This book argues that Political Islam in the Iranian context evolved into three main schools of thought during the 1960s and 1970s: Jurisprudential Islam led by Ayatollah Khomeini, Leftist Islam led by Shariati, and Liberal Islam led by Bazargan. Despite the fact that all schools seek an Islamic state, their chosen methods and philosophical approaches diverge considerably. The synthesis of these three contrasting socio-political views is structured here to provide a coherent interpretation by means of ongoing comparison. This method has so far not been presented in academic studies within the field of Political Islam. Furthermore, this book provides a critical analysis of the aforementioned ‘Political Islam’ schools in Iran, their similarities and differences, relative success or failure, their contribution to the revolution of 1979 and how they have evolved from the pre-revolution era to the present.

"This book articulates a religious rationale for political secularism in the Iranian/shi'i context. The genealogy of Twelver shi'i political theology shows that the bitter experience and lack of success of the shi'ia in the field of governance in the early centuries of Islamic history led them to link the realisation of their ideal political system to transcendental factors. Belief in theocracy has always been the basis of shi'i political theology, but with the messianic conception of the 12th Imām in the fourth/tenth century, its realisation came to depend on the will and intervention of the divine. As a result, shi'i leaders, while awaiting the return of the 12th Imām, not only do not have the authority or responsibility to take over the institution of government, but have been forbidden from doing so. For more than 1300 years, the political thought and action of shi'i religious leaders was shaped by the political theology formulated in this book as Theocratic secularism. In opposition to orthodox shi'i theology, a new politico-religious discourse emerged at the initiative of Ayatollah Khomeini in the last decades of the twentieth century, which in this book is referred to as governmental-shi'ism. In sharp contrast to shi'i orthodoxy, governmental-shi'ism considers the occupation of the government apparatus as the duty of shi'i religious leaders. In this book, it is argued that governmental-shi'ism was neither the product of a theological transformation of shi'i orthodoxy nor used as a blueprint to establish the Islamic Republic. Rather, the formation of the Islamic Republic and the clergy's rise to power led to the birth of governmental-shi'ism and bestowed importance on Khomeini's doctrine of wilāyat-i faqīh"--

History Below the Global aims to foster an entangled knowledge of global history, and to place "others" at the centre stage, to better understand the fluid world which we inhabit. Relying on primary sources in seven languages and books written by hundreds of African, Asian, Middle Eastern and South American scholars, Lorenzo Kamel examines the coloniality of power in historical research and sheds light on the largely neglected roles of the "others" and their modernities in history. The book provides three elements combined. Firstly, a thorough analysis of the process of accumulation (“knowledge piece by piece”) which underpins some of the major achievements in human history. Secondly, a view on pre-colonial perspectives and the process through which the latter have been swallowed up by Eurocentric and solipsistic perceptions. Lastly, a study of the roots and outcomes of colonialisms and their echoes in our present. These three elements are addressed by combining multiple methodologies and approaches, in the awareness that the history analysed, as well as the historiographical trajectories that underlie it, are ultimately inter-penetrable, as well as themselves the result of a process of accumulation. History Below the Global challenges the view that, first and foremost, the “West”, for bad and for good, is and was the centre: the proactive actor which did and undid. This volume will be of value to all those interested in global history, the history of colonialism, post-colonial studies, modern and contemporary history.

This study analyses the major intellectual positions in the philosophical debate on Islamic law that is occurring in contemporary Iran. As the characteristic features of traditional epistemic considerations have a direct bearing on the modern development of Islamic legal thought, the contemporary positions are initially set against the established normative repertory of Islamic tradition. It is within this broad examination of a living legacy of interpretation that the context for the concretizations of traditional as well as modern Islamic learning, are enclosed.

This book examines the legal nature of Islamic states and the human rights they have committed to uphold. It begins with an overview of the political history of Islam, and of Islamic law, focusing primarily on key developments of the first two centuries of Islam. Building on this foundation, the book presents the first study into Islamic constitutions to map the relationship between Sharia and the state in terms of institutions of governance. It then assesses the place of Islamic law in the national legal order of all of today's Islamic states, before proceeding to a comprehensive analysis of those states' adherences to the UN human rights treaties, and finally, a set of international human rights declarations made jointly by Islamic states. Throughout, the focus remains on human rights. Having examined Islamic law first in isolation, then as it reflects into state structures and national constitutional orders, the book provides the background necessary to understand how an Islamic state's treaty commitments reflect into national law. In this endeavour, the book unites three strands of analysis: the compatibility of Sharia with the human rights enunciated in UN treaties; the patterns of adherence of Islamic states with those treaties; and the compatibility of international Islamic human rights declarations with UN standards. By exploring the international human rights commitments of all Islamic states within a single analytical framework, this book will appeal to international human rights and constitutional scholars with an interest in Islamic law and states. It will also be useful to readers with a general interest in the relationships between Sharia, Islamic states, and internationally recognised human rights.

This collection of essays reappraises the contributions made by modernist movements from regions generally regarded as peripheral or semi-peripheral to a global aesthetic of Modernism. It particularly focuses on European semi-peripheries, combining theoretical chapters and individual case studies to examine the cultural and aesthetic complexities of so-called peripheral modernisms. Contributing to research on the ‘transnational turn’ in New Modernist Studies, the volume takes recent scholarship on postcolonial modernisms one step further by exploring a broader geopolitical expanse than the (formerly) colonised regions under global capitalism. It highlights the local and translocal specificities of modernist movements from regions such as Eastern and Central Europe and the Mediterranean to offer new insights into the concept of global modernism.

Research papers on the social role of Islamic women and the suppression of womens rights in the Iran, Islamic Republic, since 1979 - covers historical aspects, sociological aspects and ethnic factors; comments on Islamic law on marriage and the family, role of married women in traditional culture and religion, education of women, etc.; discusses the role of sexuality, the problems of prostitution, womens organizations and political participation of women before and after the 1979 revolution. Graph, references, statistical tables.

What does it mean to be modern? This study regards the concept of ‘society’ as foundational to modern self-understanding. Identifying Arabic conceptualizations of society in the journal al-Manar, the mouthpiece of Islamic reformism, the author shows how modernity was articulated from within an Islamic discursive tradition. The fact that the classical term umma was a principal term used to conceptualize modern society suggests the convergence of discursive traditions in modernity, rather than a mere diffusion of European concepts.