Prevention of deviation from constitution movement began from holy shrine of Abdolazim
The constitutional movement began aimed at legalizing country affairs and limiting shah's powers, but because it realized by taking the sample from western countries, it suffered deviation and did not prove useful as the nation thought. Among those who felt the danger very soon was Sheikh F.Nouri. he played a major role in realizing the constitutional revolution but as soon as he felt the danger, made all-out effort to divert the deviation. But, the intellectuals who had important role in causing the deviation and other factors not only caused the failure of sheikh Nouri, but also caused him to be hated and appalled by the enemy such that when he went to holy shrine for his ends and staged a sit-in there together with some scholars and supporters,they tried to explain their goals and enlighten the people. The method included:
A) speech: speeches were made at times abundant people were present. Here we recount part of speech of ay. Nouri:…people are enraged due to tyranny and excesses of kingdom officials and traitor ministers and they raised their cry. I asked angry people and they said our aim is to depose premier Einodoleh & Monsieur Noux of Belgium and limiting the monarchy powers. I saw they were right and I joined the clergy and moved to Qom. We resisted till the king gave in to our demands and adopted constitutionalism. I have repeatedly said and still say that I am for constitutionalism and limiting the monarch's powers. Noone can deny this. Further, reform of country's affairs such as financial judicial,etc. reforms are obligatory. If we wish to limit monarchy and fix rights and duties for the state then we'll need a constitution and directives, but all I want to know is that in an Islamic country which has national parliament, the laws should be in compliance with Qoran and islam or against it. If these laws are not against islam and religion and reinforce the islam surely accept them and if they are against them you should stand against them to the last. If you are steadfast in islam do not bow down to what is against your religion.read for instance issue 13 of the journal Kowkab Dorri and see how much insults have been leveled against islam and the imams.
B) Dispatch of telegrams: among protesters' programs was dispatching brief texts to Najaf scholars and other cities of which we recount an example: sheikh Mohammad Amoli one of companions of Nouri and one of protestors dispatched the telegram on 13th,Jamadiawal,1325 to Najaf: irreligious people freely make blasphemous matters and materials and all scholars have staged a sit-in
C) Publication of papers: those staging sit-ins, in order to answer the questions raised by opponents, published a paper called Layeheh or bill. In one of issues of this newspaper, the protestors' demands were explained as follows: firstly, to insert the word conforming to religious basics (mashrooeh) after the word "constitutional" or (mashrooteh), secondly,the bill of supervision of the clergy(olama) must be inserted without alteration in the constitution. Thirdly, in issues like freedom in the constitution, some cases should be excepted in order to preclude blasphemous allegations or insulting the religion. The same shall apply to freedom of the press and papers.
In another issue of Layeheh newspaper, in reply to accusations of some papers against protestors in which it was claimed that these people are opposite the parliament and against Najaf scholars, it reads as follows: such great scholars like Sheikh Fazlollah Nouri, Mojtahed Tabrizi, Seyed Ahmad Tabatabi,Molla Mohammad Amoli,Haj Akhund Rostamabadi and others who have taken sanctuary in Hazrat Abdolazim shrine have no other claims other than this and demand a parliament as they have wished, that is, a Majles which would back up Islam not a majles which propagates blasphemy and some anti-religious people convene there. The protestors' claim is reform of the parliament and this parliament and this constitution which is opted by constitutionalists does not suit our country. It is kind of parliament special for western, European countries and the parliament of Islamic parliament should differ from western countries' parliaments.
D- dialogue: during the sit-in, dialogs took place between protestors and various people.among them, there is dialog between four parliament representatives who were on mission to talk to Sheikh Fazlollah Nouri and also dialog with Seyed Abdollah Behbahani and Seyed Mohammad Tabatabai.
The parliament's demand was return of protestors and promise to reform the affairs which was rejected by Sheikh. During detailed talks, sheikh says: I have repeatedly said I was the basis of this constitution and parliament. I have nothing to say about constitution at this juncture as well as about limiting monarchy and limiting state offices and powers of ministers. Parliament is necessary for us, but proxies must be Muslim. People outside islam and Bahais must not be proxies.we are ready to prove that seven or eight members of parliament are not Muslims and cause anarchy for Muslims. One of our demands is expulsion of them. Our second demand is that laws and bills of constitution should not be against Islamic laws and the Koran. In such kind of constitutionalism, we have no protest. Our third demand is that freedom on a broad and absolute basis is not correct. Is freedom of press insulting emams. Don't you read papers? Finally,parliament members leave the sheikh when they see him so stubborn and steadfast. It is recounted that when leaving the room, Mr. Tabatabai grabs the belt of sheikh and says to him: let's go to town. Do not cause separation among Muslims. Sheikh answers: if you hear me, you'd better stay here. Be sure, they'll kill both me and you. Let's stay here and build an Islamic national parliament and prevent blasphemy. Seyed answers: it is not like that. Sheikh:later, it will become clear.
E- correspondence: one of admonishing plans of Sheikh Fazlollah during seclusion was corresponding with Najaf scholars, in one of letters addressed to scholars, he writes: honorable scholars, it is one thousand years since the greater absence of emam zaman. During this long time,great scholars have taken pains and been subject to hardships and have not spared anything to protect islam to come down to you. Unfortunately, islam which should be handed over to other generations is presently facing a weakening process aimed at it. Why should orders and injunctions arrive from Paris or our constitutional laws be prescribed by Britain. If you ponder to find this secret, then you will try to meet demands and will come to our help.