Relevant bibliographies by topics / History (Islamic Revolution)

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'History (Islamic Revolution)'

Author: Grafiati
Published: 4 June 2021
Last updated: 12 February 2022

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Journal articles on the topic "History (Islamic Revolution)"

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Arjomand, S. A. "Has Iran's Islamic Revolution Ended?" Radical History Review 2009, no. 105 (September 23, 2009): 132–38. http://dx.doi.org/10.1215/01636545-2009-009.

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El-Affendi, Abdelwahab. "Turabi’s Revolution." American Journal of Islam and Society 9, no. 2 (July 1, 1992): 262–65. http://dx.doi.org/10.35632/ajis.v9i2.2559.

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The establishment of a new political system and social order as a resultof a conscious Islamization effort is an important event in contemporary worldhistory. The Islamic revolution in Iran and the establishment of an Islamicrepublic in that country in 1979 was such a landmark event. A developmentwhich may have a similar significance for the 1990s is the emergence of a formalsocial and political Islamization effort in Sudan following the revolutionof 1989. In Sudan, the National Islamic Front led by Hasan lbrabi is workingwith the revolutionary regime of Omar Hassan al-Bashir in a major effort totransform Sudan on the basis of a more active adherence to Islamic ideals andstandards.The Iranian and Sudanese experiences have many differences but also someimportant similarities. One of these is that in both cases, important intellectualleaders, the Ayatollah Khomeini in Iran and Hasan Turabi in Sudan, hadbeen engaged in a long-term effort to define what a truly Islamic political systemand social order should be. As a result, the revolutions of 1979 and 1989 broughtto power groups possessing explicit conceptualizations regarding the nature ofthe systems to be implemented and leaders who were willing to work withgovernments to assist in this process of conscious Islamization.Hasan lbrabi has a long history of active involvement in Sudanese politics.By 1989 he had helped to create both an effective political organization, theSudanese Muslim Brotherhood, and an articulated ideology of sociopoliticalIslamization. The organization and the ideology provide the foundation for whatwas in many ways to become “Turabi’s revolution.”Abdelwahab El-Affendi, a journalist, political scientist, and diplomat, providesus with a description and analysis of this intellectual and political force.His substantial account of lhrabi’s revolution has the special benefits and difficultiesof being written by “an Islamist engaged in studying the very movementwithin which I grew up and the general aims of which I still vehementlysupport.” This book becomes, as a result, a case study of a number of verydifferent but important topics. There is the very nature and methodology ofthe author and the undertaking, as well as the issues raised by the content of ...
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Lotfalian, M. "Islamic Revolution and the Circulation of Visual Culture." Radical History Review 2009, no. 105 (September 23, 2009): 163–67. http://dx.doi.org/10.1215/01636545-2009-014.

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Cole, Juan R. I., Nikki R. Keddie, and Eric Hooglund. "The Iranian Revolution and the Islamic Republic." American Historical Review 93, no. 1 (February 1988): 200. http://dx.doi.org/10.2307/1865803.

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Alterman, Jon B. "Iran: Came the Revolution." Current History 100, no. 642 (January 1, 2001): 27–32. http://dx.doi.org/10.1525/curh.2001.100.642.27.

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Long-time watchers of Iranian politics [believe] Iran is moving away from the politics of Islamic revolution and toward the traditional politics of Iran. … [But] authoritarianism is a recurring theme in Iranian history, and some Iranian scholars openly wonder whether the reformists will be any less authoritarian than the conservative clerics.
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Ghamari-Tabrizi, Behrooz. "Reconsidering the Iranian Revolution, Forty Years Later." Current History 118, no. 812 (December 1, 2019): 343–48. http://dx.doi.org/10.1525/curh.2019.118.812.343.

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Asad Zaman, Asad Zaman. "Launching a Revolution, based on Islamic Foundations." journal of king Abdulaziz University Islamic Economics 32, no. 2 (July 5, 2019): 77–88. http://dx.doi.org/10.4197/islec.32-2.5.

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Conventional economics is deeply and fundamentally flawed, beyond the possibility of reform and repair. Its failings in the real world became obvious to all following the global financial crisis. The root of the problem is the theory of human behavior represented by “homo economicus”. The idea that short-sighted greed is “rational” is sheer folly. The theory is maintained in face of overwhelming empirical evidence to the contrary only because it serves the ideological interests of the rich and powerful capitalist classes. The philosophy of wealth maximization has led to the destruction of families, societies, economies, environment, fauna, and flora, as all are ruthlessly exploited for the creation and maximization of profits. Islamic teachings created a revolution in world history by promoting a society based on cooperation, generosity, and social responsibility. These ideas, completely missing from modern economics, have the same revolutionary potential today. The challenge for the Muslims today is to demonstrate this potential by translating these ideas into reality.
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Rahimian, Mohammad, and Abbas Keshavarz Shokri. "Role of Social Groups and Classes in the Islamic Revolution of Iran." Review of European Studies 9, no. 3 (July 16, 2017): 100. http://dx.doi.org/10.5539/res.v9n3p100.

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The main objective of the paper is to study the role of social groups and classes and their alliance in the Islamic Revolution. The methodology used in this study is the qualitative document analysis. The results showed that the chasm among social forces was moderately wide before the Revolution and the alliance among social forces was weak after the Revolution and in the new regime, therefore, the extent of transfer of power was so vast which led to a large-scale revolution.
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Rais, Muhammad. "SEJARAH PERKEMBANGAN ISLAM DI IRAN." Tasamuh: Jurnal Studi Islam 10, no. 2 (November 7, 2018): 273–88. http://dx.doi.org/10.32489/tasamuh.37.

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In the 1935 the name of Persia was succeeded by Iran, and then in Revolution 1979, Iran was became Islamic Republic of Iran state (al-Jumhuria al-Islamia Iran). Ayatullah Khomeini as revolutionary leader and Syiah figure was successfully lead the Iran State to fuse between modern and al-Imam conception (Imamiyah). The paper will describe the existence of Islam in history of Iran before and after Iran Revolution in 1979. The development of Islam in Iran more related to the Syiah that dominated in population, politics, social order, and so forth. Iran population (in 2000) amount to 159.051.000 people, that 93% is Syiah, 5% Sunni, and 2% the others. It means the number of Syiah population that juridical Iran as Islamic State of Syiah. Therefore, to know about the history of Islam in Iran, we must to understand of the Syiah. In other word, the development of Islam in Iran is related to the development of Syiah in Iran, because of prescribed by the rules of qanun (legal statute of Iran) after Iran Revolution (1979) was based on mazhab Syiah, is Wilāyat al-Faqīh. However, upon Ayatullah Khomeini death, on June 3rd 1989, after Gulf War, Ali Khomeini successes to the government. Under his government, Ali Khomaeini which involves the ulama reforms the characters of liberal Western to Islamic in social order of society.
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Rais, Muhammad. "Sejarah Perkembangan Islam di Iran." TASAMUH: Jurnal Studi Islam 10, no. 2 (September 3, 2018): 273–88. http://dx.doi.org/10.47945/tasamuh.v10i2.73.

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In the 1935 the name of Persia was succeeded by Iran, and then in Revolution 1979, Iran was became Islamic Republic of Iran state (al-Jumhuria al-Islamia Iran). Ayatullah Khomeini as revolutionary leader and Syiah figure was successfully lead the Iran State to fuse between modern and al-Imam conception (Imamiyah). The paper will describe the existence of Islam in history of Iran before and after Iran Revolution in 1979. The development of Islam in Iran more related to the Syiah that dominated in population, politics, social order, and so forth. Iran population (in 2000) amount to 159.051.000 people, that 93% is Syiah, 5% Sunni, and 2% the others. It means the number of Syiah population that juridical Iran as Islamic State of Syiah. Therefore, to know about the history of Islam in Iran, we must to understand of the Syiah. In other word, the development of Islam in Iran is related to the development of Syiah in Iran, because of prescribed by the rules of qanun (legal statute of Iran) after Iran Revolution (1979) was based on mazhab Syiah, is Wilāyat al-Faqīh. However, upon Ayatullah Khomeini death, on June 3rd 1989, after Gulf War, Ali Khomeini successes to the government. Under his government, Ali Khomaeini which involves the ulama reforms the characters of liberal Western to Islamic in social order of society
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Dissertations / Theses on the topic "History (Islamic Revolution)"

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Shams-Esmaeili, Fatemeh. "Official voices of a revolution : a social history of Islamic republican poetry." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:b6f2561b-fd26-4064-88b8-f365d7abf2e4.

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This thesis is primarily concerned with the literary aspects of the Islamic Republic of Iran. Its immediate focus rests on the evolution of the Islamic republican poetic trend, encompassing both the disillusioned and conformist voices that rose to prominence in the course of the 1979 Revolution and their on-going engagement with the ruling political power. In this vein, this thesis investigates the various cultural policies of the state, as well as select political transformations of the past three decades, all of which played a pivotal role in this literary evolution. The thesis shows how the official poets that emerged during the 1979 Revolution, and which proved significantly active throughout the immediate history subsequent to that event (war with Iraq, the death of Ayatollah Khomeini and the rise and fall of the reform movement), evolved over time and thereby either received political support for their commitment to the state ideology or became gradually excluded from official cultural institutions. Finally, this thesis reviews the manner in which state strategies have shaped an institutionalised form of poetry that is monitored and reinforced by the Supreme Leader of the Islamic Republic and official cultural authorities. It demonstrates how an innate linking of the project of Islamic republican literature to underlying ideologically defined notions such as 'religious verse', 'legitimate poetry' and 'commitment' was and continues to be an intrinsic part of the literary foundations of the ideological apparatus of the Islamic Republic.
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Duran, Alejandro A. "The Iranian Green Movement and the Journey of Democracy in the 20th and 21st Centuries." Scholarship @ Claremont, 2016. http://scholarship.claremont.edu/cmc_theses/1315.

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The Green Movement of 2009 was a moment where the Iranians took to the streets and protested for democracy. This is nothing new, throughout the whole 20th century gave Iranian people many different options of their country. This thesis examines those moments and differentiates the Green Movement as an event that is unique in that it has not yet led to top-down reforms. Previous literature has yet to incorporate the Green Movement in contemporary analysis of Iranian history.
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Berry, Adam Jan. "From 'exporting the revolution' to 'postmodern Pan-Islamism' : a discourse analysis of the Islamic Republic of Iran's ideology, 1979-2009." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:d3c9d107-002a-4732-a37b-f08a90736995.

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Since the early days of 1979, the Islamic Revolution of Iran has been seen as a phenomenon unique in history, one which must be viewed as somehow separate from other political Islamic movements in the 20th century. In chapter 1, this thesis problematizes this interpretation of the Revolution by analyzing it through the lens of an earlier ideological movement, pan-Islamism, and applying methods from the study of conceptual history to draw linkages between this movement and the Islamic Revolution, rooting it more deeply in the region’s political and intellectual history, and casting light on the poorly-understood pan-Islamic aspects of Iran’s Revolutionary ideology. In chapter 2, it applies methodological innovations from the digital humanities, more specifically corpus linguistics, in carrying out a series of five case studies to examine the transformation of Iranian ideology over time, by analyzing a set of five text corpora comprised of individual leaders’ writings and speeches. It further illustrates how theoretical advances in discourse analysis and history seem to be moving towards the same point, and how the application of corpus linguistic methods advances these bodies of theory. Chapters 3 through 7 comprise the case studies, which are, in order: Ruhollah Khomeini and Ali Khamenei, the two Supreme Leaders; Ali Akbar Hashemi Rasfanjani, Mohammad Khatami, and Mahmoud Ahmadinejad, the three Presidents since 1989. These chapters illustrate through analysis of the textual data how each political leader has adapted the received political discourse to the exigencies of their times, and how pan-Islamism itself has remained a consistent, albeit dynamic, linking thread running through the period 1979-2009. By studying pan-Islamism in the Iranian context, we can explain several features of Iranian political discourse which otherwise seem incomprehensible, and better situate the Islamic Republic within the political and discursive transformations taking place at the regional level of the Middle East, and the global level of the Muslim umma.
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Moinian, Mohammad. "L'évolution du ministère public en droit iranien." Thesis, Aix-Marseille 3, 2011. http://www.theses.fr/2011AIX32021.

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La Révolution Islamique de 1979 met fin à la monarchie constitutionnelle puis au ministère public en tentant de remédier aux difficultés récurrentes rencontrées par le système judiciaire depuis le début du siècle. Les institutions, furent complètement remaniées, dans l’intérêt du nouveau régime et afin de mettre en place, en rénovant le lien historique entre religions et institutions, une version politisée de l’Islam. Les révolutionnaires, insuffisamment préparés, manquant d’expérience et de connaissances, constatèrent l’échec des nouvelles politiques en matière judiciaire. Le ministère public était indispensable à l’exécution des missions régaliennes de maintien de la sécurité intérieure et de l’ordre public ainsi qu’au fonctionnement de la justice. Cette institution, présente sous des formes archaïques depuis l’antiquité et modernisée lors de la Révolution Constitutionnelle du début du XXème siècle, fut rétablie en 2002
The Islamic Revolution of 1979 broke up the constitutional monarchy then disbanded the public prosecution institution to make an attempt to solve the chronic issues encountered by the judicial system since the beginning of the century. The institutional system was entirely overhauled, in the interest of the new system and in the purpose to establish a new model integrating the historical link between religion and institutions with a political kind of Islam. The revolutionaries, barely prepared, lacking of experience and knowledge, noticed the failure of the new judicial politics. The public prosecution was essential to the fulfillment of the regalian functions, including the maintenance of public order and domestic security, along with the functioning of justice. This institution, existing under varied shapes since antiquity and modernized in the beginning of the century with the constitutional Revolution, has been restored in 2002
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Nahavandy, Firouzeh. "Contribution à une sociologie politique des révolutions: le cas iranien." Doctoral thesis, Universite Libre de Bruxelles, 1987. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/213491.

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Kassam, Shelina. "The language of Islamism : Pakistan's media response to the Iranian revolution." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=69615.

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In recent Muslim history, the Iranian Revolution of 1978/79 has been a watershed event which has had--and continues to have--a significant impact on Muslim societies. Indeed, the Revolution is often perceived as the single most important example in contemporary times of the manner in which Islamism has been utilized as a revolutionary tool. The success of the Revolution in utilizing ideological Islam has had important implications for Pakistan, given the latter's reliance upon Islamism in its public life. This thesis examines editorial response in the Pakistani press to the Iranian Revolution of 1978/79 and analyzes the factors which influenced this reaction.
Pakistan's response to the Iranian Revolution provides a glimpse into the nature of a country coming to terms with itself and its own interpretation of its dominant socio-political ideology. The Revolution highlighted already-existing tensions within the Pakistani national psyche: questions were raised with regard to the ideological direction of the country, its pragmatic concerns for security as well as the role of Islam in the formation of a public identity. The Iranian Revolution, by presenting differing perspectives on some of these issues--though all were framed within the context of the language of Islamism--served to deepen the collective Pakistani soul-searching. The nature of Pakistani response was essentially one of an intricate balancing act amongst competing loyalties, perspectives and imperatives. This response highlighted Pakistan's somewhat tense relationship with itself and its reliance upon Islam as a dominant socio-political ideology. (Abstract shortened by UMI.)
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Munro, Marc Andrew. "Religion and revolution in Egypt." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ43921.pdf.

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Fajri, Nurul. "The role of religious symbols in the Iranian revolution of 1979 /." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=56939.

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This thesis will analyze the role of Shi'i religious symbols employed in the Iranian revolution of 1979. During the revolution, the Shi'i symbolic structure of the Karbala' paradigm or the symbols of Karbala' and of Husayn's martyrdom were extensively employed to mobilize the masses. Regarded as the Imam and as the symbol of the revolution, Khumayni extensively utilized such religious symbols in order to generate mass revolutionary political consciousness against the Shah's tyrannical regime. In other words, throughout the revolution the traditional 'ashura' mourning ceremony--commemorating a tragic historical event the martyrdom of Husayn who was killed on the battlefield of Karbala' on Muharram 10, 60/680--was transformed into and politicized to be a vehicle of mass revolutionary political mobilization.
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Verhoeven, Harry. "Water, civilisation and power : Sudan's hydropolitical economy and the Al-Ingaz revolution." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:11f97a61-7594-43ae-a45a-aab1eb06cd68.

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This thesis argues that state-building in Sudan in the modern era cannot be understood without a multilevel analysis of the links between water, civilisation and power. More particularly, it focuses on the hydropolitical economy of the Al-Ingaz Revolution since its launch in 1989. I analyse the efforts by Sudan's military-Islamist leaders at material and immaterial transformation of society through visions of hydro-engineering civilisation. “Economic Salvation” -the rescue of Sudan’s economy through a “hydro-agricultural mission” that will create an ‘Islamic’ middle class- is central to this ideology. The hydro-agricultural mission is a revolutionary attempt at Islamist state-building through a hyper-ambitious Dam Programme and an Agricultural Revival in Sudan’s riverain core. It intends to entrench Al-Ingaz in power by delivering for those riverain constituencies and external partners on the Arabian Peninsula and in East Asia deemed critical to continued hegemony. This thesis is fundamentally about Islamist Sudan's hydropolitical economy, but makes broader contributions. First, it highlights how, far from being exceptional, the hydro-agricultural mission is deeply embedded in historical ways of thinking about water, civilisation and power in Sudan and the Nile Basin more broadly, echoing assumptions, policy prescriptions and logics of political control and high-modernist development that have been salient for almost 200 years. In the past, grand state-building projects, predicated on the dream of controlling the water to control the people, have been characterised by high levels of violence and developmental mirages in the desert. I show why, under military-Islamist rule, this experience is being repeated in Sudan. Second, this thesis is situated in wider debates in the early 21st century, with fears about resources crunches proliferating amidst rising global commodity prices and the impact of climate change. The idea that environmental scarcity, as an exogenous variable, is the main shaper of societies and their politics is enduring, but both theoretically and empirically misguided. Moreover, it has often been manipulated by elites in processes of power and wealth accumulation that reproduce the very societal and ecological problems they claim to be resolving. I argue that the links between water, civilisation and power in Sudan highlight not just the endogeneity of environmental scarcity to political-economic processes, but also the violent consequences of a modernist paradigm that is seen by ruling elites as both enlightened science and the route to hegemony while reproducing conflict at the local, national and regional level.
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Kelley, Caroline Elizabeth. "(Dé) doublement Algérienne : the discursive life-writing of the Algerian moudjahidate in the context of the Algerian revolution (1954-1962)." Thesis, University of Oxford, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670128.

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Books on the topic "History (Islamic Revolution)"

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Asad, Gilani. Methodology of Prophet Muhammad's Islamic revolution. Lahore, Pakistan: Ferozsons, 1989.

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The making of Iran's Islamic revolution: From monarchy to Islamic republic. 2nd ed. Boulder: Westview Press, 1994.

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Milani, Mohsen M. The making of Iran's Islamic revolution: From monarchy to Islamic republic. Boulder: Westview Press, 1988.

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Reconstructed lives: Women and Iran's Islamic revolution. Washington, D.C: Woodrow Wilson Center Press, 1997.

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Saint-Prot, Charles. Islam, the future of the tradition: Between revolution and westernization. Riyadh: King Abdulaziz Public Library, 2010.

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Ḥaidar, Sayyid Afz̤al. Velayat-e-Faqih: Imam Khomaini and Islamic revolution. Lahore: Gautam Publishers, 1996.

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Bakhash, Shaul. The reign of the ayatollahs: Iran and the Islamic revolution. New York: Basic Books, 1986.

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Bakhash, Shaul. The reign of the Ayatollahs: Iran and the Islamic revolution. London: I.B. Tauris, 1985.

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The reign of the Ayatollahs: Iran and the Islamic revolution. London: Unwin, 1986.

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The reign of the ayatollahs: Iran and the Islamic Revolution. New York: Basic Books, 1990.

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Book chapters on the topic "History (Islamic Revolution)"

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Syed, Amir. "Between Jihād and History: Reconceptualizing the Islamic Revolutions of West Africa." In The Palgrave Handbook of Islam in Africa, 93–116. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-45759-4_6.

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Cleveland, William L., and Martin Bunton. "The Iranian Revolution and the Revival of Islam." In A History of the Modern Middle East, 355–77. Sixth edition. | Boulder, CO : Westview Press, 2017.: Routledge, 2018. http://dx.doi.org/10.4324/9780429495502-23.

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Dunn, Dennis J. "Russia’s Revolutions and the Advent of Communist Era." In A History of Orthodox, Islamic, and Western Christian Political Values, 91–117. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-32567-5_5.

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"MODERN HISTORIANS AND THE ABBASID REVOLUTION:." In Islamic History, 104–27. Princeton University Press, 2020. http://dx.doi.org/10.2307/j.ctv10h9dc9.8.

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"Chapter Four. MODERN HISTORIANS AND THE ABBASID REVOLUTION." In Islamic History, 104–27. Princeton University Press, 1992. http://dx.doi.org/10.1515/9780691214238-006.

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"Revolution." In A History of Palestinian Islamic Jihad, 198–212. Cambridge University Press, 2021. http://dx.doi.org/10.1017/9781108954440.011.

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Lewis, Bernard. "The Shi'a in Islamic History." In Shi'ism, Resistance, and Revolution, 21–30. Routledge, 2019. http://dx.doi.org/10.4324/9780429305993-2.

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Arjomand, Said Amir. "Messianism, Millennialism and Revolution in Early Islamic History." In Imagining the End. I.B.Tauris & Co Ltd, 2002. http://dx.doi.org/10.5040/9780755626168.ch-006.

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Shaw, Wendy M. K. "Islamic and Archaeological Antiquities after the Young Turk Revolution." In Possessors and PossessedMuseums, Archaeology, and the Visualization of History in the Late Ottoman Empire, 208–16. University of California Press, 2003. http://dx.doi.org/10.1525/california/9780520233355.003.0010.

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Hiro, Dilip. "An Islamic Revolution in Iran; Initial Misreading by the Saudis." In Cold War in the Islamic World, 55–70. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190944650.003.0004.

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By 1978, with all avenues of secular opposition blocked by the Shah’s dictatorial regime, more and more Iranians had turned to the mosque to voice their growing discontent. The revered Shia cleric, Ayatollah Ruhollah Khomeini, operating from exile in Najaf, Iraq, astutely tapped into Shia history of martyrdom and Iranian nationalism to create and intensify anti-royalist militancy among different classes of Iran. He transformed the escalating street protest into a non-violent revolutionary movement demanding the end of monarchy. It succeeded in February 1979. The freshly inaugurated Islamic Republic, endorsed by citizenry in a referendum, was to be built along the lines of Khomeini’s 1971 book, Islamic Government: Rule of the Just Jurisprudent. .Unfamiliarity with this seminal work led Saudi Deputy Prime Minister, Prince Abdullah, to declare, wrongly, that obstacles to manifold cooperation between the Saudi Kingdom and the Islamic Republic had been removed. The new regime in Tehran established the Islamic Revolutionary Guards, a special force to protect the revolution, and revolutionary courts. Its constitution provided for a directly elected parliament and president, and Assembly of Experts who chose the just jurisprudent as the Supreme Leader. The regime embarked on Islamizing the state and society.
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Conference papers on the topic "History (Islamic Revolution)"

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Effendi, Heri, SitiAisyah SitiAisyah, Muspradi Muspradi, Muslim Muslim, and Januardi Rosyidi Lubis. "Learning models of islamic history based on diversity (PSI-BK) an alternative of learning freedom in the 4.0 era of industrial revolution." In International Conference Fakultas Tarbiyah dan Keguruan Universitas Islam Negeri Imam Bonjol Padang. Jakarta: Redwhite Press, 2020. http://dx.doi.org/10.32698/icftk399.

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