Analysis of Mirza Malkom Khan's Political Thought with the "Paradigmatic-Implicit" Approach
Subject Areas : New theories, methodologies and approaches in political science
1 - Assistant Professor, Political Science Department, Bojnord University, Iran.
Keywords: Political Thought, Paradigmatic-Semiotic Approach, Mirza Malkam Khan, Modernism, and Constitutionalism,
Abstract :
The present writing is essentially an inquiry into the problems of the Naseri society, which also implicitly addresses certain general conditions prior to the Constitutional Revolution. The main issue at hand is the manner in which the intellectuals of that era engaged with the inhibiting traditions, typically articulated through innovative ideas. Mirza Malek Khan is among the intellectuals who manifested significant theoretical actions towards the end of the Naseri period and made considerable efforts to localize the principles of modernity. In exploring the essence of Malek Khan's political thought, this article employs a paradigmatic-semiotic narrative as its theoretical framework, focusing on five historical, foundational, normative, strategic-political, and practical significations to examine the rationale and nature of Malek Khan's ideas and statements in confronting the social, economic, cultural, religious, and political challenges of that time.
The central question of this article pertains to how intellectuals of that era—particularly Mirza Malek Khan—conceived their thoughts and the extent of their success in advancing reformative objectives. This inquiry reveals that the endeavor for modern thought emerged both in opposition to and in interaction with tradition. In this context, even Mirza Malek Khan's religious ideas regarding modernity and their relationship with customary and religious traditions exhibit a dual and ambiguous state. At times, he was enamored with Western civilization, while at other times he emphasized establishing a connection and interaction between tradition and modernity. Perhaps it was also the dual political nature and economic benefits enjoyed by power holders at court that led Malek Khan to adopt greater conservatism and caution.
In any case, we have utilized a semiotic-paradigmatic narrative as a framework to illuminate certain aspects of Malek Khan's political life through this methodology. The "semiotic-paradigmatic" narrative and its relation to this writing are elucidated within this theoretical framework as discussed.
The "Paradigm-Referential" Interpretation and Its Relation to the Present Study
Within this theoretical framework, the essence of political thought is analyzed through five referential dimensions:
- Historical-Situational Signification: Political thought begins with the thinker’s confrontation with existing problems or crises within their time and context, whereby they explain societal issues in a socio-historical manner.
- Foundational Signification: "Human happiness" and "public interest" are fundamental concepts in any political thought linked to two identities: one human identity and another collective identity (state/public sphere).
- Normative Signification: Each political thought provides criteria for desirable social relations through its normative significations to establish an "ideal situation" or those relations deemed "better" for a desirable life.
- Strategic Signification: In the history of political thought, strategic signification has been articulated around concepts of authority and dialogue in various forms. Strategic signification is recommended based on other significations to achieve foundational signification and its implications.
- Practical-Operational Signification: Foundational significations and normative significations are realized within public interest, law, citizenship, welfare, and development.
Thus, in delineating Mirza Malek Khan's models and ideas, we confront five primary questions that we will implicitly address concerning these five significations:
- What were the main problems or issues facing society during that period?
- From his personal worldview perspective, what possible solutions did Malek Khan propose?
- What vision did he have regarding the ideal situation and normative frameworks?
- What multiple solutions did Malek Khan suggest for addressing the problems of that era?
- Among possible strategies, which one held greater significance for Malek Khan?
Signification One: Objective-Practical Contexts for Formulating Malek Khan's Ideas
The crises and weaknesses in managing societal affairs were negative characteristics of the Qajar period intertwined with unfavorable political conditions. Economically, each Qajar king inherited from their predecessor; however, it was the degree and manner in which Iranian society was influenced by external (Western-modern) factors that led to consequences such as Iran's defeat in wars against Russia, resulting in weaknesses within Iran's judicial system and difficult economic conditions during the Qajar era.
Signification Two: Intellectual Transformations of Malek Khan and Their Relation to Ideal Social Conditions
Malek Khan's intellectual foundations flourished in the West. Amanat writes: "Malek Khan's French education and his familiarity with the Enlightenment movement of the eighteenth century—especially Montesquieu—formed his intellectual foundations; however, Ottoman governmental structures facilitated his reform proposals." The king himself was not well-acquainted with Western political institutions. Yet Malek's significance lay in his ability to intelligently present both ideas and Western organizational structures adapted to Iranian governmental realities.
In reviewing Mirza's theories, one often observes dualities; thus, it can be cautiously stated that there are two phases of intellectual-political development evident in his works where certain concepts have undergone conceptual transformations—such as religion in his perspective.
In the first phase, we encounter a Mirza who fully advocates for adopting Western traditions; while in the second phase, another aspect emerges where he conditions the application of Western teachings on adhering to Islamic traditions. Consequently, during his initial intellectual activities he writes: "Just as telegraphy can be imported from Europe... so too can its principles be adopted without delay in Iran." In his later thoughts, he adopts a more optimistic view towards religion. For instance, in his treatise "Tawfiq Amanat," he states: "Who in this world is superior to Islamic scholars who possess rights of trust? Islamic scholars are by divine mandate custodians of trust and pillars of national unity."
The amalgamation of religious concepts with social issues reveals a more comprehensive theoretical aspect of Malek Khan's intellectual trajectory. He sought to design and implement a new project: "I devised a plan to blend Western reason and politics with Eastern wisdom and religion. I determined that transforming Iran into a European model would be an unproductive endeavor; hence I presented material progress within religious frameworks so my compatriots could grasp those noble meanings." Thus, we can observe three stages in Mirza Malek Khan’s intellectual evolution:
- A stage characterized by complete Westernization and dependency on European norms.
- A stage leaning towards Islam while considering clerical opinions as valid.
- A stage where secular norms are integrated with empirical sciences and modern capabilities found in developed nations.
Signification Three: Norms Prevailing During Constitutional Era in Malek Khan’s Thoughts
The reform of Iran’s corrupt political, economic, social, and cultural systems during the Naseri period drew reformists' attention towards rectifying national deficiencies. For example, Malek Khan considers "the most significant need of Iranian society not metallic factory products but rather establishing human factories." However, the primary challenge was that thinkers of that era did not know how to transform irrational norms—such as superstition habits or hunger—into reasonable societal standards. Consequently, they concealed their beliefs behind numerous stratagems to engage authentically within Naseri society.
Signification Four: Strategies Employed by Malek Khan for Achieving Socio-Political Solutions
A considerable number of pioneering modernists recognized that addressing contemporary backwardness during Naseri’s reign necessitated articulating laws alongside crafting social contracts infused with religious elements and social norms. Leaders of this thought included modernist thinkers like Mirza Malek Khan and Youssef Khan Mostashar al-Dawlah who framed their liberal ideas within familiar religious concepts to garner popular support through religiously progressive clerics.
Malek Khan’s expression "wrapping religion" indicates that he felt compelled by societal realities to justify his proposed reforms through religious traditions. He spoke about hidden yet widespread unrest among Muslim communities which Europeans were largely unaware of; he considered this an important reality learned by Iranian modernist thinkers during an age marked by rapid communication advancements facilitating travel as well as dissemination of thoughts.
Mirza understood that this order must differ from European order due to stark differences between traditional contexts here compared to European cultural settings.
In such an "epistemological crisis," Malek Khan proposed that within one year at legislative assemblies both Sharia laws and customary practices be compiled regarding national administration matters so they could be incorporated into state laws via constitutional legality.
Signification Five: Economic Freedom and Its Relation to Development According to Malek Khan
Among thinkers during Naseri’s era, Malek stands out as someone who recognized qualitatively free market relations while aligning himself with its mechanisms based on a form of conceptual equivalence regarding economic freedoms. His economic thoughts are most vividly expressed in his treatise "Principles of Progress," where he discusses conditions conducive to economic growth while advocating for expanded trade relations between governments.
Malek Khan’s greatest brilliance lies in understanding national circumstances; he perceived a dynamic economic system as essential within proper governance while emphasizing its interrelation with other human sciences. He regarded Qajar rule among disorganized absolute monarchies where both legislative approval power rested solely with the king.
When Naser al-Din Shah sought several reformative actions inspired by new Western civilization norms, Mirza Malek Khan wrote: "The king of Iran claims he is more absolute than all other monarchs over their subjects... There exists a principle among people here whereby whatever wishes the king or officials may desire regarding seizing property or infringing upon lives is entirely at their discretion."
This description emerged from a world where free economies could only thrive through economic science coupled with market control tools—particularly through political acumen aimed at enhancing national interests.
In conclusion, it suffices to state that Mirza Malek Khan viewed ideological biases along with despotism as principal barriers preventing growth across other governmental dimensions as well as diminishing public efficacy levels.
Thus when he published his newspaper "Law," he directed fundamental critiques towards systemic governance—not merely targeting ruling individuals—understanding that chaos within a developed country like Qajar-era Iran could lead to disasters whose rectification would not be achievable soon.
Keywords: Political Thought, Paradigmatic-Semiotic Approach, Mirza Malkam Khan, Modernism, and Constitutionalism
References
Akbari, Ali Akbar (2015). Challenges of the Modern Era in Qajar Iran. Tehran: Iran Cultural and Press Institute. [In Persian]
Amanat, Abbas (2004). The Pivot of the Universe: Naser al-Din Shah Qajar and the Sovereignty of Iran. Tehran: Karnameh Publications. [In Persian]
Adamiyat, Fereydoun (1972). The Idea of Progress and the Rule of Law: The Era of Sepahsalar. Tehran: Kharazmi. [In Persian]
Tabatabai, Seyyed Javad (1994). The Decline of Political Thought in Iran. Tehran: Kavir. [In Persian]
Malkam Khan, Nazem al-Dowleh (2021). The Book of Regulations (Ketabche-ye Gheibi) and Other Treatises. Tehran: Omid Farda. [In Persian]
Malkam Khan, Nazem al-Dowleh (2009). The Treatises of Mirza Malkam Khan. Compiled and introduced by Hojjatollah Asil. Tehran: Ney. [In Persian]
Manouchehri, Abbas (2016). Beyond Pain and Dream, Volumes I & II. Tehran: Institute for Islamic History Studies. [In Persian]
آبراهامیان، یرواند (1389) تاریخ ایران مدرن، ترجمه محمد ابراهیم فتاحی، تهران، نشرنی.
آجودانی، ماشاءالله (1389) مشروطه ایرانی، تهران، اختران.
آدمیت، فریدون (1351) اندیشه ترقی و حکومت قانون، عصر سپهسالار، تهران، خوارزمی.
آدمیت، فریدون و هما ناطق (2536) افکار اجتماعی و سیاسی و اقتصادی در آثار منتشرنشده دوران قاجار، تهران، آگاه.
اکبری، علیاکبر (1384) پیشگامان اندیشه جدید در ایران، عصر روشنگری ایرانی، تهران، مؤسسه تحقیقات و توسعه علوم انسانی.
------------ (1394) چالشهای عصر مدرن در ایران عهد قاجار، تهران، مؤسسه فرهنگی مطبوعاتی ایران.
الگار، حامد (1369) پژوهشی در باب تجددخواهی ایرانیان، میرزا ملکمخان، ترجمه جهانگیر عظیما و مجید تفرشی، تهران، مدرس.
امانت، عباس (1383) قبله عالم (ناصرالدین شاه قاجار و پادشاهی ایران)، تهران، کارنامه.
بهرامی کمیل، نظام (1393) گونهشناسی روشنفکران ایرانی، تهران، کویر.
تیموری، ابراهیم (1357) عصر بیخبری یا پنجاه سال استبداد در ایران؛ تاریخ امتیازات در ایران، تهران، اقبال.
جوادی یگانه، محمدرضا و ریحانه جوادی (1392) اصلاحات سهساله، بررسی جامعهشناختی شکست روندهای اصلاحی در عصر ناصری، تهران، پژوهشگاه علوم انسانی و مطالعات فرهنگی.
رضاقلی، علی (1392) جامعهشناسی نخبهکشی، قائممقام، امیرکبیر، مصدق، تهران، نشرنی.
رائین، اسماعیل (1357) فراموشخانه و فراماسونری در ایران، تهران، امیرکبیر.
زیباکلام، صادق (1382) سنت و مدرنیته، تهران، روزنه.
شیخ محلاتی، محمدعلی (1356) خاطرات حاج سیاح، به کوشش حمید سیاح و تصحیح حامد الگار، تهران، امیرکبیر.
طباطبایی، سید جواد (1373) زوال اندیشه سیاسی در ایران، تهران، کویر.
عبدالکریمی، بیژن (1395) پایان تئولوژی (تئولوژی و تاریخ)، جلد دوم، تهران، نقد فرهنگ.
فلور، ویلم (1366) جستارهایی از تاریخ اجتماعی ایران در عصر قاجار، ترجمه ابوالقاسم سری، تهران، ققنوس.
کاتوزیان، محمدعلی (1388) تضاد دولت و ملت، ترجمه علیرضا طیب، تهران، نشرنی.
گودرزی، غلامرضا (1387) دین و روشنفکران مشروطه، تهران، اختران.
مرادخانی، فردین (1401) «مفهوم قانون در اندیشه میرزاملکم خان»، تهران، نشریه علمی- تخصصی سیاستپژوهشی اسلامی- ایرانی، سال اول، شماره 1، بهار، صص 137-166.
ملکمخان، ناظمالدوله (1362) مجموعه آثار میرزا ملکمخان، به کوشش محمدمحیط طباطبایی، تهران، علمی.
---------------- (1369) روزنامه قانون، به کوشش هما ناطق، شمارههای 1 تا 36، تهران، کویر.
---------------- (1388) رسالههای میرزا ملکمخان، گردآوری و مقدمه حجتالله اصیل، تهران، نشرنی.
---------------- (1400) کتاب دفتر تنظیمات (کتابچه غیبی) و چند رساله دیگر، تهران، امید فردا.
مکاینتایر، السدیر (1395) بحران معرفتشناختی، روایت دراماتیک و فلسفه علم، ترجمه سید علیرضا بهشتی، تهران، ناهید.
مدنی، جلالالدین (1386) تاریخ سیاسی معاصر ایران، جلد اول، قم، دفتر نشر اسلامی.
منوچهری، عباس (1395) فراسوی رنج و رویا، جلد اول و دوم، تهران، پژوهشکده تاریخ اسلام.
وحدت، فرزین (1390) رویارویی فکری ایران با مدرنیته، ترجمه مهدی حقیقتخواه، تهران، ققنوس.
Ramazani, Rouhullah (1966) The Foreign Policy of Iran; A developing nation in world affairs. 1500-1941, Charlottesville، University Press of Virginia, pp. 32, 50.
