Iranian Enlightenment
Most of these intellectuals expressed their thoughts through poetry and fiction, simple stories and parables that were easy for people to understand and helped to spread Enlightenment throughout Iran.
In 1859, the works of Voltaire, one of the most famous French philosophers of the Enlightenment, were first translated into Persian by Jalal al-Din Mirza Qajar, the freethinking prince.
[14] Jalal al-Din Mirza, himself a student who had traveled to France to study on behalf of Amir Kabir in 1843, there became acquainted with Western philosophy and after much effort translated Voltaire's works into Persian.
Experts believe that some of the objects in the treasury, which are very similar to the discoveries of Tepe Hissar, belong to the third millennium BC and nearly 5,000 years ago.
With the investment of the great capitalists of Iran at that time, Keikhosrow Shahrokh and Jamshid Bahman Jamshidian and Parsi investors including Jamsetji Tata, this city made a lot of progress in a short period and even surpassed Tehran.
[30] When Amir Kabir limited the power of the clergy, Mirza Abdul-qasem Tehrani opposed him and sought sanctuary in the Shah Abdol-Azim Shrine.
[37] Mirza Abdul'Rahim Talibov Tabrizi was one of the intellectuals before the Constitutional Revolution in Iran, who, following Akhundov, at the age of 55, began writing works on social, nationalist and religious criticism.
[40] Yousuf Khan Mostashar al-Dowleh, is one of the pioneers and libertarians of Nasser al-Din Shah's era and the author of the famous book A Word [fa].
[42] The thoughts of Mostashar al-Dowleh were incompatible with the temperament of Naser al-Din Shah, so he was afflicted with the same fate that befell all libertarians at that time.
[48] The constitutional movement was formed during the reign of Mozaffar ad-Din Shah and included various strata of the people, businessmen, clerics, peasants and politicians.
[49] In fact, with the victory of the constitutionalist movement, the traditional system was disrupted and the presence of modern concepts was transferred from the realm of thought to the social and political realities of Iran.
[51] The formation of parliament led to the emergence and growth of intellectual ideas that may not have been possible during the reign of Naser al-Din Shah, such as secularism, modernism, and nationalism.
[54] The Social Democrats, unlike their conservative rivals in the Moderate Socialists Party,[55] called for sweeping reforms in Iran in the style of Western governments.
He praised the scientific achievements of the West in their various dimensions, and he considered unquestioning surrender to Western civilization as the solution to end Iran's backwardness.
[74] Mirza Malkam Khan is one of the most prominent figures of the first generation of Iranian intellectuals, whose political thought eventually led to the victory of the constitutionalists and the establishment of parliament.
Mirza Malkam Khan was influenced by Rousseau's ideas, which placed a strong emphasis on the awakening of human beings and believed that without freedom and spontaneity, no society would have real value.
For this reason, Mirza Malkam Khan, in the second issue of the Qanun newspaper, formally conceived the idea of forming an alliance between the clergy and the educated to break the domination of the monarchy.
Mirza Malkam Khan's way of thinking in the political struggle, which paid much attention to social mobilization, was very similar to the ideas of Claude Adrien Helvétius.
[82] The Faramosh Khaneh was first established with the permission of Nasser al-Din Shah during the reign of Mirza Aga Khan, one of the defenders of Freemasonry, and it flourished during this period.
[85] Haydar Khan Amo-oghli, known as "the greatest leftist thinker and theorist of Qajar Iran",[86][87] was one of the most influential figures of the Constitutional Revolution and later of the Jungle Movement.
Amo-oghli, became acquainted with socialist ideas while studying at the Tbilisi Polytechnic University and became a member of the Russian Social Democratic Workers' Party.
He fled to Istanbul with his colleague Sheikh Ahmad Rouhi and another Bábist writer named Mirza Hassan Khan Tabrizi, and there with Jamal al-Din al-Afghani began to work to promote liberal and nationalist ideas.
"[96] Kermani later broke with al-Afghani and, with his new pan-nationalist ideas, wrote several books in which he expressed a wish to restore the empires which had existed before the Arab invasion of Iran.
[97] Before fleeing to Istanbul, Sheikh Ahmad Rouhi wrote the book Hasht Behesht [fa] (Eight Heavens) in Iraq, in which he described the beliefs of Bábism and considered the Constitutional Revolution as a precondition for the downfall of the Qajar dynasty.
On July 17, 1896, Crown Prince Mohammad Ali Mirza beheaded them in the northern garden of Tabriz on charges of being Bábist and sent their heads full of straw to Tehran.
[106] On the day Colonel Liakhov bombardment the parliament on the orders of Mohammad Ali Shah, Jahangir Khan, along with Malek al-Motakallemin and Qazi Ardaghi, was writing a report for Sur-e Esrafil.
The political turmoil in the capital reached such a level that on the night of July 17, 1910, four people stormed the house of Seyyed Abdollah Behbahani and killed him.
Tabatabai was unpopular in the Majlis due to the arrest of many of his opponents and was finally dismissed after a hundred days, leading to Sardar Sepah's installation as the new prime minister.
[109] Reza Khan Sardar Sepah's reforms began during his tenure as prime minister, which many intellectuals, including Suleiman Eskandari, considered a "window of hope.
"[110] On October 31, 1925, in a vote in the fifth parliament of the National Assembly, Reza Khan Sardar Sepah was elected king, which is considered to be the beginning of the second generation of intellectual movements.
