scholarly journals Evaluation of the Development of Women's Employment Laws in an Islamic State: The Case of Islamic Republic of Iran (1989-2017)

2020 ◽  
Vol 9 (1) ◽  
pp. 396
Author(s):  
Zeinab Jahanipour Sagez Abadi
Author(s):  
Aleksandr Suprunov ◽  
Ulyana Vasilieva

The Constitution and domestic legislation of the Islamic Republic of Iran is distinguished by its specific attitude not only to the norms of Muslim law, but also to the provisions of international law. The Constitution of Iran recognizes the undoubted priority of Muslim law over the norms of not only domestic legislative acts adopted by the Majlis of the country, but also the Constitution of the Islamic Republic of Iran. At the same time, the norms of international law are equated by the Iranian legislator with the norms of domestic law. The legal conflicts between international law and the legal provisions of Muslim law and the Constitution of Iran arising in connection with this legal position of the spiritual and secular authorities of Iran have become the content of this article.


2018 ◽  
Vol 1 (1) ◽  
pp. 95
Author(s):  
Idil Akbar

Khilafah concept became one of the discussions that stick out lately, not least in Indonesia. But how is this concept, especially that  applied in the Islamic state? This article presents a comparison of Islamic governmentbased concepts with two different traditions, namely the Kingdom of Saudi Arabia and the Islamic Republic of Iran. The purpose of this paper is to show the differences between the two concepts as well as to discuss how the implementation carried out in the two countries that use Islam as the basis of the state. Conceptually Saudi Arabia and Iran have differences in the application of the state system and its government. Saudi Arabia with the monarchy concept and Iran with the concept of republic. But the similarity between the two is that the Kingdom of Saudi Arabia and the Islamic Republic of Iran is not a state that ideally reflects the Khilafah state as established in the state system of the era of Khulafaur Rashidin.Keyword: : Khilafah; Imamah, Saudi Arabia, Iran, State and Islamic Government


2021 ◽  
Vol 4 (5) ◽  
pp. 146-162
Author(s):  
Sead Bandžović ◽  

With the overthrow of the regime of Reza Pahlavi in 1979, the Iranian revolution ended the existence of the 2,500-year-old Persian Empire and built the Islamic Republic of Iran on its foundations. The revolution was the product of three independent social structures that merged at one point. One was the structure of constitutionalism that grew out of a century-long struggle for democracy supported by modernists; the second was Islamism as a movement to set Sharia law as the primary law supported by rural elements in society in response to Western urban elites and accepted by merchants; and the third is the nationalist structure, driven by rage fueled by Iran's long subordination to European powers. The basic principle of the Islamic Republic of Iran, proclaimed by the new constitution from 1979, is the positioning of God as the supreme bearer of people's sovereignty and people who are only marginal representatives of his power on Earth. Ayatollah Homenini, the supreme leader of the Islamic Revolution and the Iranian state, in this regard created a thesis about the Islamic State as a political representation, created on the basis of the people's will, in order to enforce God's laws. In practice, such system meant setting up Sharia (religious) laws as the only source of law in regulating social, legal and other relations within the community. A dichotomy has been created in the management of the state, so there are two groups of authorities. The first, the conciliar, consists of the Supreme leader, the Council of Guardians (Shora-ye Negahban-e Qanun-e assassi), the Council of Experts (Majles-e Khobragan Rahbari) and the Judgment Council. The task of these councils is to oversee the activities of all levels of government in order to preserve the unity, sovereignty and integrity of the Iranian political system. The conciliar government supervises and advises the republican part of the government, ie. its legislative, executive and judicial aspects. In addition to conciliar government, there is a republican government that creates laws and political decisions in accordance with religious teachings and under the supervision of theocratic political institutions. All laws and court decisions must be based on the principles of the Qur'an, and their proper interpretation requires an understanding of religious principles. On the basis of the constitution, a special High Judicial Council was established, which amended the pre-revolutionary laws (criminal, commercial, civil and procedural), thus creating the so-called “Transitional law”. The biggest changes affected the area of criminal law, where the principle of talion revenge was introduced (“an eye for an eye, a tooth for a tooth”) and the strict punishment of extramarital relations and same-sex relationships. In the domain of marital and family law, a man is given a number of rights, thus putting the woman, as a marital partner, in a more unequal position. Husbands were facilitated in divorce, temporary marriages with more than one woman were allowed, while on the other hand women were allowed the right to divorce only if it was explicitly allowed by her husband during the marriage. The revolution also introduced new sources in the regulation of legal relations. Thus, by an order of the Supreme Judicial Council of 23 August 1982, judges were ordered to use direct authoritative Islamic texts or sources on which to base their judgments in resolving disputes. Judges are required by this Order to address the Council of Guardians of the Constitution if they cannot determine with certainty whether a regulation is in accordance with Sharia law or not. If the judge does not know which law to apply, he must contact the Office of Ayatollah Khomeini for further instructions. In addition to the internal one, the revolution caused radical changes in the foreign policy field, positioning Iran as an important participant in numerous international processes at the regional and global level.


2018 ◽  
Vol 10 (2) ◽  
pp. 273-288
Author(s):  
Muhammad Rais

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.


2018 ◽  
Vol 10 (2) ◽  
pp. 273-288
Author(s):  
Muhammad Rais

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


2019 ◽  
Vol 15 (2) ◽  
pp. 135-150
Author(s):  
T. R. KHAIRULLIN

The article is devoted to the analysis of the features of a rather specifi c project of Islamism promoted by the Islamic Republic of Iran. Iranian Islamism is based on the ideas of Ayatollah Khomeini about the ideal “Islamic state”, in which Islam has close contact with politics, with the government of the country. However, after the death of Ayatollah Khomeini, the country’s new elite became more pragmatic about the mission of spreading the Shi‘ite version of Islam. In particular, emphasis was placed on rapprochement with those countries and groups that showed friendly feelings to Tehran. In many respects this concerned the countries of the Arab region in which the Shi‘a community was present or prevailed. One of these states is Yemen. In particular, Iran’s participation in the Yemeni crisis, in which Tehran is trying to strengthen its own positions and prevent the strengthening of Saudi positions in Yemen by means of the Zaydi group of the Houthi, is being considered.


2012 ◽  
Vol 5 (2) ◽  
pp. 175-204
Author(s):  
H. E. Chehabi ◽  
Asghar Schirazi

Abstract Contemporary Iran plays a special role in the history of Islamic constitutionalism, as the constitution of 1979 was the first attempt since the debates over Pakistan’s Islamic Republic to derive the basic law of a modern state from Islamic principles. The Islamic Republic that came into being that year combines, as the name implies, Islamic and republican principles, which find institutional expression in a state that combines theocratic and republican organs. Iran was thus the first state in modern times in which sections of the ulema took direct control of the state. In this article we will first provide a historical context for the emergence of the idea of an Islamic state and its central principle, the dominion of the Shiʿi jurisprudent or velāyat-e faqih (from Arabic wilāyat al-faqih). This will be followed by a discussion of the process of constitution making, leading to a close examination of the constitution itself and the debates to which its various parts gave rise.


2013 ◽  
Vol 10 (3) ◽  
pp. 635-649 ◽  
Author(s):  
Gillian Murray

This article uses an extant collection of television news inserts and other television ephemera to examine women's employment at Midlands ATV. Focusing on the years between the first Midlands News broadcasts in 1956 until major contract changes across the ITV network in 1968, it examines the jobs women did during this formative period and their chances for promotion. In particular it suggests that contemporary ideas of glamour and their influence in screen culture maintained a significant influence in shaping women's employment. This connection between glamorous television aesthetics and female employees as the embodiment of glamour, especially on screen, did leave women vulnerable to redundancy as ‘frivolity’ in television was increasingly criticised in the mid-1960s. However, this article argues that the precarious status of women in the industry should not undermine historical appreciation of the value of their work in the establishing of television in Britain. Setting this study of Midlands ATV within the growing number of studies into women's employment in television, there are certain points of comparison with women's experience at the BBC and in networked ITV current affairs programmes. However, while the historical contours of television production are broadly comparable, there are clear distinctions, such as the employment of a female newscaster, Pat Cox, between 1956 and 1965. Such distinctions also suggest that regional news teams were experimenting with the development of a vernacular television news style that requires further study.


2020 ◽  
Vol 28 (8) ◽  
pp. 976-981
Author(s):  
Elahe Tajeddin ◽  
Leila Ganji ◽  
Zahra Hasani ◽  
Fahimeh Sadat Ghoalm Mostafaei ◽  
Masoumeh Azimirad

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