Abdorrahman Boroumand Center

for Human Rights in Iran

https://www.iranrights.org
Memorial
Omid, a memorial in defense of human rights in Iran
One Person’s Story

Bahram Ahmadi

About

Age: 20
Nationality: Iran
Religion: Islam (Sunni)
Civil Status: Single

Case

Date of Killing: December 27, 2012
Location of Killing: Karaj, Tehran Province, Iran
Mode of Killing: Hanging
Charges: War on God
Age at time of alleged offense: 17

Human rights violations in this case

The Legal Context

The Courts

 

Islamic Revolutionary Courts, 11 February 1979-1994

 

In the immediate aftermath of the 11 February 1979 Revolution, an ad hoc tribunal, initially referred to as the Extraordinary Revolutionary Tribunal, was set up to try the officials of the previous regime, for which no specific procedures were devised. In a decree dated 24 February 1979, Ayatollah Khomeini, the revolutionary religious leader, appointed a cleric as Shari’a Judge and instructed him “to issue Shari’a-based rulings,” thereby establishing the foundation of a system of special courts.

 

Initially, the revolutionary courts’ jurisdiction was determined by the religious judge’s interpretation of the Shari’a (Islamic law based on the teachings of the Qur’an, the traditions of the Prophet, the 12 imams, and the teachings of Shi’a scholars. On 17 June 1979, the Revolutionary Courts and the Prosecutor’s Office Rules of Procedure, which was only selectively observed, established the latter’s jurisdiction and make-up.

 

The Courts’ jurisdiction encompassed a wide array of offenses including moharebeh (“waging war with God”), efsad e fel arz (“spreading corruption on Earth”), crimes against national and international security, economic crimes, murder, profiteering, prostitution, rape, and narcotic drugs-related crimes. The law required that two of the three principal members of the Revolutionary Courts be Shari’a judges.

 

 

Islamic Revolutionary Courts, 1994-2002

 

With the adoption of the Law for the Establishment of General and Revolutionary Courts of 14 June 1994, and the Code of Criminal Procedure for General and Revolutionary Courts of 19 September 1999, a uniform code of procedure was applied to both revolutionary and general courts. The jurisdiction of the Revolutionary Courts was limited to 6 categories of offenses:

1. Crimes against national and international security,“moharebeh” (enmity with god) and “efsad e fel arz” (corruption on earth;)

2. defaming Ayatollah Khomeini and the Supreme Leader;

3. plotting against the Islamic Republic of Iran, armed action, terrorism, and sabotage;

4. espionage;

5. smuggling and drug-related crimes; 6. claims under Principle 49 (economic crimes) of the Constitution.

 6. Furthermore, pursuant to the Law on the Manner of Punishing Individuals Engaged in Unauthorized Audio and Visual Activities, Article 11, the revolutionary courts have jurisdiction over crimes that fall within the purview of said Law, including production and distribution of obscene materials and misuse and abuse thereof.

These courts continued, however, to try cases falling outside their jurisdiction, such as theft and sexual offenses. Further, the vagueness of laws regarding national security allowed the revolutionary courts to try political and media crimes whenever they wished to do so.

 

The new law eliminated the Prosecutor’s Office and gave the judges inthe Revolutionary Courts the power to perform the duties of the prosecutor, as well as their own, in any case brought before them.

 

Islamic Revolutionary Courts, 2002-Present

 

The Amended Law for the Establishment of General and Revolutionary Courts of 2002 reinstated the Prosecutor’s Office in both revolutionary and general courts. In cases involving political and media crimes, revolutionary courts’ jurisdiction overlaps with that of Province Criminal Courts.

 

With the passage of the new Rules of Criminal Procedure in 2014, and its coming into force in June 2015, the jurisdiction of the revolutionary courts remains unchanged, with slight modifications in procedural aspects of adjudication. For instance, the new law provides that for crimes subject to the death penalty, life imprisonment, amputation, third degree, or higher, the revolutionary court shall convene with three judges, whereas, prior to the passage of this law, adjudication of all crimes within the jurisdiction of revolutionary courts took place with only a single judge.

The Appellate System of Revolutionary Courts, 1979-Present

 

From their inception until 1994, the rulings of the Revolutionary Courts were not subject to appeal. In the early 1980s a court entitled the Supreme Court of Qom was established in the city of Qom and which reviewed cases of execution and confiscation of properties, thereby forming a first tier form of appeal. The exact date of the creation of the court is not clear, but, based on available information, the court became operational in the early 1980s, even though Ayatollah Khomeini's official order for its creation is dated 1985. The court’s procedure was not systematic and did not meet the international standards for a court of appeals; there was no official record of its jurisdiction. The Supreme Court of Qom was dissolved in 1989.

 

The Law of 14 June 1994 subjected the Courts’ decisions to appeal. An appellate court was established at each provincial capital, called the Province Court of Appeals, composed of a three-judge panel, to review decisions made by the Revolutionary Courts. The Supreme Court was designated as the appellate authority for particular decisions, including those involving capital punishment.

 

Narcotic drugs-related crimes constitute a significant exception to the appeals process. Governed by the Anti-Narcotic Drugs Law of 1988, as Amended on 8 November 1997 and 31 July 3 2010, these crimes are within the jurisdiction of, and are adjudicated on a regular basis by, Revolutionary Courts whose decisions are final. After being handed down by the judge, death sentences are sent to the Prosecutor General or the Head of the Supreme Court as a matter of administrative approval.

 

With the passage of the new Rules of Criminal Procedure in 2014 (and its coming into force in June 2015), however, drug related crimes became subject to appeal as well.

General Courts, 1979-1982

 

In cases not falling under the jurisdiction of the Revolutionary Courts, the system devised under the previous regime continued to function in parallel with new systems devised by laws passed by the Judicial Council, one of which, entitled The Legal Bill for the Establishment of General Courts of 11 September 1979, radically changed the entire structure and categorization of the courts. It divided the courts in three branches: Criminal, Civil, and Peace (a sort of arbitration court dealing with minor financial and other disputes). Specialized courts such as family courts were eliminated.

 

General Courts, 1982-1994

 

The Law of the Amendments to the Rules of Criminal Procedure of 1982 established a new criminal courts system, Criminal Courts I and II. Criminal Court I, established only in provincial capitals, had jurisdiction over more serious offenses, including those punishable by death, and Criminal Court II heard less serious crimes.

 

General Courts, 1994-2002

 

The Law for the Establishment of General and Revolutionary Courts of 14 June 1994 established umbrella courts called General Courts, which replaced and dissolved pre-existing civil and criminal courts. The law dissolved the Prosecutor’s offices and tasked a single person with the roles of judge, prosecutor, and investigator.

 

General Courts, 2002-2015

 

In 2002, the 1994 Law was amended, reviving the role of the Prosecutor’s Office in General Courts. The prosecution offices were re-established in a gradual process over several years. The amended law also re-established specialized branches within general courts dealing separately with criminal and civil matters. In addition, this law allocated a number of branches of the Province Court of Appeals to have original jurisdiction over a number of cases including the most serious offenses, as well as political and media crimes. In these cases, the branches are called the Province Criminal Court.

 

General Courts, 2015 to Today

 

With the passage of the new Rules of Criminal Procedure in 2014 and its coming into force in June 2015, general courts underwent certain changes as well. Criminal courts were divided into Criminal Court One, Criminal Court Two, Military Court, Juvenile Court, and Revolutionary Court. Criminal Court One has jurisdiction over serious crimes such as those subject to the death penalty, life imprisonment, amputation, third degree, and higher, as well as political and media crimes. Criminal Court Two has jurisdiction over other crimes. Another change consists of the establishment of juvenile courts, which adjudicates crimes committed by individuals less than 18 years of age. In cases where the individuals less than 18 commit serious crimes such as those subject to the death penalty, however, Criminal Court One will have jurisdiction, observing rules of juvenile criminal procedure.

 

The Appellate System of General Courts, 1979-Present

 

The Legal Bill for the Establishment of General Courts of 11 September 1979, abolished appeal of most criminal courts’ decisions. The law of 1982 restricted the appeal possibility even further. According to the Islamic Republic authorities’ interpretation of Islamic Law, a qualified jurist’s decisions were not subject to appeal except under special circumstances, such as when the judge realized his own mistake, or another judge advised him so, or when he did not have jurisdiction over the case. Even in such situations, the case would not go to a higher court but would be subject to review by the same judge or another judge at his level. The judges were even urged to call their verdicts “opinions,” so that the possible change in the verdict would not be “haram” (“sinful,” the highest level of prohibition in Islam, disobedience of which would result in a sin).

 

In October 1988, the Majles (Iranian parliament) passed a law regarding review of court judgments. This law provided for an appeal if the conviction was claimed to be based on invalid documentation or false testimony. The defendant could also base an appeal on a point of law or a procedural violation.

 

The appellate system was expanded in other laws in the late 1980s and in 1993. The Law for the Establishment of Criminal Courts I and II of 11 July 1989 created the Branches of the Supreme Court. Crimes of less importance, tried in Criminal Court II, were subject to review by Criminal Court I.

 

For the most important crimes involving death punishment, which were under the jurisdiction of Criminal Court I, the law allowed limited appeal to the Branches of the Supreme Court. Defendants had the right to petition the Supreme Court for appeal in certain cases involving false testimony or procedural violations, and if granted, the case would be remanded to either another criminal court or the original one.

 

Finally, the Law for the Establishment of General and Revolutionary Courts of 1994, as amended in 2002, established an appellate court at each provincial capital, called Province Court of Appeals, composed of a three-judge panel, to review decisions made by both general and revolutionary courts. The Supreme Court was designated as the appellate authority for particular decisions, including those carrying the death penalty, as well as decisions made by the Province Criminal Court.

 

The amended law of 2002, continued the appellate procedure to the Branches of the Supreme Court established by the afore-mentioned law of 11 July 1989

 

The Supreme Court continues to be the competent authority to rule on new trials, which have been provided for in limited circumstances.

With the passage of the new Rules of Criminal Procedure in 2014 and its coming into force in June 2015, the Court of Appeals shall be the competent authority to hear appeals from Criminal Court Two decisions, and the Supreme Court shall hear appeals from Criminal Court One decisions.

Special Courts for the Clergy

 

These courts are rooted in a 1979 decree, issued by Ayatollah Khomeini, which established a committee of religious and noble figures in every region to purge the clergy of anti-revolutionary elements under the supervision of the Revolutionary Courts. Between late 1981 and 1984, a special court in the city of Qom handled, though not systematically, the trial of clerics.

 

On 29 July 1987, Ayatollah Khomeini officially appointed a prosecutor and a member of the clergy as Shari’a judge for Special Courts for the Clergy. On 6 August 1990, a directive was issued regulating the conduct of these courts, the jurisdictional ambiguity of which is such that it effectively extends to “anyone where one of the parties is a cleric” and to “all matters in which the Court is designated as competent by the Supreme Leader.”

 

The court, which was not mentioned in the Islamic Republic's constitution, was mandated to try “pseudo clerics, those related to/connected with the clergy, for public and/or anti-revolutionary crimes, and violations of the prestige of the clergy,” and where the principal suspect is a member of the clergy, “any co-conspirator or assistant, whether a cleric or not.”

 

These courts are generally not open to the public and can issue sentences for all acts and omissions punishable under codified Iranian laws or Shari’a or for any other acts or omissions which can bring dishonor to the clergy or to the Islamic Revolution. Further, in certain particular cases – which have not been defined – where no punishment has been devised by either the Penal Code or even the Shari’a, the Court “can rule as it deems fit.” 

 

The Appellate System of the Special Court for the Clergy, 1979-Present

 

There is no information on any appeal process for the Special Court for the Clergy prior to the 1990 directive. Article 49 of said directive set up, however, an appeals court called Special Appellate Court for the Clergy, the head of which is appointed by the Supreme Leader, to which the decisions of the lower court can be appealed.

 

Military Courts

 

The military court system, independent from the judiciary under the previous regime, became a part of it on 1 December 1981. The Judiciary Organization of the Armed Forces, established in 1986, replaced and merged other military courts and tribunals in existence at the time, namely the pre-revolution Judiciary Organization of the Army, the Revolutionary Tribunal of the Army (established on 8 December 1979), and the Revolutionary and General Court for the Revolutionary Guards (established on 15 July 1979.) The Judiciary Organization of the Armed Forces has its own Criminal Code and follows the country’s general rules of criminal procedure.

 

The Law of the Criminal Procedure of the Armed Forces of 15 May 1985 created Military Courts I and II. Military Court I has jurisdiction over more serious offenses, including those punishable by death, and Military Court II hears less serious crimes.

 

The Appellate System of Military Courts, 1979-Present

 

The law of 8 December 1979, establishing the Revolutionary Military Court, did not provide for any appeals. The Law of 15 May 1985 created a system of appeals through the creation of a two-tier system of courts. The decisions of Military Court II were subject to review by Military Court I. This law also provided that multiple Branches of the Supreme Court be designated as the appellate court to review decisions of Military Court I.

 

The judges

 

1979-1997: Prosecutors and judges are not necessarily law graduates and jurists. Shortly after the Islamic Revolution, a five-member Committee was established to purge the judicial system of undesirable elements, pursuant to the Legal Bill for the Modification of the Judiciary and the Law for Hiring Judges of 8 March 1979. The power of the committee was absolute and its decisions, resulting in a widespread purge of the judiciary, final.

 

The Law for the Conditions of Selection of Judges of 4 May 1981 established the conditions of eligibility for judges. The latter were to be hired among men who were legitimate children and had practical commitment to Islam and allegiance to the Islamic Republic. The law, which led to the hiring of clerics and Islamic legal scholars, also allowed hiring practically anyone as a judge who could “obtain the Judicial High Council’s permission.” Moreover, Note 2 of the Amendments of 4 October 1982 to this law allowed widespread employment of seminary students “who ha[d] general knowledge equivalent to a high school diploma” as judges at prosecutor’s offices in general as well as Revolutionary Courts.  

 

By 1989, the judiciary counted about 2,000 new judges trained in theological seminaries (graduates and students) and political appointees, many having replaced judges trained in law schools.

 

1997-Present: As of this writing (2013) the Law for Hiring Judges and its amendments of 4 October 1982, 7 February 1987, and 9 May 1988 are in full force and form the basis for hiring judges. The Executive Rules of Procedure of 22 December 1997 subjected such hiring to passing an entrance examination and successful completion of an apprenticeship program, the duration of which ranges between one and two years. The law does not limit hiring to men only but does not specify in what capacity women will be functioning, other than an advisory one.

Currently, judges are selected in accordance with the Guidelines on the Recruitment, Selection, and Internship for Judicial Candidates and the Hiring of Judges.

 

Dismissal of Judges: From 1979 to 1989, the judiciary was run by the Supreme Judicial Council which was composed of the head of the Supreme Court, the Prosecutor General (both of whom were appointed by the Supreme Leader), and three judges elected by the entire body of judges in the country. The Council had the power to hire and dismiss judges in accordance with the law.

 

The constitutional reforms of 1989 substituted the Supreme Judicial Council with one person, the Head of the Judiciary. The Supreme Leader, whose mandate is not subject to popular vote, appoints the Head of the Judiciary for a 5-year term. The latter has significant power to influence the dismissal of judges. Dismissal cases are referred to three types of disciplinary courts, presided over by judges appointed by the Head of the Judiciary, who has veto power over any decisions made by the relevant courts.

 

Two of these courts, established in 1991 and 2011, are charged with examining the judges’ conduct from a religious and ideological standpoint. The process does not necessarily involve the defendant and the final decision, left to the Head of the Judiciary, is not subject to appeal.

 

Human rights violations

Based on the available information, some or all of the following human rights may have been violated in this case:

 

  • The right to liberty and security of the person. The right not to be subjected to arbitrary arrest and detention.

 

Universal Declaration of Human Rights (UDHR), Article 3;

International Covenant on Civil and Political Rights (ICCPR), Article 9.1. 

 

  • The right not to be subjected to arbitrary or unlawful interference with his privacy, family, home or correspondence, nor to unlawful attacks on his honor and reputation. 

UDHR, Article 12, ICCPR, Article 17.1.

 

  • The right to freedom of thought, conscience, and religion, including the right to change and manifest one’s religion or belief.

UDHR, Article 18; ICCPR, Article 18.1, ICCPR, Article 18.2; 

Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief, Article 1  and Article 6.

 

In its general comment 22 (48) of 20 July 1993, the United Nation’s Human Rights Committee observed that the freedom to "have or to adopt" a religion or belief necessarily entailed the freedom to choose a religion or belief, including the right to replace one's current religion or belief with another or to adopt atheistic views, as well as the right to retain one's religion or belief. Article 18, paragraph 2, of the International Covenant on Civil and Political Rights bars coercion that would impair the right to have or adopt a religion or belief, including the use of threat of physical force or penal sanctions to compel believers or non-believers to adhere to religious beliefs and congregations, to recant their religion or belief or to convert.

 

  • The right to freedom of opinion and expression, including the right to hold opinions without interference and to seek, receive and impart information and ideas. 

UDHR, Article 19; ICCPR, Article 19.1 and ICCPR, Article 19.2.

 

  • The right to freedom of peaceful assembly. 

UDHR, Article 20; ICCPR, Article 21.

 

  • The right to freedom of association with others, including the right to form and join trade union for the protection of one’s interests. 

UDHR, Article 20; ICCPR, Article 22.1.

 

  • The right, as a member of a religious or ethnic minority, to enjoy one’s own culture or to profess and practice one’s own religion. 

UDHR, Article 18; ICCPR, Article 27.

 

  • The right to equality before the law and the right to equal protection of the law. 

UDHR, Article 7; ICCPR, Article 26.

 

The right to due process

  • The right to be presumed innocent until found guilty by a competent and impartial tribunal in accordance with law. 

UDHR, Article 11.1; ICCPR, Article 14.1 and Article 14.2.

 

Pre-trial detention rights

  • The right to know promptly and in detail the nature and cause of the charges against one.

UDHR, Article 9(2); ICCPR, Article 9.2 and Article 14.3.a

 

  • The right to counsel of one’s own choosing or legal aid and the right to meet with one’s attorney in confidence 

ICCPR, Article 14.3.d;

Basic Principles on the Role of Lawyers, Article 1 , Article 2, Article 5, Article 6, and Article 8.

 

  • The right to adequate time and facilities for the preparation of the defense case. 

ICCPR, Article 14.3.b; Basic Principles on the Role of Lawyers, Article 8

 

  • The right not to be compelled to testify against oneself or to confess to guilt. 

ICCPR, Article 14.3.g.

 

  • The right not to be subjected to torture and to cruel, inhuman or degrading treatment or punishment. 

UDHR, Article 5; ICCPR, Article 7; Convention Against Torture and Other Cruel Inhuman or Degrading Treatment and Punishment, Article 1, and Article 2.

 

Trial rights

  • The right to a fair and public trial without undue delay. 

ICCPR, Article 9.3, Article 14.1, Article 14.3.c.

 

  • The right to examine, or have examined the witnesses against one and to obtain the attendance and examination of defense witnesses under the same conditions as witnesses for the prosecution. 

ICCPR, Article 14.3.e

 

  • The right to have the decision rendered in public. 

ICCPR, Article 14.1.

 

Judgment rights 

  • The right to seek pardon or commutation of sentence. 

ICCPR, Article 6.4.

 

Capital punishment 
  • The inherent right to life, of which no one shall be arbitrarily deprived. 

Universal Declaration of Human Rights (UDHR), Article 3; International Covenant on Civil and Political Rights (ICCPR), Article 6.1; Second Optional Protocol to the ICCPR, aiming at the abolition of the death penalty, Article 1.1, Article 1.2.

 

  • The right not to be subjected to cruel, inhuman or degrading punishment. 

ICCPR, Article 7; Convention Against Torture and Other Cruel Inhuman or Degrading Treatment and Punishment, Article 1 and Article 2.

 

·      The right of a person not to be subjected to the capital punishment for an offence committed before the age of eighteen. 

 ICCPR, Article 6.5; Convention on the Rights of the Child, Article 37.a.

About this Case

Correct/ Complete This Entry

At the time of his arrest, Bahram was only 17. His main activity was to distribute CDs, which drew attention to insulting statements against Sunni beliefs by Shi’a religious figures.

News of the execution of Mr. Bahram Ahmadi was published in Roozonline on December 30, 2012. Additional information about his case was drawn from his recorded audio will, testimonies from his relatives and cellmates, published letters from his cellmates (HRANA April 25, 2014), letters from his parents to authorities (HRANA February 25, 2014), letters from Sunni clergies to authorities (Jaras September 18, 2013 and Tabesh September 26, 2013), Centre for Supporters of Human Rights on May 04, 2014, and several other sources.

Bahram Ahmadi lived in the town of Sanandaj in Kurdistan and was the ninth and last child in his family. He was studying math at Azadegan-e Baharan High School in Sanandaj. His father was a laborer.

According to his father, Mr. Ahmadi’s activities started at school, and in the mosque, in 2006. His goal was to help those who were poor and to raise awareness among people regarding the regime’s injustice. According to a person close to him, Mr. Ahmadi’s main activity was to distribute CDs, which drew attention to insulting statements against Sunni beliefs by Shi’a religious figures, but he didn’t belong to any specific group. Mr. Ahmadi co-defendants state that they are followers of the Shafi’i school of thought in Sunni Islam, and they promoted their beliefs in the region. They also tried to raise awareness so that the population is not exploited in the name of religion. (Centre for Supporters of Human Rights, May 4, 2014)

People close to him remember Mr. Ahmadi as calm, kind, and studious.When a new prisoner came to his ward, he would try to help procure some basic supplies to make the first days of prison less hard. He liked Kurdish ethnic food. Yogurt soup was one of his favorites.

Human rights organizations have protested the death sentences against these Sunni activists and due process violations in their cases. Sunni religious leaders, such as Molavi Abdolhamid, Friday Emam of Zahedan, and Hassan Amini, Director of the Emam Bokhara religious school in Sanandaj, issued open letters to the leaders and heads of the executive, judicial, and legislative branches of the Islamic Republic of Iran, calling for the annulment of the death penalty for Sunni prisoners. (Al Arabiya, September 19, 2013)

Arrest and detention

Mr. Ahmadi was arrested on September 19, 2009, in his family home in Sanandaj by agents of the Ministry of Intelligence, who did not show any arrest warrant. He was seventeen years old. His older brother Shahram had been arrested four months earlier.

Mr. Ahmadi spent seventeen months in solitary confinement at the Intelligence Ministry detention centers in Sanandaj, Hamedan, and Tehran.

During his detention period, Mr. Ahmadi was frequently tortured. He told his cellmates that his interrogators used electric shocks, lashing, food deprivation, and threats against his family, in order to get him to confess to having links to extremist groups whose goal was to overthrow the regime. Interrogators also insulted and demeaned Mr. Ahmadi as a Sunni and attacked his religious beliefs.

Mr. Ahmadi had no access to an attorney or visitation with his family during his interrogation. Except for a few times, they did not allow him to call his family either.

In March 2011, Mr. Ahmadi was transferred to Ward 1 of Raja’i Shahr Prison, where ordinary prisoners, charged with serious offenses, are held. In February 2012, he and other Sunni prisoners were transferred to Ward 4, Room 10, until November 13, 2012 when he was transferred to Qezelhesar Prison.

Trial

Mr. Ahmadi and nine other co-defendants were tried in Branch 28 of the revolutionary court on February 12, 2011. Based on the testimony of four defendants tried along with Mr. Ahmadi, they were not allowed to choose their defense attorneys. They met the attorney assigned to them less than half an hour before the trial to sign his engagement letter. The attorney strongly recommended that the defendants accept the charges against them, with the promise that they would be transferred to their home town, Sanandaj, and eventually released. Mr. Ahmadi and other defendants were taken to court and tried while handcuffed, shackled, and blindfolded. The session lasted 10 minutes, and the judge did not question defendants, nor ask them to make statements in their own defense. In his will, Mr. Ahmadi noted the vulgar and insulting behavior of the judge. (Mr. Ahmadi’s will - ABF research)

Charges

Based on the available information, Mr. Ahmadi and his co-defendants were accused of “waging war against God,” through “links to Salafi mini-groups” and “propaganda against the regime, through participating in ideological and political classes, possessing, selling, and buying books and CDs of speeches related to Sunni beliefs.” (Letter to Ban Ki-moon, September 2012 - ABF research)

The validity of the criminal charges brought against Mr. Ahmadi cannot be ascertained in the absence of the basic guarantees of a fair trial.

Evidence of guilt

Based on the testimony of the defendants, the confessions coerced during interrogations were used as evidence against them.

Mr. Ahmadi had also reported that his interrogators saw the promotion of his religious beliefs as an effort to overthrow the regime. He told a cellmate that his interrogators had told him that they will have him executed and wanted him to acknowledge the intention to overthrow the regime: “You are reviving ideas that we have tried for 35 years to undermine. You are fighting the ideals of the revolution and are at war with God and his Prophet.” (ABF research)

International human rights organizations have repeatedly condemned the government of the Islamic Republic of Iran for its systematic use of severe torture and solitary confinement to obtain confessions from detainees and have questioned the authenticity of confessions obtained under duress. In the case of political detainees, these confessions are, at times, broadcast. State television broadcasts confessions, during which prisoners plead guilty to vague and false charges, repent and renounce their political beliefs, and/or implicate others. Human rights organizations have also pointed to the pattern of retracted confessions by those prisoners who are freed.

Defense

The defendants note that the authorities did not allow them access to their families or legal counsel until their trial. They point out the fact that the court did not give them the opportunity to defend themselves, either.

Mr. Ahmadi and his co-defendant deny the charge of being linked to any Salafi or other extremist group. They note that the only reason for accepting the charges on their trial day was the false promises of their court-assigned lawyer of transfer to Sanandaj and leniency. They note that, at the time, following months of interrogations and solitary confinement, they were mentally disoriented and weak and gave in with the hope of seeing their family and benefiting from the court’s leniency. (ABF research)

In his will, recorded in prison, Mr. Ahmadi rejects all the charges against him and the co-defendants as lies and insists that their confessions were extracted through torture.

Mr. Ahmadi points to the disrespectful and insulting behavior of the judge during the trial: “He didn’t even allow me to speak.”

In his own defense, Mr. Ahmadi explained that he became active in promoting his religious beliefs “after two clerics, Bijan Daneshmand and Juybari, gravely insulted the mother of believers [Ayesheh] ... and other companions of the prophet and insulted Sunni beliefs and sanctities … . We have been in prison for the past four years and [the authorities] have convicted us, instead of putting those clerics on trial for their insults.”

My [real] charges, Mr. Ahmadi says, are “defending the dignity and honor of the Mother of the faithfuls [Ayesheh], Islam's Khalifs, and the companions of the prophet, defending God's oneness [unity], and opposing anyone who would deny God's oneness.” According to an informed source, Mr. Ahmadi believed that Iran’s leaders are not real Muslims. He thought that by claiming to represent the twelve Imam, the Islamic Republic’s Spiritual Leader is placing himself as an associate of God. The authorities considered his efforts to raise awareness on this issue to be “waging war against God.”

In a letter to President Rouhani, Mr. Ahmadi’s father states that “[his] son’s only crime was to call people to pray and to do good, as God has ordered us to do through the same religion the Iranian regime claims to represent.” (HRANA September 19, 2013)

A Summary of the Legal Defects in the Adjudication of Mr. Bahram Ahmadi’s Case

According to available information, Mr. Bahram Ahmadi was tried and sentenced to death on the charge of Moharebeh (“waging war with God”) and Efsad fel-Arz (“spreading corruption on Earth”) for his activities in promoting Sunni Islam and in protesting the Government’s discriminatory practices based on religion. However, pursuant to Iranian law, the crime of Moharebeh applies to situations where an individual or group takes up arms and engages in armed activities in order to fight the Government or deprive society of security. In other words, armed activities are an essential element of the crime of Moharebeh, whereas Mr. Bahram Ahmadi’s activities were peaceful. According to published information, Mr. Ahmadi’s activities consisted of distributing written materials and CD’s that directed people’s attention to Shiite officials’ insults and affronts to the beliefs of the adherents of the Sunni faith, but he did not belong to any group or organization. Mr. Ahmadi promoted the beliefs of Imam Shafe’i and wanted to prevent people from being abused [and discriminated against] in the name of religion. None of these activities constitutes a crime under Iranian laws.

According to available information, it seems that the death sentence was issued by taking into account the confession he made in the interrogation phase. According to the statements of persons close to Mr. Ahmadi, these admissions, broadcast on Iranian television, were made under torture and duress. In his statements, Mr. Ahmadi said that the interrogating officer humiliated him and insulted him and his beliefs, whereas under Iranian law, torture and duress of the defendant is illegal and considered a crime, and confessions obtained in this manner are without credence and legal value. Principle 38 of the Iranian Constitution, as well as certain domestic laws and international instruments to which Iran is a signatory, specifically so state, and go as far as to consider obtaining a confession through torture a crime and the perpetrators, criminals. Therefore, in addition to the fact that security agents tortured Mr. Bahram Ahmadi in violation of the law, the court citing a confession obtained under torture and duress as a basis of its ruling is in complete contravention of the law. It is also not clear whether or not the defendant in this case accepted and confirmed his admissions before the judge issuing the ruling in the case, because a confession can only be the basis of a ruling if it is made before the [trial] judge pronouncing a sentence in the case.

According to available information, Mr. Bahram Ahmadi was deprived of the right to an attorney during interrogations and at the preliminary investigations stage, and his access to an attorney at trial was [to an attorney] imposed upon him, with serious impediments [in consulting with the attorney]. According to Iranian law, a defendant may have access to the services of an attorney and the attorney can be present at all stages of the adjudication. In this case, however, Mr. Bahram Ahmadi was strictly prohibited from having an attorney during his detention at the Information detention center and in the preliminary investigations stage at the Prosecutor’s Office. Further, in the course of the trial, he was prevented from having an attorney of his own choosing and a court-appointed attorney who did not have an effective defense strategy was imposed on him. This was entirely against the law. Pursuant to the Law on the Rules of Criminal Procedure for General and Revolutionary Courts, Note 1 to Article 186, “If in crimes for which the law has mandated the punishments of Qesas of life, execution, stoning, and life imprisonment, the defendant does not personally introduce an attorney, it is mandatory that a court-appointed attorney be designated for him.” Not taking this provision into account would undoubtedly render the trial and the court’s decision null and void. The court’s action was entirely illegal and rendered the ruling, regardless of its substance, completely defective and without legal validity.

Judgment

Branch 28 of Tehran’s Revolutionary Court issued Mr. Ahmadi and other co-defendants’ death sentences the day of their trial on February 12, 2011. The sentence was later approved by the Supreme Court.

Mr. Ahmadi was executed secretly, along with five co-defendants on December 27, 2012, in Qezelhesar Prison, in violation of the protocol in place for executions. The family was not informed, and Mr. Ahmadi was not allowed a last visit with them. His parents heard about his execution from Sanandaj’s Majless deputy.

His body, still in shackles, was shown to the family before being buried by the authorities in a cemetery for executed prisoners in Karaj. (Behesht-e Sakineh)

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