Irdc.ir: The Pahlavi government, with its multifaceted control and vigilance, could not hinder the efficiency of the mosque. Therefore, the mosque appeared in its restored role and became the base of the revolution and the center of publishing Islamic knowledge. The mosque became a place of unity for the revolutionary forces, and in addition to being a center of support for the oppressed people of Palestine, Ayatollah Taleghani, in a courageous act at the Hedayat Mosque, dedicated the Zakat al- Fitr of that year to helping the Palestinian people.
During the Revolution, 1977_1978, the clergy used mosques to organize and lead the struggle, and by dividing the areas and placing each mosque in that area, they coordinated the movements of the movement. Each region was in contact with the leadership center (Dr. Beheshti, Dr. Bahonar, Dr. Mofteh, and Professor Shahid Motahhari) they were related to the marches and the distribution of leaflets.
In Tehran, the Ghoba Mosque was the center of this organization, which was running under the supervision of Dr. Mofteh. Jalili Mosque led by Ayatollah Mahdavi Kani, Amir Al-Mo'menin Mosque led by Ayatollah Mousavi Ardabili, Larzadeh Mosque led by Hujjat al-Islam Amid Zanjani, Rostamabad Mosque led by Hujjat al-Islam Shahabadi, Hedayat Mosque, Ark Mosque, Javid Mosque, Mahdieh, Tehran , Bazaar Mosque, Sahib Al-Zaman Mosque - etc. were active centers for gathering and organizing forces and publishing revolutionary leaflets and tapes.
For example, Rostamabad Mosque in Shemiran had been Youth Struggle and Training Center since 1971 its imam of Congregational Prayer assisted Muslim militant groups, and the Hezbollah armed group was organized and led in this mosque.
In Shiraz, the Grand Mosque was the center of the struggle which was managed by Ayatollah Dastgheib.
In Isfahan, the Seyed Mosque was one of the most important bases of the revolution, which was headed by Ayatollah Taheri. The history of the struggle in Imam Ali Mosque actually dates back to 1352, when the classes, discussions and speeches of professors such as Professor Motahhari and Dr. Beheshti; was holding under the supervision of Hujjat al-Islam Ali Akbar Ejei.
In Mashhad, the mosques of the Siddiqs and Imam Hassan were considered the most important centers of the revolution. These mosques were led by Ayatollah Khamenei, the martyr Hujjat al-Islam Hasheminejad, and Ayatollah Vaez Tabasi.
In Yazd, the Mohammadiyah Mosque or Hazira Mosque, under the supervision and guidance of Ayatollah Sadoughi, was the main base of the revolution in this city.
The group of Muslim and militant comrades of Nojeh base, who had started their activities in 1974 with the establishment of a mosque and the establishment of congregational prayers and Eid al-Fitr prayers, became involved in the context of the revolution through communication with Ali Akbar Rezvani.
These activities were organized in the form of distributing leaflets, speeches, equipping and arming the fighters, preparing demonstrations and marches, and were considered as influential factors in accelerating the victory process of the Islamic Revolution.
Mosque as an information center
The exchange of information and consultation sessions between the fighters also took place in mosques, because the distribution of leaflets in most mosques in Iran was easier and faster. Of course, this way of communicating through the news and gathering of Muslims had a long history.
In commemoration of the martyrs of the Faizieh school incident in Qom and to commemorate the day of the incident, a proclamation was issued by the students on 1965-5-23.
On the occasion of the two great birthdays (the birth of Hazrat Fatemeh Zahra (PBUH) and the birthday of Hazrat Imam Khomeini) a proclamation was prepared and printed and installed on the heads of mosques and students' schools, which of course was removed by SAVAK.
Also in 1975, a celebration was held on the occasion of the birth of Imam Ali in the Jalili Mosque in Tehran. Slogans were chanted at the celebration, which SAVAK officials called "acute religious" slogans. On the other hand, sentences such as; Islam means mobility, Muslim, what does silence mean? And the verse: "Allah has graced those who wage jihad over those who sit back with a great reward". was installed on the walls and the main entrance of the mosque, which can be interpreted as a kind of incitement of the people to rise and move.
The regime sometimes did not allow the news of obtaining permission to hold death ceremonies to be reported to the people and clerics for fear that the proclamation would not be distributed and the people would not gather.
Mosques in other cities also accepted the role. On May 30, 1978, after Ayatollah Sadoughi's speech at the Hazira Mosque in Yazd, leaflets were distributed.
Also, on September 2, 1978, after the congregational prayers and Ayatollah Dastgheib's speech at the Shiraz Grand Mosque, leaflets were distributed and its report has been sent.
From Khorasan province, news with similar themes had reached the SAVAK center
The Darwish Mosque was the site of the distribution of leaflets printed and reproduced by the mosque's Imam of Congregational Prayer and other clerics.
Examples of this news have been received from Hojjat, Jafari and Azeris mosques in Tehran.
In Karaj, Rezaieh, Abadan, Bandar Abbas, etc., leaflets were distributed which were followed up by SAVAK and some people were arrested.
The mosque as a place for litigation, revolutionary slogans and speeches
The mosque, because it is the origin of monotheism and the denial of polytheism and falsehood, is also considered the place of the call of truth and litigation of the oppressed and the people have inspired by this holy place according to the requirements and conditions of the society. Sometimes in the manner of Imam Sajjad with prayer and also appealing to the guiding Imams; the protest shows that this prayer also sets the stage for riots, uprisings and demonstrations.
In 1344, a number of scholars in the mosque above the head of Hazrat Masoumeh Masoumeh (peace be upon him) held a Tawassul prayer ceremony in which they prayed for the Imam and his return and the country. This was the best way to convey the goal and message of the revolution at that time.