Religion and State in Iran 1785–1906

Algar, Hamid

doi:10.1525/9780520327658

Cited by 191 publications

(7 citation statements)

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“…The wars forced on Iran by the new expanding European powers, such as Britain and Russia, led to internal disruptions and crisis. The ''trauma of defeat'' forced the state to start reforming its institutions, in particular the army and the administration system, in order to reinforce state power (Algar, 1969;Kamali, 2006). The administrative reforms were limited because of internal opposition from the royal court and external opposition from European powers.…”

Section: Social Movements Religion and Modernitymentioning

confidence: 99%

“…In the face of uneven economic development and foreign competition, the bazaris became highly dependent on government support. But because of the military weakness of the state they were not only left unprotected but also severely harmed by the government's concession policy, through which many economic concessions were made in favor of European capitalist powers; their economic position was weakened (Algar, 1969;Arjomand, 1984;Kasravi, 1951). The state's expenditures forced it to borrow from foreign banks and grant concessions to foreign companies in Persia.…”

Section: Social Movements Religion and Modernitymentioning

confidence: 99%

“…This, coupled with ultra-liberal market economic reforms, created many slums in the major cities. Both the indigenous civil-society groups, namely the ulama, the bazaris, intellectual religious groups, and the secular civil-society groups (such as intellectuals and political parties), were marginalized and excluded from the political life of the country (Algar, 1969;Abrahamian, 1982;Arjomand, 1984;Kamali, 1998). This resulted in the uprisings of the 1970s which gave rise to the Islamic Revolution (1977)(1978)(1979) which put an end to a thousandyear-old monarchy in Iran and established a republican regime.…”

Section: Iranian Selective and Authoritarian Modernitiesmentioning

confidence: 99%

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Multiple Modernities and Islamism in Iran

Kamali

2007

Social Compass

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The author challenges the idea of a single and homogeneous modernity. Multiple modernization programs have been launched in many countries in general and in Muslim countries in particular. A great part of the literature on modernization of Muslim countries ignores the multiplicity of modernization processes in those countries. Using Iran as an example, the author presents an alternative theoretical tool for understanding modern developments in Muslim countries. The author argues that Iran did not go through a single modernization program, but several, and was affected by many factors such as Western interventions and wars, internal socioeconomic and cultural transformations, and the emergence of new political groups and ideologies. Among others, Islamic groups and parties have been engaged in modern economic, political and sociocultural transformations. A genuine democratic system therefore should include Islamic groups and parties in order to strengthen and legitimize democratic systems.

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Section: Social Movements Religion and Modernitymentioning

confidence: 99%

Section: Social Movements Religion and Modernitymentioning

confidence: 99%

Section: Iranian Selective and Authoritarian Modernitiesmentioning

confidence: 99%

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Multiple Modernities and Islamism in Iran

Kamali

2007

Social Compass

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“…106 This concern may have been overstated, since religious scholars had on numerous occasions over the previous century resisted various policies of the Qajar regime, if not the existence and structure of the regime itself. 107 In any case, the constitutionalists so mistrusted Islamic scholars that they hoped to win them over "without letting them know of our real goals," according to Article 7 of the bylaws ratified at the meeting. 108 Article 10 urged activists not to publish material "related to the laws of Islam, or anything that would hand the weapon of excommunication (takfīr) to ill-wishers."…”

Section: T H E G L O B a L It Y O F A U T H E N T Ic Is L A Mmentioning

confidence: 99%

Weaving Iran Into the Tree of Nations

Kurzman¹

2005

Int. J. Middle East Stud.

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Nationalism insists on the uniqueness of each nation. So, too, does the study of nationalism. For example, Ernest Renan, a cheerleader of nationalism, used the imagery of each nation "hold[ing] one note in the concert of humanity." Elie Kedourie, who abhorred the excesses of nationalism, similarly identified its essence as a commitment to "the excellence of diversity." Whether focused on political borders or social solidarity, the concept of the nation necessarily marks insiders with a special status, distinct from all others. 1 At the same time, scholars have long recognized the homogeneity implicit in the global multiplication of nationalisms: each nation is unique, just like all the others. A century ago, Gilbert Murray noted the irony that "in almost every nation in the world from the Americans to the Chinese and the Finns, the same whisper from below the threshold [of consciousness] sounds incessantly in men's ears. 'We are the pick and flower of nations: the only nation that is really generous and brave and just."' In recent years, scholars have begun to emphasize the shared qualities of nationalisms-not just the expression of local claims in "internationally recognizable terms," writes Craig Calhoun, but also the construction of each nation as "a token of a global type. .. equivalent to other nations." This equivalence is situated within a global framework, Michael Billig has argued: "if 'our' nation is to be imagined in all its particularity, it must be imagined as a nation amongst other nations. The consciousness of national identity normally assumes an international context, which itself needs to be imagined every bit as much as does the national community." 2 Studies of globalization, starting from contrary premises, have reached similar conclusions. One of the founding observations of the field was the rise of global cultural homogeneity-"elements of commonality," in the cautious phrase of Wilbert E. Moore, who helped to found this field. 3 Yet a number of recent theories of globalization have come to emphasize the contemporaneous, and seemingly paradoxical, rise of national and other particularistic identities worldwide. The two phenomena are related, these theorists argue, because the insistence on such identities is itself a product of globalization. 4 Despite the considerable theoretical attention devoted to the international isomorphism of particularistic identities, few studies have sought to explore evidence of the global within the national. 5 But it would it be a mistake to conclude from this oversight that the link is inherently implicit. In at least one country, Iran, references to the global

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“…The quarrel between the two groups of 'ulamā' was one of the most important turning points in the history of Iranian constitutionalism, and has not been adequately studied. In the last decades, few studies have addressed the role of Islamic jurists in the constitutional movement (Algar 1969;H .ā 'irī 1977;Bayat 1991;Afary 1996;Arjomand 2012;Farzaneh 2015). However, the existing scholarship has provided merely a historical account of the quarrel between the pro-and anti-constitutionalist jurists, rather than examining judicial arguments put forth by both sides.…”

Section: Introductionmentioning

confidence: 99%

Divine vs. Human Law: The Quarrel between the Anti- and Pro-Constitutionalist Jurists in Iranian Constitutional Revolution of 1906

Tabar¹

2021

Religions

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This study investigated the quarrel between the pro-and anti-constitutionalist jurists following the establishment of the first National Consultative Assembly (Majlis) in Iran and the drafting of the first constitution in 1906. A group of shi῾ite jurists launched an attack on Majlis, in addition to the ideas of human legislation, freedom, and equality, by considering the Islamic Sharī῾a law to be a set of perfect and impeccable laws. In response to these oppositions, the pro-constitutional jurists argued in favor of the constitutional movement. In this paper, it is argued that the quarrel could be considered as evidence for the perennial tension between the divine and human law in Islam. It appears that examining this conflict may shed light on incidents shaping the history of contemporary Iran.

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Religion and State in Iran 1785–1906

Cited by 191 publications

References 0 publications

Multiple Modernities and Islamism in Iran

Multiple Modernities and Islamism in Iran

Weaving Iran Into the Tree of Nations

Divine vs. Human Law: The Quarrel between the Anti- and Pro-Constitutionalist Jurists in Iranian Constitutional Revolution of 1906

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