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Editor’s Note: Grand Ayatollah Hossein Ali Montazeri has served as Iran’s conscience since the 1979 Islamic revolution. Since the June 12 presidential election, he has issued several letters and fatwas, expressing his anger with Iran’s political and religious leaders. He believes Iran has strayed from the principles upon which the Islamic republic was founded in 1979. The following is a letter he wrote to religious scholars on September 13.

Source: Mowjcamp

In the Name of Allah, the Compassionate, and the Merciful, (…)

Honorable Marjas and scholars of Qom, Najaf, Holy Mashad, Tehran, Isfahan, Tabriz, Shiraz and all other corners of the Islamic world:

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With regards,

Concerning the abuses that we are witnessing every day and the illicit behavior that has been justified in the name of religion and Islamic jurisprudence: I hereby find myself religiously responsible to solemnly remind you of the following, based on the danger that I feel and the gravity of [the verse] “remind them, [because] reminders will benefit the Faithful”.

1- We all know that our Revolution was one based on religious and moral values. Our goal in bearing the hardship of all those tragedies, struggles, exiles, imprisonments and tortures, was not to change the people in power and the formalities in some specific areas. Rather, the goal was to [establish] a government that was faithful to ethical beliefs and to clear, religious edicts on all levels. On the basis of that authority, faith, noble acts, justice and freedom from dictatorship and oppression were to turn into realities. In addition, the rights of different groups of people were supposed to be protected and abuse and oppression likewise eradicated. Consequently, our people were to feel comfortable, safe and proud in the eyes of other nations, like a true model of justice, dignity, decency and human values. The goal was not to simply change names and slogans while the same oppressions, deviations and abuses practiced by the previous regime continued in another form, under the labels of theocratic government and the Guardianship of the Islamic Jurists.

Everyone knows that I am a defender of theocratic government and one of the founding fathers of the Guardianship of the Islamic Jurists, although not in its current form. (…) However, I now feel ashamed before the attentive people of Iran because of the tyranny conducted under this very same banner. (…) (What) we see now is the government of a military guardianship, not the Guardianship of the Islamic Jurists.

2- The honorable Marjas and learned scholars know well that in the course of history, they themselves sheltered and protected people from abusive and oppressive governments. They were honored to stand against oppression and to defend the religious and civil rights of their people. (…)

Regretfully, after the victory of the Revolution, this bright past came under serious scrutiny because of the government’s deceitfulness. Although the clergy may not have had a role in this, their negligence in “Forbidding Evil” aligned them with that dangerous shift as well. The threat became more serious as the concept of morality changed and the theory that the “end justifies the means” became fortified. Ultimately, the Revolution deviated from its path and its initial goals. (…)

(…) In these circumstances, the honorable Marjas and the Shi’ite clerics will have greater responsibilities. Besides partaking in their usual duties, which include availability and expertise, they must see to the added task of defending the dignity of the religion and cleansing from it the criminal acts performed by the government in its name (…) Religious scholars have even greater responsibility and should not be silent.

3- Considering what I have said so far, let me remind you [of the following]:

Those incidents and atrocities that occurred after the presidential election, seen and heeded by the honourable Marjas and respectable scholars, should sound the alarm for them and for the clergy. Actions such as the violation of human rights, oppression, and so on – all of these indiscretions committed in the name of religion took place with the assent of a small group of subservient clerics who are in favor of the government. What followed was a peaceful objection involving numerous classes of people who were critical of recent events. They acted within their legal and religious rights, based on the 27th article of the constitution. Instead of wisely and positively acknowledging the voice of a people seeking justice and the restoration of their violated rights, the authorities labeled the multi-million strong masses as insurgents, anarchists, and foreign agents. They then proceeded with a clampdown of the utmost violence, beating defenseless men and women, detaining many, and creating some martyrs on the streets and others in their horrifying prisons.

Relying on their military and security forces, and by drawing firearms on defenseless people, the government has both martyred and imprisoned the innocent. It is very ironic that at the end of the day, the people were labeled as [armed] combatants when it was clear that the government itself created this crisis in the first place. It has directly endangered our institutions, yet brands the people as insurgents and those who established the system as anti-establishment.

(…) Based on pre-determined plans and against all religious and legal regulations, the authorities began a plot against them by forcing false confessions and displaying them in unlawful, dishonest and theatrical trials. (…)

It is in this situation that our Muslim nation will have certain expectations from the honorable Marjas (…). Everyone is asking: if these oppressions, violations of rights and bid’ah are against Islam, why are the respectable Marjas and religious scholars (the guardians of religion and Islam and its guidelines) not voicing their concerns against all ‘deviations’ in Islam? Why are they, who are the protectors of people’s rights and the rules of Islam (including the rule: “command decency and forbid wickedness”), not rapidly declaring their disapproval of all bid’ah? (…)

4- The honorable and respected Marjas understand the power and influence of their words; they are well aware that the government needs their approval. (…) The Marjas are also aware that the government takes advantage of their silence to its own benefit. So, is it advantageous to maintain silence on all the important issues such as dignity and respect for religion, concern for the rights of enormous classes of people, and the survival of religious belief among our youth? Is it worth upholding the silence when people could interpret, God forbid, the fact that the Marjas approve of and encourage all the aforementioned foulness?

To conclude, let me remind you that I have not yet lost the hope of reform. It seems to me that the great Marjas can implement a solution. (…) Finally, let me also remind those in power to permanently – not temporarily – put aside their policies of hyperbole and false promise; to stop calling some friends and others enemies. (…) They must respect people’s votes and have their policies espouse this opinion. They must put Islam and the republic alongside true justice. It is not a disgrace to admit one’s mistakes; but to defy justice certainly is.

23 of Ramadhan-Al-Mobarak of 1430
1388/6/22
September/13/2009
Hossein Ali Montazeri-Holy Qom