Keywords
Abstract
Jurisprudential debates have played an important role in the relations between the Etchmiadzin Church and the Qajar government. These debates have served as a means of legitimizing the government and regulating social and political interactions between the two parties. On the one hand, Islamic jurisprudence helped the Qajar government to strengthen its influence over the Armenians by using religious principles. On the other hand, jurisprudential and religious differences between Shia and Armenian Christianity have caused tensions in relations and created challenges in cultural and social interactions. This research examines the mutual effects of these debates on the relations between Etchmiadzin and the Qajar government and analyzes the role of jurisprudence in the formation of religious and political identities in this historical period. This research aims to examine the role of jurisprudential debates in the relations between Etchmiadzin and the Qajar government with an analytical perspective. Therefore, it seeks to answer the following questions: 1- What was the role of Islamic jurisprudence in regulating the relations between the Etchmiadzin Church and the Qajar government? 2- How could jurisprudential debates help strengthen or weaken the political and social relations between Etchmiadzin and the Qajar government? The research findings indicate that jurisprudential and religious debates acted as a legitimizing tool for the Qajar government and helped strengthen their relations with the Etchmiadzin Church. Jurisprudential and religious disputes between the Shiites and Armenians have caused tensions and challenges in the relations between Etchmiadzin and the Qajar government, which have affected social and political interactions.
References
Gostikian, Christine, Faramin Farsi Matenadaran (1798-1829), Yerevan, Armenia, Vol. 5, 2021, Nos. 8/5, 13/5, 22/5, 36/5, 68/5.
Fourier, Joannes (2006), Three Years in the Iranian Court from 1306-1309 AH, translated by Abbas Eqbal Ashtiani, Tehran: Alam Publishing House.
Qajar, Naser al-Din Shah (2008), Ajam Travelogue, edited by Mir Hashem Muhaddes, Tehran: Etelat.
Farahani, Hassan (2006), Rouz-e-Shamar Tarikh Contemporane Iran, Vol. 3, Tehran: Institute of Political Studies and Research.
Dariabel, Georg Tectanderfon (1972), Interpersicum Report of an Embassy to the Court of Shah Abbas I, translated by Mahmoud Tafazzoli, Tehran, Iranian Cultural Foundation, 1972.
Tavernier, Jean-Baptiste (1980), Tavernier's Travelogue, translated by Abu Torab Nouri, edited by Hamid - Shirani, Vol. 4, Tehran: Sanai Publications.
Nateg, Homa (1999), "Political and Economic Consequences of Ottoman Regimes", Bukhara, No. 5, Spring, 1999.
Chardin, Jean (1993), Chardin's Travelogue, translated by Iqbal Yaghmaei, Vol. 1, Tehran: Tous.
The archive of the Naji Hamgan Monastery is available, shelf 6, file 41, document 63.
Rawandi, Morteza (1975), Social History of Iran, Vol. 3, Tehran: Amir Kabir.
Pirnia, Hassan (1994), History of Ancient Iran, Vol. 1, Tehran: Science.
Ghokasian, Vazgen Sarkis (2016), History of Armenians in Iran in the 17th Century, translated by Saeed Karimpour, Tehran: Amir Kabir Publishers.
Khamenei, Seyyed Ali (2009), Treatise on Answers to Inquiries, Persian translation, Tehran, Al-Huda International Publications, Bahar, Answer to Question 313.
Drouville, Gaspard (1991), Travels in Iran. Translated by Manouchehr Etemad Moghadam, Tehran, Shebaviz.
Krusinski, Tadeusz Juda, S.J., The History of the Late Revolutions of Persia..., London, 1729, P219..
Bournoutian, George, Armenians and Russia, a documentary record, Mazda Publisher, 2003.Dos.55.
Yovhannes Vardapet Jułayeci, Vičapanut'iwn Ar Šah Slemann Parsic, Calcutta, 1797; Ter Yovhaneanc, Vol.I, PP.202-203
Ter Yovhaneanc Y., ristian-Muslim Relations. A Bibliographical History. Volume 12 Asia, Africa and the Americas (1700-1800) Vol. I, P.203.
Savory R. (2007). Iran Under the Safavids. Cambridge University Press.P251..