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1
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 ...
3
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
11
Devictor, Agnès. "Iranian Cinema: a Political History & Iran Cinema and the Islamic Revolution." Iranian Studies 43, no. 3 (June 2010): 432–36. http://dx.doi.org/10.1080/00210861003694057.
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Cole, Juan R. I., and Said Amir Arjomand. "The Turban for the Crown: The Islamic Revolution in Iran." American Historical Review 96, no. 2 (April 1991): 572. http://dx.doi.org/10.2307/2163360.
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Kurzman, Charles, Saeed Rahnema, and Sohrab Behdad. "Iran after the Revolution: Crisis of an Islamic State." Social Forces 76, no. 1 (September 1997): 346. http://dx.doi.org/10.2307/2580336.
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Cole, Juan. "A “Shiite Crescent”? The Regional Impact of the Iraq War." Current History 105, no. 687 (January 1, 2006): 20–26. http://dx.doi.org/10.1525/curh.2006.105.687.20.
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US policies in the Middle East … may have helped create the conditions for a second phase of Iran's Islamic Revolution, which is now at long last having a significant impact among Iran's Arab neighbors.
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Cohen, Ronen A. "The “Babak Khorramdin Organisation”: A Mysterious Opposition Group in the Islamic Republic of Iran." IRAN and the CAUCASUS 18, no. 2 (June 18, 2014): 167–80. http://dx.doi.org/10.1163/1573384x-20140207.
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A clandestine group, symbolically called after the 9th century Iranian historical figure, “Babak Khorramdin Organisation”, appeared after the Islamic Revolution with the aim of overthrowing the Islamic government and restoring the Iranian nationalism at the expense of what they consider to be an overcultivation of the Muslim and Shi‘a identity. The article describes the organisation’s structure, character and methods, its political and national agenda, its vision and its struggle against the Islamic regime.
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Rakel, Eva Patricia. "Iranian Foreign Policy since the Iranian Islamic Revolution: 1979-2006." Perspectives on Global Development and Technology 6, no. 1-3 (2007): 159–87. http://dx.doi.org/10.1163/156914907x207711.
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AbstractThis article analyzes Iranian foreign policy since the Iranian Islamic revolution of 1979. The main questions to be dealt with are: what influences has the Iranian Islamic revolution had on foreign policy orientation and formulation of the Islamic Republic of Iran? What influences has Shi'ism had on foreign policy formulation in Iran? What impact have Supreme Leader Ayatollah Ruhollah Khomeini, and the three presidents Hojjatoleslam Ali Akbar Hashemi Rafsanjani, Hojjatoleslam Mohammad Khatami, and Mahmoud Ahmadinejad had on foreign policy orientation? Have there been major shifts in foreign policy orientation during their tenures or has the overall foreign policy approach that was introduced by Khomeini after the revolution in 1979 remained the same? The article will first discuss the history of Shi'ism in Iran and its impact on politics since the introduction of Islam as state religion in the beginning of the sixteenth century by the Safavid Empire. It will then give an introduction to power relations in Iran since the Iranian Islamic revolution and analyze foreign policy orientation in Iran in four phases: (1) from 1979 to 1989, when Khomeini was the Supreme Leader; (2) from 1989-1997, during the presidency of Rafsanjani; (3) from 1997-2005, during the presidency of Khatami; and (4) since Ahmadinejad's presidency began in 2005.
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Nurhadi, Nurhadi. "History of Islamic Law on Earth Melayu Lancang Kuning Riau-Kepri." PALAPA 7, no. 1 (May 21, 2019): 181–201. http://dx.doi.org/10.36088/palapa.v7i1.202.
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Codification and cultural transformation in the Riau Malay region from a local religion to the Islamic religious system, complete with various forms of embodiment of all forms of culture. Revolution and religious reform in Riau Malay society which gave rise to cultural transformation were due to several inherent factors or other factors which were later strongly associated with Islam. Islam when it has to be actualized in culture has presented its face in harmony with the culture of culture in an area, and in the regional diversity of Islamic culture there is still a place for local Islamic culture. However, all cultural diversity is united by spirit and a sacred form of tradition that comes from tawhid. Riau Malay Culture is one of the forms of Islamic culture that has many supporters. Islamic values are clearly seen in various aspects of Riau Malay culture. Malays make Islam the spirit or core of their culture. The history of the entry of Islam, Islamic law, codification and compilation of Islamic law on the yellow Malay land of Riau Kepri tend to be modest, without any resistance mentally, socially, culturally and faithfully. This has led to the Trem that Malays are synonymous with Islam, especially Malay Riau.
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Lovell, Julia. "From Beijing to Palestine: Zhang Chengzhi's Journeys from Red Guard Radicalism to Global Islam." Journal of Asian Studies 75, no. 4 (November 2016): 891–911. http://dx.doi.org/10.1017/s0021911816001108.
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This article traces the intellectual evolution of Zhang Chengzhi (b. 1948), a contemporary Chinese poet, novelist, essayist, archaeologist, and ethnographer, from Mao-era radicalism to Islamic internationalism. Allegedly the inventor of the term “Red Guard” in the context of the Cultural Revolution, he has remained an unapologetic defender of Mao and of the “Red Guard spirit” since the 1960s. In 1987, meanwhile, Zhang converted to an impoverished and ascetic sect of Chinese Islam, the Jahriyya, and since the 2000s he has become one of China's most prominent spokesmen for global Islam. This article explores how Zhang has reconciled his zeal for Cultural Revolution Maoism, on the one hand, with Pan-Islamist positions on the other. Although Zhang's stance suffers from undoubted contradictions and inconsistencies, his career and beliefs illuminate the complexities of the legacy of Mao's and the Cultural Revolutions, of Chinese intellectual dissidence, and of the contemporary trajectories of Chinese internationalism and global Islam.
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Mathee, Rudi. "WILFRIED BUCHTA, Die iranische Schia und die islamische Einheit 1979–1996 (Hamburg: Deutsches Orient-Institut, 1997). Pp. 427. No price available." International Journal of Middle East Studies 32, no. 1 (February 2000): 177–80. http://dx.doi.org/10.1017/s002074380000221x.
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From its inception in 1979, the Islamic Republic of Iran has been characterized by a paradox. Some of its most frequently employed slogans: wahdat-i isl―am (Islamic unity) and sud―ur-i inqil―ab (export of the revolution) reflect the apparent eagerness of its leadership to reach out beyond Iran and to make the rest of the Islamic community share in the fruits of the country's revolutionary experience. Yet the minority status of Shi⊂ism within the umma, coupled with the close and growing identification of the revolution with (Twelver) Shi⊂ism, has largely restricted the outside appeal of Iran's new order to the Shi⊂i world.
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Farhi, Farideh, Said Amir Arjomand, and Mohammad M. Salehi. "The Turban for the Crown: The Islamic Revolution in Iran." Social Forces 68, no. 3 (March 1990): 944. http://dx.doi.org/10.2307/2579368.
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Fehresti, Zahra. "Legislative Approaches towards Human Trafficking in Pre- versus Post-Islamic Revolution Iran." Iran and the Caucasus 14, no. 2 (2010): 431–47. http://dx.doi.org/10.1163/157338410x12743419190548.
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AbstractHuman trafficking, in particular the trafficking of women and children, is considered a syndicated international phenomenon, and numerous international agreements have consequently been signed to combat the crime. Iran is one of the many countries that passed legislated laws to battle this evil industry. In the present article, the author examines and compares Iran's legislative approaches towards human trafficking before and after the Islamic Revolution. The Iranian legislation combating human trafficking generally suffers from some serious shortcomings; particularly, the inconsistency regarding this issue between the civil and the Islamic Penal Codes and Iran's Constitution is its most prominent weakness.
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Said, Mohamed Mohamed Tolba. "The Correlation Of Islamic Civilization In Sciences With Western World." Jurnal Online Studi Al-Qur'an 14, no. 1 (January 1, 2018): 1–15. http://dx.doi.org/10.21009/jsq.014.1.01.
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The nature of scientific verification of knowledge distinguishes it from mystical knowledge in empirical sciences. Islam is a religion and a civilization, historically connecting various stages of human history for more than fourteen centuries. The Islamic ethics and law “Sharia’h†are coherent legal system to protect private property within a comprehensive and rational system. Capitalism and the industrial revolution of western world dramatically transformed resulting in a socio-economic schism consequently emerged as a domineer for existence and affected the Islamic world. The secular and rationalized legal framework needed capitalism, which is incompatible with the nature of Islamic law. The western science in this civilization is also separated from morality and noble values because it has adopted materialistic philosophies and ideologies, such as Pragmatism, Darwinism, Existentialism and any other philosophy that is against the Islamic religion.
keywords: Islamic civilization, western world, empirical sciences, Islamic ethics, Islamic law “Shari’ahâ€, materialistic, human History.
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Correa, Dale J. "The Islamic Scholarly Tradition." American Journal of Islam and Society 30, no. 4 (October 1, 2013): 120–24. http://dx.doi.org/10.35632/ajis.v30i4.1093.
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This collection comprises fourteen papers delivered at a December 2010 conference
held at Princeton University in honor of Michael A. Cook, as well as
a preface and an introduction. Its four sections are designed to reflect the prin-
cipal areas of Near Eastern and Islamic studies to which Cook has contributed:
“Early Islamic History,” “Early Modern and Modern Islamic History,” “Juridical
and Intellectual History,” and “Reinterpretations and Transformations.”
The papers cover a broad geographic range from al-Andalus to Central Asia,
and an extensive disciplinary range, with studies of calendars, conquest,
fatāwā, tafsīr, and logic, among other subjects.
Part 1 begins with Michael Bonner’s “‘Time Has Come Full Circle’:
Markets, Fairs, and the Calendar in Arabia before Islam,” which addresses
the intercalation of Arabia’s pre-Islamic calendar and the utility of sources
for social history in dealing with this topic. He extends his confirmation of
intercalation to a discussion of trade and social activity, noting that the shift
to the Islamic lunar calendar indicated a shift to a new moral and social order
and a true “revolution” in breaking with the past. In “The Wasiyya of Abū
Hāshim: The Impact of Polemic in Premodern Muslim Historiography,”
Najam Haider focuses on reports of the alleged testament (in 98/716-17) of
Abu Hashim in which, written just before his death, he transferred his imamate
and leadership to the Abbasid Muhammad ibn Ali ibn Abdullah. Relying
primarily on Jacob Lassner’s approach to early material of this kind,
which focuses on political propaganda and ideological debates, the author
highlights the competition among reports of this testament and, later on in
the Mamluk period, the processes of crafting a historical narrative that removed
the polemical aspects. His study exemplifies the use of an alternative
approach to early Islamic history, one that focuses on what compilations of
historical reports tell us about contemporaneous political situations and religious
doctrine, as well as about the historiographic methods of pre-modern
historians ...
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HEMMASI, MOHAMMAD, and CAROLYN V. PROROK. "Demographic Changes in Iran's Officially Recognized Religious Minority Populations since the Islamic Revolution." African and Asian Studies 1, no. 2 (2002): 63–86. http://dx.doi.org/10.1163/156921002x00077.
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ABSTRACT Besides Islam, Iran is home to adherents of three of the world's oldest religions: Zoroastrianism, Judaism and Christianity, and to one of the youngest, Baha'i. Significant changes have occurred in the size, composition, and spatial distribution of Iran's officially recognized religious minority populations since the 1970s. This study analyzes these demographic changes with a particular emphasis on their characteristics relative to the preand post-1979 Revolution. Overall, religious minority populations of Iran have drastically declined in number, and they have become increasingly concentrated in several urban areas during the last two decades. In comparison to Muslims, they have lower fertility, mortality, gender and dependency ratios, greater emigration, and a greater proportion of their populations is elderly. Both historic and contemporary socio-political and economic circumstances at the national level are the root causes of these demographic changes.
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Ragab, Ahmed. "Making History: Identity, Progress and the Modern-Science Archive." Journal of Early Modern History 21, no. 5 (October 30, 2017): 433–44. http://dx.doi.org/10.1163/15700658-12342570.
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Abstract The history of pre- and early-modern science, medicine, and technology in the Islamicate world has been traditionally charted around certain signposts: Translation, Golden Age, and Decline. These signposts tethered the history of Islamic sciences to a European story that culminates in the Scientific Revolution and that links European colonial expansion (causally and chronologically) to modernity. This article looks at the roots of the classical narrative of the history of Islamic sciences and explores its connections to the production of colonial sciences and the proliferation of colonial education. Moving beyond the validity or accuracy of the Golden-Age/Decline narrative, it asks about the archives that such a narrative constructs and the viability of categories and chronologies, such as the “early modern,” in thinking about histories of the Global South, in general, and of the Islamicate “world” in particular.
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Isa Anshori. "Study of Structuralism, Post-Structuralism and Network Actors and Their Relevance to Islamic Education." Halaqa: Islamic Education Journal 4, no. 1 (April 14, 2020): 17–21. http://dx.doi.org/10.21070/halaqa.v4i1.175.
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Important developments related to the recent history of social theories, including the soci- ology of education, are revolutions that take place in linguistics and lead to the search for structures that underlie language. Structuralism, as the name of the revolution, later influenced various fields of social science, such as the anthropology of Levi-Strauss and Marxian theory, Structural Marxism. The most important post-structuralist is Michel Fou- cault. The latest theory derived from semiotics, structuralism, and post-structuralism is the actor-network theory, seeing social processes and human actors as entities whose characteristics are born from circulation through a network of relations. In Islamic educa- tion, the study of the structure of language becomes very important, because language is a communication tool of the education and learning process, besides that it is also a publication for the development of education to the wider community.
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Abrahamian, Ervand. "Iran Between Islamic Nationalism and Secularism: The Constitutional Revolution of 1906." Iranian Studies 50, no. 3 (March 6, 2017): 474–76. http://dx.doi.org/10.1080/00210862.2017.1285597.
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Bulliet, Richard W., and Jacob Lassner. "Islamic Revolution and Historical Memory: An Inquiry into the Art of `Abbasid Apologetics." American Historical Review 94, no. 4 (October 1989): 1141. http://dx.doi.org/10.2307/1906715.
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Amirdabbaghian, Amin, and Krishnavanie Shunmugam. "An Inter-semiotic Study of Ideology on the Book Covers of Persian Translations of George Orwell’s Animal Farm." Ilha do Desterro A Journal of English Language, Literatures in English and Cultural Studies 72, no. 2 (May 31, 2019): 225–44. http://dx.doi.org/10.5007/2175-8026.2019v72n2p225.
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All the movements and revolutions in the world’s history have been initiated and reinforced by a systematized structure of standards, opinions and thoughts establishing the foundations of political, social or economic perspectives known as ideology. Ideology plays a vital role when the dimension of translation is added to the argument, for in addition to the author’s ideas and attitudes of the world, the translator’s beliefs and value systems as the medium between two cultures come to bear upon the translated product. In Iran, the 1979 Islamic revolution changed the ideological system from the secular to a markedly religious (Islamic) one and this has increasingly influenced the way in which the cultural products are produced and/or translated. George Orwell’s Animal Farm (1945) is one of the most retranslated novels in both the pre- and post-revolution era in Iran. This article presents a semiotic analysis on the cover page of Orwell’s novel and its Persian translations at both the linguistic and illustration information level based on Serafini and Clausen’s (2012) model of typography as a semiotic resource as well as Kress and Van Leeuwen’s (2006) model of semiotic analysis. The cover pages of two Persian translations of Animal Farm which have been produced in the pre- and post-revolution era that is, by Amirshahi (1969) and Hosseini and Nabi Zadeh (2003) respectively will be compared in relation to the cover page of Orwell’s original novel. The findings reveal some distinct differences in the design of the cover pages which represent a particular set of values, beliefs or ideology.
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Leichtman, Mara. "Revolution, Modernity and (Trans)National Shi'i Islam: Rethinking Religious Conversion in Senegal." Journal of Religion in Africa 39, no. 3 (2009): 319–51. http://dx.doi.org/10.1163/157006609x461456.
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AbstractThe establishment of a Shi'i Islamic network in Senegal is one alternative to following the country's dominant Sufi orders. I examine Senegalese conversion narratives and the central role played by the Iranian Revolution, contextualizing life stories (trans)nationally in Senegal's political economy and global networks with Iran and Lebanon. Converts localize foreign religious ideologies into a 'national' Islam through the discourse that Shi'i education can bring peace and economic development to Senegal. Senegalese Shi'a perceive that proselytizing, media technologies, and Muslim networking can lead to social, cultural and perhaps even political change through translating the Iranian Revolution into a non-violent reform movement.
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Rivetti, Paola. "The Museum of the Islamic Revolution and Holy Defence in Tehran." International Journal of Middle East Studies 52, no. 2 (May 2020): 349–55. http://dx.doi.org/10.1017/s0020743820000331.
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Ibrahim, Zakyi. "To Revolt or Not to Revolt." American Journal of Islam and Society 28, no. 1 (January 1, 2011): i—viii. http://dx.doi.org/10.35632/ajis.v28i1.1267.
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Although—with a long way to go—the eighteen-day demonstrations inEgypt from January 25, 2011 to February 11, 2011, which toppled PresidentHosni Mubarak will ultimately go down in history as one of the great revolutions.This event stands alongside the French Revolution (1789–1799)and the Russian Revolutions (1917–1918). Almost everybody will agreethat it was not a religiously motivated one, even though it was executedthrough an unprecedented cooperation between different religious groupsand affiliations. In fact, this revolution was inspired by social, political, andeconomic concerns.However, with the majority of the Egyptians being Muslim (perhaps,because of that), and despite being un-Islamic itself, the Mubarak regimecouldn’t resist both unleashing Islamic propaganda and appealing to Islamicsensibilities of the demonstrators in its effort to foil the demonstrations.Could or should these demonstrations have been thwarted by justifiableIslamic injunctions?This came through the Grand Mufti (the formal, highest Muslim authority)of Egypt, Dr. Ali Jum`ah, who made several pronouncements todiscourage Muslim youth and their families from continuing to participatein the demonstrations. This brings forward some important questions: arepeaceful demonstrations to remove a “despotic” leader and a “corrupt”government allowed (even if riddled with potential chaos)? Or shouldMuslims allow themselves to be ruled in perpetual tyranny and oppressionin order to foster a lack of obvious chaos (not peace; as a tyrannical rulecannot be peaceful to the people themselves in the first place)? This editorial ...
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Ningsih, Tutuk. "PERAN PENDIDIKAN ISLAM DALAM MEMBENTUK KARAKTER SISWA DI ERA REVOLOSI INDUSTRI 4.0 DI MADRASAH TSANAWIYAH NEGERI 1 BANYUMAS." INSANIA : Jurnal Pemikiran Alternatif Kependidikan 24, no. 2 (October 11, 2019): 220–31. http://dx.doi.org/10.24090/insania.v24i2.3049.
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The role of Islamic education is a very strong foundation and becomes a reference of developing students’ character to face the Industrial Revolution 4.0 Era, and Islam is a source of truth and strength that can deliver ways on daily lives to achieve human character formation. Therefore, Islamic education is an important part of preparing the quality students. In other words, Islamic Education has a major contribution in the process of building students who have good character, have the ability to compete in the industrial revolution 4.0 era, have the ability to use global technology, and have the ability to adapt to the rapid development of technology. Islamic education is also expected to facilitate students to study hard consistently in order to face this era and students are expected to master sophisticated global technology without limits.
This study aims to describe and analyze the role of Islamic Education in building students’ character in the Industrial Revolution 4.0 era. To achieve the purposes of the study, this study used a qualitative method with a qualitative-naturalistic approach. Various data collection techniques used in this study are observation, in-depth interviews, and documentation.
The results shows that the role of Islamic Education in building students' character was carried out through the following activities; 1) Intra-curricular activities: in this activity, the teacher inserts characters in the teaching and learning process of all subjects namely Qu'ran hadith, Fiqh, History of Islamic Culture, Arabic, and Aqeedah Akhlak. The teacher connects directly with material of akhlaq or character 2) Extra-curricular activities include: Tilawatil Qur'an (reading the Qur'an) using digital literacy methods, Tahfidzul Qur'an (memorizing the Qur'an), Qitobha, Hadroh (Islamic Music) and Calligraphy. Through these two types of activities built several characters: religious, honest, fond of reading, responsible, independent, appreciating achievements, caring socially and hard work. By having the character, the students are ready to face the industrial era 4.0.
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Keshavarzian, Arang. "REGIME LOYALTY AND BĀZĀRĪ REPRESENTATION UNDER THE ISLAMIC REPUBLIC OF IRAN: DILEMMAS OF THE SOCIETY OF ISLAMIC COALITION." International Journal of Middle East Studies 41, no. 2 (May 2009): 246a. http://dx.doi.org/10.1017/s0020743809090965.
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Tracing the political trajectory of the Society of Islamic Coalition Association (SIC) since the Islamic Revolution, this paper explains the party's poor electoral performance and its increasingly apparent divergence from its assumed social base, the bazaar (bāzārī) community. The article argues that SIC organization and behavior are influenced by the experiences of the prerevolutionary era and state institutions of the Islamic republic. SIC's initial position of power was associated with its members' long-standing relations with the founders of the regime. However, this ultimately laid the foundation for its unwillingness and inability to develop an institutionalized party structure with a social base. As a consequence, bāzārīs have increasingly been alienated from the party leadership and unable to represent their group interests in institutional politics. The analytical narrative incorporates insights from institutionalist approaches to authoritarian politics and presents a view of Iranian political history that stresses contingency, fluidity, and pragmatism in political decision making by elites.
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Sahib kızı Yusifli, İlahe, and Cengiz Yüksel oğlu Kartın. "Activities of The Caucasian Islamic Army to save Baku." SCIENTIFIC WORK 66, no. 05 (May 20, 2021): 98–105. http://dx.doi.org/10.36719/2663-4619/66/98-105.
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In 1917, after the October and February revolutions in Russia, peoples were given "Self-determination." After this law, all peoples who were captured by tsarist rule began to fight for independence. Azerbaijan has also joined this struggle. Azerbaijan, which gained independence on May 28, 1918, needed power to maintain independence. This power was allowed by the Batumi Treaty, which was associated with the Ottoman state. Because of that, the Ottoman state undertook to send military assistance to Azerbaijan. With this section As a result, the Caucasian Islamic Army would come to Azerbaijan, clear region of foreign troops, help Azerbaijan maintain independence, and help establish an army. Since the need for oil increased in World War I, the state that occupied Baku would have great superiority. For this reason, Great Britain had an army in Azerbaijan. The Baku victory of the Caucasian Islamic Army is one of three victories won during the First World War. It further strengthened the brotherhood between the two states. For this reason, the Islamic Army of the Caucasus is one of the glorious pages of the history of Azerbaijan and Turkey. The article will assess the activities of the Caucasian Islamic Army to liberate Baku. Key words: Caucasian Islamic Army, Dniesterforce, Russian Revolution, Azerbaijan Democratıc Republic, Ottoman State [1] Makale Eciyez Üniversitesi Sosyal Bilimler Enstitüsüde yürütülen “İngilizlerin Kafkasya Politikası ve Kafkas İslam Ordusuna Münasebeti (1918-1920)” tezinden yararlanarak hazırlanmıştır
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Alashari, Duaa Mohammed, Abd Rahman Hamzah, and Nurazmallail Marni. "Islamic Art and Language as a Source of Inspiration Leading to Traditional Arabic Calligraphy Art." UMRAN - International Journal of Islamic and Civilizational Studies 6, no. 3 (October 21, 2019): 33–45. http://dx.doi.org/10.11113/umran2019.6n3.342.
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The Islamic art has developed from different kind of visual art. Arabic calligraphy is one of the most prominent arts starting from the revolution of the Quran and has a long history. This paper will help to provide some sources of information that can be used by people who would like to understand and study the Islamic calligraphy and Islamic art. Also, this paper is connecting the Arabic language to universal spirituality and express how Arabic calligraphy has become a prominent feature in Islamic world. Indeed, this paper provides a brief of the long history of Islamic calligraphy, explains about some of various of Arabic fonts style, and some important Quranic colour that has significant in the Islamic culture. Arabic calligraphy, which is also known as Islamic calligraphy, has a long history of development starting from the first written form of the Quran, in the early 7th century. The Arabic calligraphy art presents how to understand and appreciate its varied styles and modes. Calligraphers start creating their art by using some passages from the Quran or Arabic poems as a starting point then they develop their compositions in a complex and intricate piece of art by the overlap of Arabic letter and words that integrate. Arabic calligraphy is about movement, rhythm and dynamism as seen through the calligraphic marks in most mosques or Islamic building or Islamic calligraphy painting. Islamic calligraphy presents the aspect of aesthetic principles and demonstrate the love for Arabic language and culture with the aesthetic methods of traditional Arabic art.
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Ghiabi, Maziyar. "Drugs and Revolution in Iran: Islamic Devotion, Revolutionary Zeal and Republican Means." Iranian Studies 48, no. 2 (February 6, 2014): 139–63. http://dx.doi.org/10.1080/00210862.2013.830877.
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Barcia, Manuel. "“An Islamic Atlantic Revolution:” Dan Fodio’sJihādand Slave Rebellion in Bahia and Cuba, 1804-1844." Journal of African Diaspora Archaeology and Heritage 2, no. 1 (May 2013): 6–17. http://dx.doi.org/10.1179/2161944113z.0000000002.
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Cantini, Cucum. "MENGUNGKAP KEBUNGKAMAN DALAM PRODUKTIVITAS FIKSI POP ISLAMI PENERBIT MIZAN." Jurnal POETIKA 5, no. 1 (July 31, 2017): 1. http://dx.doi.org/10.22146/poetika.25697.
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This research focus on the discourse of Syiah that alleged to Mizan over the first publication of Dialog Sunni-Syiah which published at 1983. Despite of that negative justification, Mizan publisher still exist and productive, especially for producing pop-islamic fiction. By using Pierre Macherey’s literary production theory, spoken and unspoken, then found a ideological islamization project and also an anti-western effort in the other pop-islamic fiction by realizing it through figuration and symbol inside the text; hidayah, islam figure, moslem gathering, ideal by wearing hijab, Arabian’s figure domination, history of islamic resistance, and preferring middle east background. Therefore, unconsciously, pop-islamic fiction reducing the negative image of Mizan as pop-islamic publisher as well as showing the existence of islamic power. Mizan’s presence appears because of the enthusiasm of intellectuals to the islamic ideas books, especially about Islam Iran Revolution at 1979. By the sensitivity of the discourse in Orde Baru era, then Mizan publisher be a part of negative image in islam. By the Mizan’s productivity producing pop books then the more the image faded, simultaneously awaken islamic power in Indonesia’s popular culture.Keywords: Pop-islamic fiction, Mizan Publisher, spoken and unspoken , silences
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Cantini, Cucum. "MENGUNGKAP KEBUNGKAMAN DALAM PRODUKTIVITAS FIKSI POP ISLAMI PENERBIT MIZAN." Poetika 5, no. 1 (July 31, 2017): 1. http://dx.doi.org/10.22146/poetika.v5i1.25697.
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This research focus on the discourse of Syiah that alleged to Mizan over the first publication of Dialog Sunni-Syiah which published at 1983. Despite of that negative justification, Mizan publisher still exist and productive, especially for producing pop-islamic fiction. By using Pierre Macherey’s literary production theory, spoken and unspoken, then found a ideological islamization project and also an anti-western effort in the other pop-islamic fiction by realizing it through figuration and symbol inside the text; hidayah, islam figure, moslem gathering, ideal by wearing hijab, Arabian’s figure domination, history of islamic resistance, and preferring middle east background. Therefore, unconsciously, pop-islamic fiction reducing the negative image of Mizan as pop-islamic publisher as well as showing the existence of islamic power. Mizan’s presence appears because of the enthusiasm of intellectuals to the islamic ideas books, especially about Islam Iran Revolution at 1979. By the sensitivity of the discourse in Orde Baru era, then Mizan publisher be a part of negative image in islam. By the Mizan’s productivity producing pop books then the more the image faded, simultaneously awaken islamic power in Indonesia’s popular culture.Keywords: Pop-islamic fiction, Mizan Publisher, spoken and unspoken , silences
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Muthallib, Salman Abdul, Nisa Khairuni, and Muhammad Syauqi. "Peningkatan Kualitas Lulusan Prodi Magister Ilmu Agama Islam Pascasarjana UIN Ar-Raniry dalam Perspektif Pengguna Lulusan (User) dan Alumni." DAYAH: Journal of Islamic Education 2, no. 1 (January 24, 2019): 1. http://dx.doi.org/10.22373/jie.v2i1.3682.
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The Department of Islamic Studies is the oldest master’s degree department in postgraduate program of Universitas Islam Negeri Ar-Raniry Banda Aceh, Indonesia. It has several fields including Islamic Law, Islamic Education, Islamic Economics, Islamic Da’wa, Islamic History and Civilization, etc. In line with the new regulation published by the Ministry of Research and Technology and Higher Education of Republic Indonesia, particularly in relationship with the implementation of the national qualification framework and the national standard of higher education, this department must be driven to fit this regulation. This study took place in three Aceh Province districts including Banda Aceh, Lhokseumawe and Aceh Tengah. The total number of research participants were 17 people consisted of alumni and users. The research found that most participants argued the curriculum of this department must be refined according to the demands of the industrial revolution era 4.0 which requires universities to apply the Indonesian National Qualifications Framework curriculum, particularly on aspects of strengthening foreign languages and the use of information and communication technology.
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Bobrovnikov, Vladimir. "Waqf Endowments in Daghestani Village Communities: From the 1917 Revolution to the Collectivization." Die Welt des Islams 50, no. 3 (2010): 477–502. http://dx.doi.org/10.1163/157006010x544250.
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AbstractGiven the lack of reliable first-hand sources, nobody has yet traced the modern history of Islamic charitable endowments in the North Caucasus under early Soviet rule. This article is one of the first attempts to conduct such research in Daghestan. In this republic waqf foundations were legally acknowledged until 23 January 1927, when a decree turned them into national state property that would be divided among their previous holders in cooperatives and kolkhozes. Is it possible to recover the early Soviet history of waqf in the period 1920-1927, when it functioned under the protection of state law, while remaining almost completely exempt from state control and registration? What can be said on competing visions of waqf and its place in the Soviet discourse of mountaineers' survival and modernity? What role did it play in the countryside on the eve of collectivization? To answer these questions the author focuses on village communities which, as he argues, constituted crucial level of post-Revolutionary Islamic endowments. This research introduces a unique waqf register of the 1920s from the village of Dibgashi. It relies on a broad range of Muslim and Soviet sources in the Arabic, Caucasian and Russian languages, including oral histories gathered by the author among contemporary villagers in Mountain Daghestan.
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MUKHLIS, FEBRI HIJROH. "KRITIK ILMU-ILMU KEISLAMAN: KONTRIBUSI JARINGAN ISLAM LIBERAL." Jurnal Ilmiah Ilmu Ushuluddin 18, no. 2 (December 30, 2019): 173. http://dx.doi.org/10.18592/jiiu.v18i2.3178.
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The Liberal Islam Network is a social-intellectual movement and policy reform group for Islamic sciences. A party that brings the discourse of emancipation and freedom of thought with concepts of pluralism, democracy, and secularism to give birth to ideas about inclusive Islam, progressive Islam, and humanist Islam. By reinterpreting the practices of the Islamic sciences, such as the study of the Qu'ran, the Kalam, the Fiqh, the Sufism, and the Philosophy, it has received much criticism as well as support for contributing to the Islamic sciences. Liberal Islamic networks want a religious definition that is humanistic, broad-based monotheism, not authoritarian, and they tend to be more transparent, inclusive and egalitarian, not simply dishonest or disbelieving to other communities. This paper will focus on two studies, first, about the movement of the Liberal Islamic Network methodology. ; Secondly, explore the contribution of the Liberal Islamic Network to the renewal of the tradition of Islamic sciences. The method used in this research is descriptive analysis with an intellectual history approach. The paper is then discussed using the theory of social movements and the scientific revolution of Thomas Kuhn. Nowadays, the Liberal Islamic Network has contributed to the development of Islamic thought, especially in the renewal of Islamic sciences.
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Gonzalez, Valerie. "Aporia in Umayyad Art or the Degree Zero of the Visual Forms’ Meaning in Early Islam." Journal of Material Cultures in the Muslim World 1, no. 1-2 (February 9, 2021): 6–33. http://dx.doi.org/10.1163/26666286-12340002.
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Abstract This article re-examines the established findings about Umayyad art as a transitional production essentially anchored in the Western and Eastern Late Antique traditions that have inspired it. It argues instead that the Umayyads brought about an aesthetic revolution laying out the foundations of what has become known as “Islamic ornament,” a predominantly aniconic art form. An epistemological shift from art history to critical inquiry allows us to show that, beyond the adaptive borrowing of pre-existing forms, the Umayyads redefined the art’s condition of meaning based on an unprecedented attitude to images and visual discourse informed by Islamic ontotheology and logocentric metaphysics.
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Khosrokhavar, Farhad. "The Islamic Revolution in Iran: Retrospect after a Quarter of a Century." Thesis Eleven 76, no. 1 (February 2004): 70–84. http://dx.doi.org/10.1177/0725513604040110.
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Sadat Moinifar, Heshmat. "Religious Leaders and Family Planning in Iran." Iran and the Caucasus 11, no. 2 (2007): 299–313. http://dx.doi.org/10.1163/157338407x265504.
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AbstractAfter the Islamic Revolution of 1979, family planning programmes were dismantled in Iran; however, in 1989, the government reversed its policies and since then has had one of the most successful programmes in the region. This was conditioned, along with the socio-economic factors, first of all by the positive role of the Islamic jurists in this process. Religious leaders' position on family planning and the circumstances, under which it can be practiced, has had a direct effect on how Iran has achieved the family planning targets. In this article, an attempt is made to explore religious leaders' views toward family planning after 1989. The verdicts or the Fatwas of the Mujtahids in the context of family planning and issues related to it are discussed. After providing a brief review of different approaches on family planning in the Islamic tradition, the author elaborates the material through in-depth interviews with several prominent religious leaders including Mousavi Zanjani, Mousavi Ardabili, Ahmadi Miyanaji, Shobeiri Zanjani, and Ayatollah Sobhani to enrich the argument.
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Babich, Irina Leonidovna. "Muslim documents from the French archive of Alimardan Topchubashov." Genesis: исторические исследования, no. 2 (February 2021): 1–7. http://dx.doi.org/10.25136/2409-868x.2021.2.32216.
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This article analyzes the archival materials of France, which belonged to the Caucasian emigrants (after the October Revolution). Having immigrated to Europe, they took with them the archives, which contained the documents that covered various aspects of history of the Russian Empire. This is the first article in Russia that carries out an analysis of all the documents on the topic. The goal consists in examination of the documents from the archive of the prominent Azerbaijani figure Alimardan Topchubashov (Paris, France), which reflect life of the Russian Muslims prior to the 1917 Revolution. Before the Revolution, Topchubashov i (having a degree in Law) was one of the active supporters of modernization of Islamic life in the Caucasus; therefore, his archive contains the materials on this aspect of life of the citizens of the Russian Empire (deputy to the State Duma in 1906, initiator of creation of the Muslim faction in State Duma, initiator of the Muslim congresses in Russia). The aforementioned documents are analyzed in the Islamic context of the Russian history for the first time. The conclusion is made that the Muslim part of the archive of Alimardan Topchubashov is a unique compilation of primary sources, which give an general outlook on life of the Muslims in the Russian Empire, including Caucasus over the period from 1890 to 1917. The author unites these documents into three groups. The developed by Alimardan Topchubashov program of the fundamental changes in life of the Muslims is described in these documents.
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Mancini-Lander, Derek J. "A History of Iran." American Journal of Islam and Society 26, no. 4 (October 1, 2009): 121–23. http://dx.doi.org/10.35632/ajis.v26i4.1371.
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This survey of the history of Iranian civilization from ancient times to thepresent is intended for general audiences with little knowledge of Iranianhistory. The book’s nine chapters consist largely of chronological presentationsof political history, but occasionally make room for sections on religiousmovements, society, and the arts. The first two chapters briskly coverthe ancient period through the Sassanids. The third runs from the Islamicconquests through the fifteenth century and contains a long section on theevolution of Persian verse tradition. The fourth and fifth chapters cover theSafavids’ rise and fall, the development of early modern Twelver Shi`ism,and the tumultuous period leading up to the Qajars. The sixth surveys thelate Qajar period and the constitutional revolution, while the last three chaptersdetail the events of the twentieth century with an emphasis on the 1979Islamic revolution and what has happened since. As nearly a third of thebook deals with the twentieth century, the treatment of the ancient periodsand the first millennium of the Islamic era are comparatively spare.Axworthy’s main project is to trace the history of a sense of “Iranianness”or “Irananian identity” that he claims to have identified in ancientsources and uses to justify composing what he calls “a history of Iran.”Although he does not provide an explicit and comprehensive definition ofthis “Iranian identity,” he states clearly that he is not describing a sense ofnation (pp. xv-xvi and 117). Rather, he implies that this identity is a loosesense of affiliation based on the idea of a common land, language, andshared memory. But when he speaks, for example, of an “Iranian revival” inthe second century or an “Iranian reconquest” in the fourteenth, he uses thevery nation-centered paradigm of history that he seeks to avoid, even if herefrains from invoking a “national” sensibility ...
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Kamal, Muhamad Ali Mustofa. "The Scientific Revolution of Thomas Kuhn and Their Relevances for Humanization of Islamic Law." Syariati : Jurnal Studi Al-Qur'an dan Hukum 2, no. 02 (November 1, 2016): 213–26. http://dx.doi.org/10.32699/syariati.v2i02.1130.
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This paper tries to explore the views of Thomas Kuhn that science is moving through the stages that will culminate in normal conditions and then "rot" because it has been replaced by science or new paradigm. So next. The new paradigm threatens the old paradigm that had previously become the new paradigm. With this thinking concept, Thomas Kuhn is not just a major contribution in the history and philosophy of science, but more than that, he has initiated the theories that have broad implications in the social sciences, arts, politics, education and even religious sciences , provide an important contribution in order to project humanization Islamic sciences. in showing Islamic humanist deconstruction re the primary sources of Islam, namely the Qur'an and Tafseer already should keep abreast of the needs of Muslim humanist paradigm so that the functional interpretation theories and theories of literacy is very possible to grow, to challenge the needs of the times.
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Tuna, Mustafa. "Madrasa Reform as a Secularizing Process: A View from the Late Russian Empire." Comparative Studies in Society and History 53, no. 3 (June 30, 2011): 540–70. http://dx.doi.org/10.1017/s0010417511000247.
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What is Islamic about reform among Muslims and what is not? How can we differentiate reform within an Islamic paradigm and a paradigmatic shift from the Islamic tradition to something else in a Muslim community? How do we establish the connection between reform as an intellectual or scholarly project and the translation of that project into social reality (or, in some cases, the absence of such a translation)? This article addresses these questions in the context of the Volga-Ural region in the late Russian Empire, where reformist Muslims attempted to reform existing Islamic educational institutions, particularly the religious seminaries called “madrasas,” as a means to modernize the region's Muslim communities. Educational reform initiatives among Volga-Ural Muslims originated within the framework of Muslim networks and institutions. Yet, especially after Russia's Revolution of 1905, reform in a number of prominent madrasas came to be characterized by various non-religious and at times even anti-religious influences emerging from the globalization of Western European modernity. Consequently, in these madrasas, education and the overall student experience turned into a secularizing process, and Islam as a religious system lost its weight and appeal for many students, who then engaged in a reform movement that evolved beyond an Islamic paradigm.