جستجوی مقالات مرتبط با کلیدواژه « Iranian constitution » در نشریات گروه « تاریخ »

In the late 19th and early 20th centuries, Iran and the Ottoman Empire witnessed political movements triggered by the weakening of social solidarity, mainly due to the changes in the external and internal conditions of the Islamic world and a long period of political and social processes. From this point of view, the theologians (ulemaʾ) in both countries began their theoretical and practical activities to preserve and stabilize their societies. Among these scholars were the ulemaʾ of Najaf, who played a significant role in the development of new concepts and the transmission of ideas between the two countries due to their residence on Ottoman soil and their strong cultural ties with Iran. One of these ulemaʾ was Agha Najafi Quchani, a disciple of Akhund Khorasani and one of the defenders of his principled approach to the constitution. This article attempts to examine Aghanajafi Quchani’s approach to the challenges of maintaining social solidarity and protecting the citadel of Islam (Beyze-ye Islam) in the Iranian and Ottoman constitutions. The article argues that in Agha Najafi’s view, the four main components of constitutionalism, collective rationality, moral freedom and social equality were the basis for the maintenance of social solidarity and the protection of the citadel of Islam. This article was written using a documentary research method and is based on Durkheim’s theory of social solidarity

One of the most important issues of the constitutional era, which brought many intellectual challenges and influenced the fate of the new political system of Iran's constitutional era, was the meaning and concept of "constitution" and the subsequent intellectual disputes caused by the different understandings of this new political concept. A number of scholars, intellectuals and other strata were involved in the discussion on the meaning, and other classes. Azerbaijan not only played an important political role in the realization of the constitutional revolution, but also an important part of the intellectual disputes took place among Azerbaijani scholars. emergence of constitutional thought and constitutionalism as well as the process of establishing a political system based on the Constitution, led to a classification among the scholars of Azerbaijan, whereupon, different views of the constitution and its relationship with religious political doctrines were presented. It seems that the scholars of Azerbaijan held opposing positions based on religious concerns, development of political affairs and, of course, social and economic considerations. Apart from the fact that these positions were sometimes fundamentally incompatible with the essence and nature of the Constitution, they also found important views and decisive political actions in the field of political action. The group seeking legitimacy, feeling threatened by the new amendments, considered the inviolability and incompatibility of the constitution with the Islamic system and tried to transform the national parliament into an Islamic parliament. The constitutional scholars, on the other hand, who knew the contrast between the new order and the Islamic system, saw it as an advantage over the authoritarian system and a method to limit tyranny, and deliberately presented the Iranian constitution as a combination between the principles of Sharia and constitutionalism.  Based on political treatises, newspapers and original sources, this important topic was examined in a descriptive-explanatory manner.

Occurrence of constitutional revolution in foreign press, particularly Caucasian press had reflections. The present study is on the content analysis of Iranian constitution from Modernizing Mollanasreddin magazine point of view. In Mollanasreddin belief Iranians did not have a clear comprehension of the constitution concept due to its importation, absence of background on western modern meanings and Iranians’ special intellectual conditions. Mollanasreddin with awareness on Iranians constitutionalists’ replication, frankly, emphasized on its western origin. This was based on Iranians understanding of constitution while they wanted to execute a pattern in their traditional society without considering that constitution was a conclusion of a long process in western history and corresponded with intellectual platforms arisen from requisite knowledge and awareness. Therefore, attempts for western constitution conformity with Iranians society was like misfit trousers that could not endure for a long time in the immature constitution of Iran. Iran was a country that everything was reshaped and had a change from constitution and parties to separation of powers. The domain of presented alterations in Iranian constitution and its contrast with western constitution was too much that Iranians could be considered as constitution-fanciers and thus Iranians society required a long way to reach the constitution.