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People's Mojahedin Organization of Iran
Logo of the People's Mojahedin Organization of Iran
FormationSeptember 1965
FoundersMuhammad Hanifniyad • Sa'id Muhsin • 'Ali Asghar Badi'zadigan
TypeGuerrilla • Political • Military
Legal statusActive
HeadquartersCamp Ashraf (Iraq) • Camp Tirana (Albania)
SloganGod has preferred those who strive over those who sit with a great reward

People's Mojahedin Organization of Iran (Persian: سازمان مجاهدین خلق ایران), commonly referred to within Iran as the Monafiqin Organization (The Organization of Hypocrites), is a political-militant and terrorist organization espousing a hybrid Marxist-Islamic ideology. Since the 1970s, the group has been engaged in conflict with the established political systems of Iran, opposing both the Pahlavi monarchy and the subsequent Islamic Republic of Iran.

Following the Islamic Revolution of Iran in 1979, the organization orchestrated various operations against the Islamic Republic of Iran, including the assassination of political leaders and civilians, collaboration with the Ba'athist government of Iraq during the Iran-Iraq War, military incursions into Iran, propaganda campaigns, espionage, and the incitement of sabotage and civil unrest. While the organization has periodically received backing from Western powers, it has also been designated as a terrorist entity by several of those nations at various times.

The People's Mojahedin Organization (MEK) was founded in the 1960s as a response to the socio-political climate under Mohammad Reza Pahlavi. The founders, who initially mobilized under the banner of combating poverty and exploitation, eventually adopted armed struggle influenced by Marxist theory and the repressive measures of the Pahlavi state—a trajectory that resulted in the imprisonment, execution, or death of numerous members.

In 1975, the organization underwent a fundamental ideological schism, transitioning from an Islamic focus to Marxism. This shift, accompanied by internal purges and violence, led to the assassination of dissenting members and a loss of support from religious factions, including the Clergy.

Although the organization's guerrilla warfare during the 1970s did not independently precipitate a revolution, it is acknowledged to have significantly influenced the trajectory of the Islamic Revolution. In the post-revolutionary era, the MEK leadership transitioned into a militant opposition force against the Islamic Republic.

Political Status and Characteristics

The People's Mojahedin Organization of Iran (MKO), pejoratively known as the Monafiqin,[1] is a political-military[2] and terrorist organization[3] with an ideology derived from a synthesis of Marxism and Islam.[4] For over five decades, it has pursued political and military conflict with the ruling systems in Iran.[5]

The MEK is widely regarded as the most organized, violent, and prominent expatriate opposition group to the Islamic Republic, serving as its most potent armed adversary until the fall of the Ba'athist regime in Iraq in April 2003.[6] Despite enjoying international support, particularly from Western nations, it has also been classified as a terrorist organization by these same countries during specific periods.[7]

Scholars note that while the group's guerrilla struggle against the Pahlavi regime in the 1970s was insufficient to achieve revolution on its own, it had profound effects on the broader process of the Islamic Revolution of Iran.[8] Following the revolution, it stands as the only political group that, despite significant challenges, has maintained its opposition stance against the Islamic Republic for more than forty years.[9]

It is asserted that this organization has imposed the highest material and human costs on the Islamic Republic of Iran since its inception.[10] These costs include the assassination of high-ranking political and military leaders[11] as well as ordinary citizens,[12] collaboration with the Iraqi military during the Iran-Iraq War,[13] direct military invasions of Iran (Operations Aftab, Chelcheragh, and Forough Javidan),[14] as well as extensive media propaganda, intelligence operations, and support for internal unrest.[15]

Regarding terrorist activities, reports indicate that of the more than 17,000 martyrs (victims) of terror in Iran killed by approximately 30 different terrorist groups, the majority were assassinated by the Mojahedin. For instance, of the 1,969 citizens assassinated in 1981, 841 were victims of the Mojahedin.[16]

Researchers state that the organization's ideology, a synthesis of Islam and Marxism, aimed to establish a "monotheistic classless society" by ending Iran's dependency on the West, creating an independent economy, and redistributing wealth.[17] Their primary method was armed struggle to overthrow the monarchy (and later the Islamic Republic). However, many analysts believe the organization failed to achieve these goals, becoming theoretically Marxist for a period while practically pursuing its objectives through violent and undemocratic means.[18]

Under the leadership of Massoud Rajavi, which coincided with the revolution, the organization reportedly transformed into a religious-political cult governed by an autocratic structure centered on his personality.[19] Often referred to as "Massoud's Organization,"[20] the group was managed under strict cultic regulations regarding politics, religion, family life, and sexuality.[21] Dissenters were reportedly subjected to imprisonment and torture to prevent defection.[22]

Context of Emergence and Founding

According to historian Rasul Jafarian, the MEK was formed by several radicalized youth from the Freedom Movement (Nehzat-e Azadi), who were influenced by global revolutionary-Marxist movements and committed to armed struggle.[23] Its formation was predicated on two historical trends in Iran post-1941:[24] first, the rising popularity of Marxist revolutionary thought as a "scientific" model for social action;[25] and second, a new religious perspective seeking to modernize Islam.[26] This resulted in a synthesis where members utilized Marxism as a method of struggle while retaining religious affiliations.[27]

Ervand Abrahamian notes that the MEK emerged in the mid-1960s amidst socio-political tensions between the state and society, drawing primarily from the intellectual followers of the Freedom Movement of Iran. Its early membership consisted largely of individuals from religious families[28] across various social classes.[29]

Founders

The organization was established by three former members of the Freedom Movement and graduates of the University of Tehran: Muhammad Hanifniyad (1938-1972), Sa'id Muhsin (1939-1972), and 'Abd al-Rida Nikbin Rudsari (1942-2017).[30] By 1971, the core membership had expanded to twelve.[31] Initially seeking to alleviate poverty and exploitation, they eventually concluded that urban guerrilla warfare was the sole viable method for social reform, adopting the name "People's Mojahedin Organization of Iran."[32]

"I turned to the Qur'an. When I opened it... my eyes fell upon the war suras, Tawba and Anfal... I was thrilled; it revived the passion for struggle in the way of God... but my joy didn't last. I saw we had interpreted these verses with the help of Marxism... Without Marxism, what justification do we have for armed struggle?"[33]

Ideology and the Place of Religion

The MEK's ideology is characterized as a synthesis of Marxist theory and religious concepts, frequently utilizing Qur'anic verses to support its positions.[34] Rasul Jafarian notes that this synthesis created a structure that was neither fully religious nor purely materialist.[35] They have been described as "non-materialist Marxists."[36] While rejecting the primary tenet of materialism (the precedence of matter over spirit), they adopted other fundamental principles, such as historical materialism.[37]

A core tenet, influenced by Mehdi Bazargan, was the belief that the "way of God" and "human evolution" (a Marxist principle) are identical.[38] They viewed the material progression of history as divine, interpreting the missions of the Prophets (a) and Shi'a Imams (a), such as the uprising of Ashura, through this lens.[39] Consequently, figures like Karl Marx and Mao Zedong were regarded as "believers" because they advanced the path of human evolution.[40]

The Pahlavi regime labeled them "Islamic Marxists," claiming Islam was merely a cover for their Marxist beliefs.[41] The MEK retorted that while they accepted Marxism as a "science of struggle," Islam remained their source of cultural inspiration.[42]

Religious Beliefs and Practices

Early members hailed from religious backgrounds and were exclusively Shi'a.[43] Jafarian argues that despite later attempts to downplay early religiosity, the first generation was genuinely religious; however, the weaker religious foundation of subsequent generations facilitated the 1975 Marxist shift.[44] Following the 1975 split, the Muslim faction under Massoud Rajavi developed new rituals centered on his persona. For example, during Ahya ceremonies in Iraq, the names of Massoud and Maryam Rajavi were reportedly invoked after the Shi'a Imams (a) as "divine saints."[45]

The organization rejected traditional imitation (taqlid) in jurisprudence, viewing the Organization itself as the ultimate source of authority.[46] This resulted in the marginalization of Fiqh. While they observed certain Shari'a rules, they diverged from traditional Shi'a law in areas such as matrimony. A notable example was the 1985 marriage of Massoud Rajavi and Maryam Qajar Azadanlu, which occurred immediately after her organizational divorce from her previous husband, without observance of the mandatory waiting period ('idda).[47]

Ideological Works and Publications

The MEK initiated its study activities in 1965, focusing on religion, history, and revolutionary theory.[48] They rejected traditional Shi'a exegeses (such as those by Morteza Motahhari) in favor of interpreting the Qur'an and Nahj al-balagha through a Marxist lens to formulate a "Revolutionary Shi'ism."[49] Key publications include:

  • Metodolozhī-yi Shinākht (Methodology of Cognition): Their inaugural work, attempting to reconcile Marxist dialectics with the Qur'an. Ayatollah Khomeini characterized it as a Marxist book wrapped in an Islamic shell.[50]
  • Rāh-i Anbiyā Rāh-i Bashar (The Way of the Prophets is the Way of Mankind): Written by Hanifnejad, this text argued that prophetic missions aligned with human evolution and social struggle.[51]
  • Sīmā-yi Yak Musulmān (Portrait of a Muslim): Described the system of Prophet Muhammad (s) as a monotheistic classless society.[52]
  • Muqaddimih-yi Muṭāla'āt-i Marksīstī (Introduction to Marxist Studies): Written by Sa'id Mohsen to demonstrate that understanding Marxism was essential for any modern revolutionary struggle.[53]

The 1975 Ideological Change

In 1975, the organization officially declared a shift to Marxism. Their manifesto stated that after years of attempting to synthesize Islam and Marxism, they had concluded that Marxism was the "only true philosophy" for the liberation of the working class.[54] This declaration was accompanied by violent internal purges and the assassination of members who refused to convert, such as Majid Sharif-Vaghefi.[55]

The Marxist faction later formed the "Peykar" organization in 1979.[56] The remaining Muslim minority, mostly imprisoned at the time, attempted to reorganize after the revolution but faced deep suspicion from the religious public due to the "betrayal" of 1975.[57]

Relationship with the Clergy

Initially, segments of the clergy supported the MEK as a religious-revolutionary alternative to secular groups. Notable scholars, such as Sayyid Mahmoud Taleghani, provided backing.[58] However, the organization's rejection of traditional Fiqh and its 1975 Marxist shift turned this support into bitter enmity. Morteza Motahhari became a leading critic, warning Ayatollah Khomeini that the MEK resembled the "Khawarij," utilizing religion for political ends and equating Karl Marx with Imam al-Sadiq (a).[59]

Post-revolution, the MEK's power struggle with the clerical leadership escalated into full-scale conflict, resulting in the assassination of high-ranking clerics such as Sayyid Mohammad Beheshti and Mohammad-Javad Bahonar.[60]

Conflict with the Iranian Government

Urban guerrilla operations against the Pahlavi regime commenced in 1970, involving bombings and assassinations of officials and foreign advisors.[61] After the 1979 Revolution, the group initially presented itself as loyal to the new system but soon sought to overthrow it.[62] On June 20, 1981, they officially entered an armed phase against the Islamic Republic.[63]

Key Terrorist Acts

Exile in Iraq and Operation Forough Javidan

Following their defeat in Iran, the group relocated to Iraq, forming the "National Liberation Army" with the support of Saddam Hussein.[68] In July 1988, after the conclusion of the Iran-Iraq War, they launched Operation Forough Javidan (Eternal Light) in an attempt to capture Tehran. This invasion was repelled by Iranian forces in Operation Mersad.[69] They also reportedly assisted Saddam Hussein in suppressing the 1991 Sha'ban Uprising in Iraq.[70]

Bibliography and Filmography

Selected works and media regarding the organization include:

  • Sāzmān-i Mujāhidīn-i Khalq: Paydāyī tā Farjām (1965-2005): A comprehensive three-volume history based on documentary evidence.[71]
  • Cyanide (2016): A film directed by Behrouz Shoeibi depicting the internal purges of 1975.
  • Midday Adventures (2017) and Redline (2019): Films directed by Mohammad Hossein Mahdavian, covering the clashes of 1981 and Operation Mersad.
  • Sāzmān-i Mas'ūd (2019): An anthropological study of life within the organization by Mohsen Zal.[72]

Notes

  1. ↑ Dārābī, Jarayān-shināsī-yi siyāsī dar Īrān, 1389 Sh, p. 101; Ja'fariyān, Jarayān-hā wa sāzmān-hā-yi madhhabī-siyāsī-yi Īrān, 1396 Sh, p. 753.
  2. ↑ Ḥaq-bīn, Az Mujāhidīn tā Munāfiqīn, 1393 Sh, p. 19.
  3. ↑ A group of researchers, Sāzmān-i Mujāhidīn-i Khalq: Paydāyī tā Farjām, 1385 Sh, vol. 3, pp. 491-494; Ḥaq-bīn, Az Mujāhidīn tā Munāfiqīn, 1393 Sh, pp. 310-320.
  4. ↑ Ja'fariyān, Jarayān-hā wa sāzmān-hā-yi madhhabī-siyāsī-yi Īrān, 1396 Sh, p. 682; Fawzī, Taḥawwulāt-i siyāsī ijtimā'ī ba'd az Inqilāb-i Islāmī dar Īrān, 1384 Sh, p. 404.
  5. ↑ Ḥaq-bīn, Az Mujāhidīn tā Munāfiqīn, 1393 Sh, p. 19.
  6. ↑ Ḥaq-bīn, Az Mujāhidīn tā Munāfiqīn, 1393 Sh, pp. 19-20.
  7. ↑ A group of researchers, Sāzmān-i Mujāhidīn-i Khalq: Paydāyī tā Farjām, 1385 Sh, vol. 3, pp. 491-492.
  8. ↑ Abrahamian, Īrān bayn-i dū Inqilāb, 1382 Sh, p. 611.
  9. ↑ Ḥaq-bīn, Az Mujāhidīn tā Munāfiqīn, 1393 Sh, p. 19.
  10. ↑ Ḥaq-bīn, Az Mujāhidīn tā Munāfiqīn, 1393 Sh, p. 20.
  11. ↑ Abrahamian, Tārīkh-i Īrān-i Mudirn, 1389 Sh, p. 317.
  12. ↑ A group of researchers, Sāzmān-i Mujāhidīn-i Khalq: Paydāyī tā Farjām, 1385 Sh, vol. 2, p. 680.
  13. ↑ Zāl, Sāzmān-i Mas'ūd, 1398 Sh, p. 31.
  14. ↑ A group of researchers, Sāzmān-i Mujāhidīn-i Khalq: Paydāyī tā Farjām, 1385 Sh, vol. 3, pp. 303-313.
  15. ↑ Ḥaq-bīn, Az Mujāhidīn tā Munāfiqīn, 1393 Sh, p. 20.
  16. ↑ "Barā-yi nukhustīn bār āmār wa iṭṭilā'āt-i shuhadā-yi waqāyi'-i turūrīstī-yi Īrān dar sāl-i 1360 Sh muntashir shud", *Habilian*.
  17. ↑ Abrahamian, Īrān bayn-i dū Inqilāb, 1382 Sh, p. 607.
  18. ↑ Fawzī, Taḥawwulāt-i siyāsī ijtimā'ī ba'd az Inqilāb-i Islāmī dar Īrān, 1384 Sh, pp. 425-428.
  19. ↑ Abrahamian, Islām-i Rādīkāl: Mujāhidīn-i Īrānī, 1386 Sh, pp. 326-327; Zāl, Sāzmān-i Mas'ūd, 1398 Sh, pp. 51-59.
  20. ↑ Zāl, Sāzmān-i Mas'ūd, 1398 Sh, p. 23.
  21. ↑ Zāl, Sāzmān-i Mas'ūd, 1398 Sh, pp. 254-260.
  22. ↑ A group of researchers, Sāzmān-i Mujāhidīn-i Khalq: Paydāyī tā Farjām, 1385 Sh, vol. 3, pp. 159-174.
  23. ↑ Ja'fariyān, Jarayān-hā wa sāzmān-hā-yi madhhabī-siyāsī-yi Īrān, 1396 Sh, p. 545.
  24. ↑ Shāmlū, "Ta'thīr-i guftmān-hā-yi inqilābī-yi Īrān-i mu'āṣir...", 1401 Sh, p. 158.
  25. ↑ Shāmlū, "Ta'thīr-i guftmān-hā-yi inqilābī-yi Īrān-i mu'āṣir...", 1401 Sh, pp. 158-160.
  26. ↑ Ja'fariyān, Jarayān-hā wa sāzmān-hā-yi madhhabī-siyāsī-yi Īrān, 1396 Sh, p. 659.
  27. ↑ Shāmlū, "Ta'thīr-i guftmān-hā-yi inqilābī-yi Īrān-i mu'āṣir...", 1401 Sh, pp. 161-163.
  28. ↑ Abrahamian, Īrān bayn-i dū Inqilāb, 1382 Sh, p. 603.
  29. ↑ Abrahamian, Īrān bayn-i dū Inqilāb, 1382 Sh, pp. 604-605.
  30. ↑ Zāl, Sāzmān-i Mujāhidīn-i Khalq, 1400 Sh, pp. 73-74.
  31. ↑ Zāl, Sāzmān-i Mujāhidīn-i Khalq, 1400 Sh, p. 74.
  32. ↑ Ja'fariyān, Jarayān-hā wa sāzmān-hā-yi madhhabī-siyāsī-yi Īrān, 1396 Sh, p. 661; Zāl, Sāzmān-i Mujāhidīn-i Khalq, 1400 Sh, pp. 74-75.
  33. ↑ Mulāyirī, Qimār-i dīgar, 1401 Sh, p. 161.
  34. ↑ Ja'fariyān, Jarayān-hā wa sāzmān-hā-yi madhhabī-siyāsī-yi Īrān, 1396 Sh, pp. 667, 682.
  35. ↑ Ja'fariyān, Jarayān-hā wa sāzmān-hā-yi madhhabī-siyāsī-yi Īrān, 1396 Sh, p. 670.
  36. ↑ Nolte, Islām-garāyī, 1399 Sh, p. 270.
  37. ↑ Ja'fariyān, Jarayān-hā wa sāzmān-hā-yi madhhabī-siyāsī-yi Īrān, 1396 Sh, p. 681.
  38. ↑ Abrahamian, Islām-i Rādīkāl, 1386 Sh, p. 116.
  39. ↑ Abrahamian, Islām-i Rādīkāl, 1386 Sh, pp. 116-117.
  40. ↑ Ja'fariyān, Jarayān-hā wa sāzmān-hā-yi madhhabī-siyāsī-yi Īrān, 1396 Sh, p. 677.
  41. ↑ Abrahamian, Īrān bayn-i dū Inqilāb, 1382 Sh, p. 608; Ja'fariyān, Jarayān-hā wa sāzmān-hā-yi madhhabī-siyāsī-yi Īrān, 1396 Sh, p. 736.
  42. ↑ Abrahamian, Īrān bayn-i dū Inqilāb, 1382 Sh, p. 608.
  43. ↑ Abrahamian, Īrān bayn-i dū Inqilāb, 1382 Sh, pp. 603, 606.
  44. ↑ Ja'fariyān, Jarayān-hā wa sāzmān-hā-yi madhhabī-siyāsī-yi Īrān, 1396 Sh, pp. 684, 688.
  45. ↑ Zāl, Sāzmān-i Mas'ūd, 1398 Sh, pp. 235-236.
  46. ↑ Zāl, Sāzmān-i Mas'ūd, 1398 Sh, p. 229.
  47. ↑ Ḥaq-bīn, Az Mujāhidīn tā Munāfiqīn, 1393 Sh, pp. 236-237.
  48. ↑ Abrahamian, Islām-i Rādīkāl, 1386 Sh, p. 110.
  49. ↑ Ja'fariyān, Jarayān-hā wa sāzmān-hā-yi madhhabī-siyāsī-yi Īrān, 1396 Sh, pp. 665, 671.
  50. ↑ Ja'fariyān, Jarayān-hā wa sāzmān-hā-yi madhhabī-siyāsī-yi Īrān, 1396 Sh, pp. 672-673.
  51. ↑ Ja'fariyān, Jarayān-hā wa sāzmān-hā-yi madhhabī-siyāsī-yi Īrān, 1396 Sh, pp. 674-675.
  52. ↑ Abrahamian, Īrān bayn-i dū Inqilāb, 1382 Sh, p. 605.
  53. ↑ A group of researchers, Sāzmān-i Mujāhidīn-i Khalq: Paydāyī tā Farjām, 1385 Sh, vol. 1, pp. 327-328.
  54. ↑ Abrahamian, Īrān bayn-i dū Inqilāb, 1382 Sh, p. 609.
  55. ↑ Ja'fariyān, Jarayān-hā wa sāzmān-hā-yi madhhabī-siyāsī-yi Īrān, 1396 Sh, p. 713; A group of researchers, Sāzmān-i Mujāhidīn-i Khalق, 1385 Sh, vol. 2, pp. 3-21.
  56. ↑ Ja'fariyān, Jarayān-hā wa sāzmān-hā-yi madhhabī-siyāsī-yi Īrān, 1396 Sh, p. 762.
  57. ↑ Mulāyirī, Qimār-i dīgar, 1401 Sh, p. 335.
  58. ↑ Ja'fariyān, Jarayān-hā wa sāzmān-hā-yi madhhabī-siyāsī-yi Īrān, 1396 Sh, pp. 690-691.
  59. ↑ Muṭahharī, Nāmih-yi tārīkhī-yi Ustād Muṭahharī bih Imām Khumaynī, 1396 Sh, pp. 16-18.
  60. ↑ A group of researchers, Sāzmān-i Mujāhidīn-i Khalq, 1385 Sh, vol. 2, pp. 593-646.
  61. ↑ Abrahamian, Īrān bayn-i dū Inqilāb, 1382 Sh, p. 606.
  62. ↑ A group of researchers, Sāzmān-i Mujāhidīn-i Khalq, 1385 Sh, vol. 2, pp. 345-348.
  63. ↑ Zāl, Sāzmān-i Mas'ūd, 1398 Sh, p. 29.
  64. ↑ A group of researchers, Sāzmān-i Mujāhidīn-i Khalq, 1385 Sh, vol. 2, pp. 593-610.
  65. ↑ A group of researchers, Sāzmān-i Mujāhidīn-i Khalq, 1385 Sh, vol. 2, pp. 627-646.
  66. ↑ A group of researchers, Sāzmān-i Mujāhidīn-i Khalq, 1385 Sh, vol. 2, pp. 654-687.
  67. ↑ A group of researchers, Sāzmān-i Mujāhidīn-i Khalq, 1385 Sh, vol. 2, p. 687.
  68. ↑ Zāl, Sāzmān-i Mas'ūd, 1398 Sh, p. 31.
  69. ↑ Ḥaq-bīn, Az Mujāhidīn tā Munāfiqīn, 1393 Sh, pp. 284-292.
  70. ↑ "Naqsh-i Munāfiqīn dar surkūb-i Intifāḍih-yi Sha'bāniyyih", *Quds Daily*.
  71. ↑ Ḥaq-bīn, Az Mujāhidīn tā Munāfiqīn, 1393 Sh, p. 20.
  72. ↑ Zāl, Sāzmān-i Mas'ūd, 1398 Sh, pp. 16-24.

References

  • Abrahamian, Ervand, Islām-i Rādīkāl: Mujāhidīn-i Īrānī [Radical Islam: The Iranian Mojahedin], trans. Farhād Mahdawī, Germany, Nima Publishing, 1386 Sh.
  • Abrahamian, Ervand, Īrān bayn-i dū Inqilāb [Iran Between Two Revolutions], trans. Aḥmad Gul-muḥammadī and Ibrāhīm Fattāḥī, Tehran, Ney Publishing, 1382 Sh.
  • Abrahamian, Ervand, Tārīkh-i Īrān-i Mudirn [A History of Modern Iran], trans. Muḥammad-Ibrāhīm Fattāḥī, Tehran, Ney Publishing, 1389 Sh.
  • Fawzī, Yaḥyā, Taḥawwulāt-i siyāsī ijtimā'ī ba'd az Inqilāb-i Islāmī dar Īrān [Socio-political developments after the Islamic Revolution in Iran], Tehran, Urouj Publishing, 1384 Sh.
  • Ḥaq-bīn, Mahdī, Az Mujāhidīn tā Munāfiqīn [From Mojahedin to Monafiqin], Tehran, Islamic Revolution Document Center, 1393 Sh.
  • Ja'fariyān, Rasūl, Jarayān-hā wa sāzmān-hā-yi madhhabī-siyāsī-yi Īrān [Religious-political currents and organizations in Iran], Tehran, Elm Publishing, 1396 Sh.
  • Muṭahharī, Murtaḍā, Nāmih-yi tārīkhī-yi Ustād Muṭahharī bih Imām Khumaynī [Historical letter of Professor Motahhari to Imam Khomeini], Tehran, Sadra Publications, 1396 Sh.
  • Mulāyirī, Muṣṭafā, Qimār-i dīgar [Another Gamble], Tehran, Book Parseh, 1401 Sh.
  • Zāl, Muḥsin, Sāzmān-i Mas'ūd [Massoud's Organization], Tehran, Kavir Publications, 1398 Sh.
  • Zāl, Muḥsin, Charīk-i Mujāhid-i Khalq [The Mojahed-e Khalq Guerrilla], Tehran, Mahris Publishing, 1400 Sh.
  • A group of researchers, Sāzmān-i Mujāhidīn-i Khalq: Paydāyī tā Farjām [The People's Mojahedin Organization: From Emergence to the End], Tehran, Institute for Political Studies and Research, 1385 Sh.

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