The emergence of the Safavid movement founded by Shaykh Safi al-Din in the fifteenth century marks a resurgence of Islam as a tool of governance in the face of oppressive military slave states such as the Ottoman empire. In time, however, the Safavids dominated the territory of Iran and the emergence of a new dynastic power in the region. In order to reduce factionalism and increase the power of the central administration Shah Isma'il and his most prominent successor Abbas I implemented religious, political, administrative, military and cultural systems which fostered loyalty to a central power. The Safavid state relied on a conceptualization of, and association with, a resurgent and purified Islam which allowed the Safavid rulers a means with which to assert legitimacy but also general ideological unity. Isma'il and Abbas attempted to centralize the Safavid state through the use of Shi'a Islam and the legitimacy it brought their respective reigns, allowing them the opportunity to create systems of administrative rule which reflected the unique circumstances of the time and space they occupied.
Isma'il represents the beginning of the territorial Safavid empire with the capture of Tabriz in 1501 and his subsequent assumption of the title of Shah. Shah Isma'il was responsible for the foundations of a new identity within the Safavid empire which inextricably linked Iran with Shi'a Islam.1 Isma'il proclaimed himself the hidden Imam and the reincarnation of Ali, a created genealogical association which allotted him religious authority by virtue of his explicit association with the house of Ali in conjunction with temporal authority from the assumption in the title of Shah.2 Moreover, at the time of his proclamation of divine impetus ...
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...efinitive break in the aura of divine invincibility which surrounded Isma'il.17 Tabriz was captured as a result and Isma'il's authority over the Qezelbash declined as his divine status became increasingly suspect. Factionalism which Isma'il had been working to control increased as the Qezelbash began to intervene increasingly in political matters.18 Moreover, a decline in the central authority of Isma'il also meant a subsequent decline in the status of his appointed administrative offices.19Isma'il's most powerful allies in this way proved to be his biggest competitors as his divine aura eroded as his divine command was questioned. His failure to check the power of the Qezelbash leaders and instead indirectly increasing their authority through integration into the state apparatus meant that during Isma'il's reign a return to rampant factionalism was only a step away.
Not only did the religious history play a large role in Iran’s beliefs but also foreign invaders have been imposing their power on the Iranian region for thousands of years. Iran...
1989 [7] Cleveland, William L. A History of the Modern Middle East. Westview Press, Colorado. 2000. [8] Milani, Mohsen M. The Making of Iran’s Islamic Revolution. From monarchy to Islamic Republic Westview Press Inc.
However, Tughril was different from Chingiz Khan because he initially established his rule upon the notion that he would be the protector of the caliphate. The Muslim dominance in Iran required Tughril’s ideological standpoint to accept historical understandings of rulership, thereby no overthrowing the caliphate, but by legitimizing themselves through establishing their own caliphate. Comparably, Broadbridge supports the perception of the Mamluk Sultanate being an Islamic ruler as opposed the view held by the Ilkhanids who saw them as a rebel dichotomy. These concepts differentiated the way a Khan verses a Sultan went about their rule in regions that were predominately Islamic. And although rulers focused on making decisions that made clear distinctions between each other, appealing to the Muslim community or “rightfully overthrowing them” was a necessity in and around Iran. No, there did not seem to be any inclination of a democratic sway threatening kings, khans, and sultans around the fourteenth century, but deviating too far from historical expectations could lead to issues of upholding a nation’s centralized
When the Iranian Revolution succeeded in 1979, Iran wanted to gain the admiration and the support of Arab countries, benefiting in particular from the support by the Shah of Iran and his relationship with Israel before the collapse of his regime. On this very first day of the victory of the revolution, Iran was keen to extend its bonds with the Islamic world, and when this was not possible in most cases, because of many complex causes of the revolution, Iran began to look for «organizations» instead of «regime’s or countries», in order to continue its role in Islamic issues. Iran was keen to show that this role was one of the foundations of the revolution and its beliefs, in order to free Iran from the charge of Persian racism.
The introduction to Persepolis gives a great deal of background information to the unrest in Iran leading up to the Islamic revolution. Iran had been in a state of unrest for “2500 years” (page11). Iran was ruled by foreign nations and exploited by the western world for its rich expanses of oil. In 1951 the prime minister of Iran tried to take back his country’s wealth by nationalizing
“Araby” is about a young boy (the narrator) who is misled through false hopes by his uncle who bestows the despondency upon the narrator by tricking him into thinking that the boy would make it to the local bazaar “Araby” in time. The boy has a strong sense of respect for his elders as his morals are very religious, and his environment try’s to push the religion which is Christianity on him as well. All the effort the narrator made to get to that crowed, heat infested market was just to impress the neighbor girl who he had been fond of. After many days of stalking the girl (who is referred to as manga’s sister) every morning like a predator, she finally speaks to him. That instant the boy felt all the sensations of being of a boy undergoing his sexual transformation from a young boy to a curios teen and all the troubles he would go through to get that girl’s attention.
With his charismatic nature that allowed him to connect with all the groups of the opposition, Khomeini led the revolution and overthrew the Shah. For the religious and traditional masses of Iranians, he represented authentic Shi’a Iranian culture. For the idealistic students who were the leaders of the revolution, he represented unconventional defiance against the Shah’s regime. Khomeini understood the pain and alienation of all of his followers, who felt separated from their own Islamic culture as a result of the Shah’s westernization, and his charisma allowed him to unify the opposition against the Shah. With mass demonstrations all throughout Iran that immobilized the country, the Shah had no choice but to abdicate his position as monarch
Over the course of the last century, the Islamic Republic of Iran (formerly known as Persia) has seen colonialism, the end of a dynasty, the installation of a government by a foreign power, and just over three decades ago, the popular uprising and a cleric-led revolution. These events preceded what could be considered the world’s first Islamic state, as politics and fundamentalist religion are inextricably linked in contemporary Iran. Looking at Iran from the mid 1940’s until the present day, one can trace the path that led to the rise of fundamental Islam in Iran in three distinct periods. The first is that which began with the rise of secular nationalism and the decline of Islam. In the second, the secular, western-friendly government eventually gave way to the Islamic revival in the form of a government takeover by hard-line clerics and disillusioned, fundamentalist youth; both motivated and led by Ayatollah Ruhollah Khomeini. Rule of Iran by these fundamentalist clerics then led to the formation of the fundamentalist Islamic theocracy that governs present-day Iran. The current government has some democratic appearances, but all real power is in the hands of the supreme leader, an Ayatollah who is chosen by the Assembly of Experts, a group of clerics chosen by the Guardian Council. With the Iranian Revolution, political Islam was born, with the fundamentalists holding the reins of power in Iran to the present day.
The Makah were very creative and smart. They were successful in making clothing, and shelter. They were able to hunt and gather food for themselves. The Makah were able to make good medicine and very good wood work. There real name is Qwidicca-Atx which means people who live among seagulls. The Makah live on the northwest coast. This is on the Pacific Ocean. Let us see what the Makah did.
Ludwig, P. (1999). Iranian Nation and Islamic Revolutionary Ideology. Die Welt des islams. 39(2). 183-217.
This war tore the Caliphate into factions and cost a great deal to the treasuries of both sides. As with most other occasions in which a man usurps a throne there a long term repercussions and conflicts. Al-Mamun was plagued for a great part of his reign by rebellions. He struggled for five years against an Alid rebellion which tried to install ‘Al-Rida’, or t...
He presents the themes and elements of the pre-Islamic society, including its tribal culture, economic culture, religious background, prominence of poetry (how the Qur’an situates itself in relation to the poetry of the “Jahileen”), and discusses gender issues (particularly infanticide of daughters). Moreover, he introduces the connection between Abraham and Muhammad which is identified as the “cornerstone to the Islamic tradition” (84), situating it relative to other monotheistic religions. Through these elements Safi notes that pre-Islamic Arabia shaped the ways in which “Islamic discourses and practices expressed themselves” (53) thus providing the “the context of Islamic practices”
Arab is not a race, but is a group of individuals that are united by their culture and history (ADC, 2014). There are many different variations commonly based on a particular individual’s country of origin such as Arab Americans. Other variations are based on their social class, the level of their education, if they live urbanely or rurally, or the time they have spent in the United States (Lipson & Dubble, 2007). Most Arabs also practice Islamic religion and are Muslim. When working with an Arab or Muslim client, nurses should ask what the client wishes to be referred to so as not to offend them in any way (Lipson & Dubble, 2007).
Although the Iranian Revolution was caused by combination of political and religious motivations and ideas, the desires of the people supporting the movement were more dominantly religious ideas that were wished to be imposed in society and in a new government. The Shah, or king, of Iran at the time was Muhammad Reza Pahlavi, who had developed relations with nations in “western” world, specifically with the United States. The United States supported the White Revolution, which was a series of social reformations the Shah made to remove Islamic v...
The Fatimid Caliphates were a 10th century Ismacili Shici dynasty that conquered the Ikhshidid dynasty in Egypt. The Fatimids claimed lineage rights from the Prophet Muhammad’s daughter Fatima; and, existed during the Golden Age of Islam. “Unlike the cAbbasids or Umayyads, who were led by a caliph approved by the community, the Shica espoused the concept of designation, in which the Prophet Muhammad chose Ali as his successor and in which each subsequent religious leader was a divinely ordained, supreme, infallible Imam who had the final authority in both religious and social affairs.” In 909, the Fatimid was established by the self-proclaimed Imam, Ubayd Allah al-Mahdi, who migrated his missionary work through the Palestine and Egypt before he finally came to settle in North Africa in the city of Raqqada. Throughout history, there have been differing views towards the establishment and core objectives of the Fatimid dynasty being established for economic or for Islamic progression during the Golden Age of Islam; and further, many claimed there was no separation of religion and government within the Fatimid.