imam underwent many hardships including intellectual speeches up to sending messages to Shah and the prime minister. He called this approval as an irreparable error and clear and obvious mistake that either had mocked the religious feelings or had paved the way for the dominance of the enemies of Islam. Imam warned the government that the scholars of Islam will not stop fighting up to the end because; the risk that has threatening religion is not excusable, and therefore, in every sense, the Muslims should be serious in order to end this standoff.
This strong reaction of Imam is entirely understandable on the basis of thought and political assumption of Imam. Thus, from his viewpoint, religion is the nature of life and Islam is the most important element of a favorable community and he is a symbol of its brightness and promoting. Religion is the only element that can take the man out from the keenest animal position and bestows him exalted status and harnesses him in all the vices. So, aggression to a factor that formed the real identity of Muslims strongly angered Imam and prompted him to concentrate all his powers and influence, and those of other scholars to revoke it. Hazrat Imam, for intellectual and legal justification of this reaction, witnessed to the history of Islam that all Muslims in the privacy of religion had been present and disregarded all of their rights. The secret of resistances and facing of imams and Islamic elders along the history is hidden in this reality and this is a historic principle that if the departure of religion, the uprising will turn into a divine task. It is noteworthy that, at this point of time, the uprising that imam has raised is merely an attempts to reform the rulers and restoring favorable conditions by putting the Islamic rulers under pressure and protecting their privacy and it is not a full - fledged revolution because still the legal alternative of religion has not codified so that the revolution is being necessitated.

Insulting to the respect of religion scholars

When religion is being attacked and invaded, it is natural that more than all the realms of trustees and religious leaders will be damaged because, their great mission is promotion and expansion of religion and culture and defending them against the storms and threats. So, when heavy reforming wheels of Shah rushed into the privacy of religion, the scholars moved against and Imam said concerning the principle and the goal of this confrontation: whatever is approved with religion and Islamic laws, with great humility, we accept and what is against religion, even it is constitutional law and international obligations, we are against it. He also, referring to the depth of corruption and the regime's destruction and the Scholars' Association and compatibility said in amendment of the affairs:"God knows that I am sorry and this is the clergism that is handling with this situation and is serving the country's independence. With the escalation of Shah's attacks on the clergies' area, imam and religious scholars were perfectly aware of difficulties; naturally, against violence and the regime's weapons, relying on the strength of democratic power by drawing them a tragic picture of religion and homeland. What the footprint of such a force that according to Imam there is no weapon able to break it and in this case, the regime will be failed.
In an effort to destroy the seminary centers and insulting to the students at the school of Feizieh (2 April 1964), taking them to the military service (April 1342) considering the scholars as impure beasts so, Imam on 12 April 1964 on the occasion of the fortieth Feizieh martyrs assessed these actions more explosive than the Mongol invasion that is occurring along with a larger purpose that is destroying Islam. He, in the same speech, considered silence and toleration under any case rejected and said: today silence means voting to the oppressive system Imam also, in response to the Shah's speech that implicitly had called scholars as sponger, beast-like, severely reacted and threatened him to dismissal and deportation. Sir! We are impure animals, God willing this is not to be your end because , our struggle would go high and, it would be difficult for you to live, in fact, people will not allow you to live. This clear rhetorical movement of Imam indicates the reckless arrival into challenge, apparent and open confrontation with the regime. This attitude after uprising of June 15th (June) and also the arrest and imprisonment of Imam not only failed but found more assertive display. As at 21 March of 1965 in some academic speeches and newspapers that had written, the clergy's association agreed upon White Revolution and they declared that Imam Khomeini will not give up if you hang him up. Thus, Imam considered the current situation intolerable that further exacerbated by capitulation plan and possibilities for any cooperation and reform was lost.
Furthermore, to evaluate the development of the personality and ideas of Imam Khomeini (RA), we should look at its familial position which often as an encouraging center and even a refuge and support for many residents of Khomeini city against adverse events of the time, particularly oppression and domination of the time or despotic rulers. it was in regional conflicts of Qajar's last years of ruling that Imam's family considerably sacrificed themselves and as result of them Imam's father martyred. So, Imam who was from the greatest families, from the very beginning experienced floods of regional apolitical developments. As a result, these familial characteristics put him in a position that could not accept mutual-oppression to religion and the homeland. In addition, the studentship in the school of this enlightened teacher, liberal, and anti-authoritarianism who defended his religious and political courage had a significant role in the development of his political thought. Law abiding of Moddares and his courage to fight despotism politics and unbreakable tie between religion and policy undoubtedly transferred as the legacy to Imam Khomeini (RA) that unlike many contemporary scholars could not tolerate the current situation, especially assaulting to religion privacy and policy.
3. Foreign domination over the fate of Muslims
One of the fundamental principles in the struggles of religious leaders in ancient Iran have always been fought against the dominance of foreigners based on the principle of rejecting ways and trying to repress that firstly in Russo-Iranian wars and later in protest against imperialism and following it, in the Constitutional Revolution, World War I and eventually in the oil nationalization movement was objectively appeared. Since the domination of infidels over Muslims' fate in any possible way been negated and any violent uprising against it was considered legal and valid, so, along with revelation of the strong links of Mohammad Reza Pahlavi with the interests of the West which almost clarifying leader after the coup of August 28 and it was an important factor in denying the legitimacy and the need to overthrow it.
However, Imam till adoption of six principles of the White Revolution, despite the obvious realization and the nature of the puppet government and the Shah of Iran, stayed silent. But with the Revolution of Shah and the nation of Imam explicitly, he pointed to devotion and mission of the King in carrying out such a program. Here, what it is in front of us, and is our addressee is the King that is located on the border of life and death. So, , as he has declared his withdrawal , in this case, will cost as his fall and destruction, and therefore, he is recommended that at any cost, implements this issue . So, you shouldn't like the past, expect the withdrawal of the system expected and at the same time fighting and the disapproval of that, is regarded of our required tasks and this means nothing but protest against foreign hegemony , or any fear was forbidden because our coach neither is the United States nor England, Israel but, our coach is God. So, what we need to be afraid or sad for us … to what do they threaten us. Imam's criticism and protest in this area was more centered on the United States and Israel as the usurper of Islamic lands and the Islamic world security. The clear criticism of Imam on Shah's and Israel's link for control over the fate of Bahaeyan over that fate of this country , finally made the king to proclaim addressing all religious scholars preachers and on the eve of Muharram not to mention any thing against the Israel. But Imam promised the religious speakers to cancel and disfavor such a decree and himself in his speech that following the issuance of the verdict was happening attacked Israel and considered many of these hardships due to the influence of the government and said: Israel does not want Islamic rules to be implemented in this country. The Israel demolished the school using its own black agents therefore; because Israel gains its benefits, our nation under the rules of the Israel, offends us. What is our relationship between the king and the Israel that the Security agency says that do not talk about the Israel, and the king so, what is the relationship of these two? Is the king an Israelite? The growing influence of Baha'i and Zionist agents in the economic pillars and Iranian politics and indifference of king and the government that showed the strong links of their interests, Baha'i and Zionist agents in the growing influence and economic pillars of Iranian politics and indifference king and the government that had strong links show their interests, again and again was reflected in his words and finally strengthened the negative aspects of his thought to opposing the monarchy. Imam in an attack on Israel was largely affected by his own attitudes to the Muslim world. From the view points of Imam, while often relatively homogeneous Islamic countries have taken positions against the Israel, Iran and Turkey are the only Muslim states which have tried to sabotage and destabilize the Islamic Union, and this inevitably adds to the suspicion that the Shia are pro-Zionist. Therefore, in response to the official position of Iranian state, Imam declares the actual location of the Iranian nation to the world: Oh people of the world know that our nation is opposed to the treaty with Israel. This is not our nation or our clergies but, our religion requires that we do not agree the enemies of Islam and we do not agree against Islam. These completely different oppositions that had no result but, rejection of the government and in the years of Imam's exile continued more powerfully. Thus, anti-imperialism that was known as education of anti-Western party of the masses and amongst the attractive range of Iranian intellectuals was very powerful, In the light of the confrontation with imperialism in the broad sense of the word that was considered by Imam was largely faded so, Imam not only the US and the UK but also lambasted Israel and the Soviet Union, as well. However, fighting with Zionism was regarded as special features of the religious struggle that Hazrat Imam was regarded as its founder. But the spearhead of attacks was directed against US invasion on Iran's affairs and Imam accounted America as actor of internal and external affairs of Iran. Finally, the criticism against US domination in the second story of capitulation peaked in decade of 1340. Imam in a sermon provided at the abolition of this privilege, denounced the United States as an enemy of the Iranian nation that it has downgraded Iran to the point of slavery and servitude. "Dear! All of our involvements are because of the US and Israel. Israel also belongs to US so; these are all the US's lawyers and the ministers If not, why they do not stand against them. By explaining these facts, hazrat Imam called for the protest of all the nations' groups to overthrow the hegemony of the West over the affairs of Muslims that due to bond interest with it, was interpretable. In era of exile, especially in the book of Tahrir Al Vasile, Imam considered any form of dominative cultural relations of foreigners unlawful and deposed its agents in any positions.
4. Broad popular support for the Movement.
Historical facts are evidence that in the process of socio-political movements of today's Iran, the scholars as mobilization of the masses and their supporters played an important role. It is because in traditional society like Iran the religious motivation is far stronger than any political or economic motives particularly, symbols and signs of Shiite and comments of scholars due to the influence and social status, could move keep any movement up to definitive victory and success . The fact that over and over has occurred in the past two centuries in late 1340 with the beginning of the movement of Imam once again found practical expression. Undoubtedly, the support of the broad masses of Muslims from the ideals of the movement and their readiness to protect the privacy and independence of religion that Hazrat Imam frequently pointed to them was an important factor in the continuous act of the Shiites' scholar movement. This increasing support that by resistance continued up to the death mad Imam to use this tremendous force as a deterrent leverage against further deviation of the regime and ultimately deposed the king. Imam in his speeches and telegrams addressing to the government estimated the number of his supporters according to the population of that day, more than twenty million people who have defended the government through their messages and their requests and even if one word had issued, the revolution will occur. But, about the government, it is vice versa because by the government's failure people will be in happiness and joy. It is when the largest demonstrations can be led by the least costs by the clergies and it does not occur unless the internal association of the government with the clergies. Hence, an old man, at midnight, writes to people to get up and pray and all the people get up.
Accordingly, reliance on the never-ended powers of the people and popularizing the revolution and alerting the masses aware of their interests and summarizing the cultural policy of combat and non-violence was of paramount features of Imam's revolution and it was reliance on these forces that imam boldly challenged the basis of the government and said: Do not be afraid of these rust and decayed spearheads; they will break soon. The government can not resist against the will of a great nation by spearheads. Sooner or later fails. The presence of the masses in bloody uprising of June 15th, and widespread support of Islamic Movement, had made Hazrat Imam so happy that warned King "Make no mistake if Khomeini compromise with you, the Nation of Islam will not compromise you. So by the presence of people from all walks of life in the Islamic nation campaign, Imam's attitude to the king and the monarchy gradually developed in the vicissitudes of the evolution path. In the initial ceremonies, Imam, to a certain extent separated the account of the state of those of Shah and was pretending that the possibility of reform and review being created in the regime policies. But, following the referendum of six principles of white revolution directly addressed the king and with regard to the pre-told issues, gradually Imam's critical tone moved on towards the negation of Shah and addressed him in a way that if dictate you and ask you to read, then, think about it . Why do you talk without thinking? (Referring to the white revolution). Imam considered many votes posed by the king inspired of Abdolbaha's ideas, and in this regard once seriously threatened him. Hey, sir, they have injected that you are Bahaee to that I say you are pagan, and then the people send you out. So after the uprising of June 15th, and the arrest of Imam, imam's sensitivity to the fate of the country increased more than before. So, the king strongly criticized. In the wake of the capitulation, Imam considered the action of Shah as wild and slavery of Iranian nation and selling them. As a result, rejected the rule of Shah and losing the legitimacy of the decision maker by government agencies, including the representatives of the of the Senate and the National Council and called the government heads not as the real representative of the nation but as traitors and corrupt elements and regarded their decisions and measures as void and illegal and deposed all of them on behalf of the nation. These Council's lawyers, those who are elected, betrayed to this country and they are not lawyer. The world should know that they are not Iran's lawyer. If I were, I would depose them. We do not agree with this parliament. We don't know consider this state as government; they are betrayal to the nation of Iran.