Hossein Kazemzadeh from Iranshahr and the Issue of National Identity

1. Introduction

The Constitutional Revolution is considered one of the pivotal transformative events in our country's
history, akin to any revolution that has altered social institutions and structures.

Although Iran has witnessed significant events before Islam and experienced numerous significant
incidents, undoubtedly one of the most influential and grand events it experienced was the
Constitutional Revolution. Unlike any previous events, it reshaped Iran's political, social, international
relations, intellectual perceptions, livelihoods, and cultural and artistic conditions significantly (Goudarzi,
2004:93).

The significance of the Constitutional Revolution lies in the fact that, contrary to previous efforts
towards reform and renovation primarily conducted from within by the political elite of the Qajar era, it
was not confined to political expediency or administrative-military reforms. This statement does not
diminish the importance of those actions as facilitators for the emergence of the Constitutional
Revolution but emphasizes that constitutionalism is a critical juncture in outlining a new identity
discourse, creating a profound rift in Iranians' traditional beliefs about politics, society, and history
(Tabatabai, 2005:274).

During the Constitutional period, issues such as progress, the relationship between religion and the
state, nationality, and history emerged boldly for the first time, boldly accepted or rejected Western
civilization by various intellectuals. Thus, the constitutional movement became one of the most
significant chapters in Iran's history, deserving meticulous and scholarly understanding, free from
mental biases and prejudiced national, religious, or racial perspectives.

Iranian intellectuals, who were contemporaneous with and companions of the Constitutional
movement, are considered one of its primary pillars and foundations. Therefore, researching the
Constitutional movement and examining the opinions and thoughts of its intellectuals should
simultaneously take place (Goudarzi, 2004:69).

Hossein Kazemzadeh from Iranshahr (born on 20 Dey, 1262 SH) is also among Iran's intellectual elites,
coinciding with the commencement of the modern state establishment project.

2. Theoretical Framework; Skinnerian Approach in Analyzing Iranshahr's Thoughts

The discussion on identity gained more prominence in the twentieth century, entering the realms of
social sciences, though it had a lengthy historical background, rooted in the Latin term "idem," meaning
sameness or continuity (Ahmadi, 2011:39). Identity manifests in various forms and can be utilized as a
suffix for phenomena such as culture, ethnicity, nationality, religion, etc. Some of these identities are
recognized and have been subjects of extensive debates, including national identity, religious identity,
and ethnic identity.

According to Anthony D. Smith, national identity implies the existence of a political community. Such a
political community not only refers to the existence of certain shared institutions and a unified set of
rights and responsibilities for the community but also denotes a specific social space, a territory with
recognized borders, through which its members define themselves and feel a sense of belonging (Smith,
1991:98).
Religious identity, on the other hand, constitutes a set of beliefs, practices, and affiliations shared by a
group of individuals bound by their faith in a particular religion. It forms a cornerstone in shaping
individual and collective behaviors, moral codes, and worldviews.

Hossein Kazemzadeh from Iranshahr, like other Iranian intellectuals, extensively pondered over various
topics such as Iran's backwardness, renewal, relations with the West, Iranian identity, and its elements.
Kazemzadeh's most significant intellectual concern, similar to other Iranian intellectuals, was seeking
solutions for the advancement and prosperity of the country. Therefore, Iranshahr viewed Iranian issues
through the lenses of renewal and progress, emphasizing the element of "nationality" and constructing
national identity. He considered "nationality" as the sole factor for Iran's progress and development.
"We recognize nationality as the singular means for Iran's progress, and we consider it the ultimate goal
and emblem of the aspirations of Iran's young and nascent generation" (Kazemzadeh Iranshahr,
1293:39).

Hence, this article aims to investigate the motivations, objectives, and solutions proposed by Hossein
Kazemzadeh from Iranshahr. Given the significance of national identity and religion among the
constitutional intellectuals, the article seeks to answer how the relationship between religion and
nationality was perceived in Kazemzadeh's thinking. The prevailing idea in this article is that "Iranshahr
emphasized the superiority and precedence of nationality over religion through presenting a mystical
interpretation of religion."

In Anthony Smith's thought, religion can be considered a social institution and a factor in organizing
social relationships (Smith, 2003:14). Regarding the relationship between religion and nationalism,
Anthony Smith believes that nationalism in its true sense can be a religion, and there exists an emotional
connection between religion and nationalistic sentiments (Smith, 2003:45). In Kazemzadeh Iranshahr's
perspective, concerning establishing reconciliation and a connection between these concepts, he
emphasized the superiority and precedence of nationality.

According to Iranshahr, nationality refers to "a set of spiritual characteristics of a nation that
distinguishes its attributes from other nations" (Kazemzadeh Iranshahr, 1293:198). Our primary focus is
on understanding the reasons and motivations behind Iranshahr's introduction of this issue and his
reliance on the element of nationality and which factors influenced his thoughts. As Quentin Skinner
expresses, while dealing with authors, three crucial points should be considered: firstly, what do the
words mean or what specific sentences imply? Secondly, what is the meaning of the text for the reader?
Thirdly, what does the author mean by what is said in a specific text? (Skinner, 2014:165-168). Hence,
when interpreting the meaning of an author's works, understanding the "intentions and motivations" of
the authors is crucial. According to Skinner's research method, comprehending the political discourse
mastered by an intellectual in a given society and era, as well as grasping the "intentions and
motivations" of that intellectual, are necessary for establishing a connection in their discourse
(Manouchehri, 2013:202-203).

According to Skinner, awareness of the "motivations and goals" of authors is essentially recognizing the
type of bond or relationship that every writer establishes with what they have written, and it is
understanding what has prompted those verbal actions (Skinner, 2014:173). Skinner's fundamental
approach suggests that the meaning of any text or idea must be understood within the framework of
the temporal and spatial conditions in which it emerged and in light of the prevailing political arguments
during that time (Manouchehri, 2013:208).
Therefore, we must examine the thoughts of intellectuals from this perspective and framework,
considering their relation to the prevalent political arguments of their time. This approach allows us to
understand the underlying motivations and intentions behind their ideas and elucidate the connections
they aimed to establish through their discourse.

Expressing the motivations and intentions of thinkers such as Kazemzadeh Iranshahr, we should
investigate the reasons that led to the formation of ideas and theories in intellectuals like Iranshahr. As
mentioned, Iranshahr also, due to a kind of envious view of the conditions of Iran during the
Constitutional era in comparison to ancient Iran and familiarizing with the progress and modernization
of the West, emphasized national identity and the Iranian spirit as the sole factor for the country's
progress (Kazemzadeh Iranshahr, 1293:198). In fact, the developments of the Constitutional era had
caused Kazemzadeh Iranshahr's perspective on the subject of national identity and the relationship
between religion and nationality to be focused on progress, renewal, and advancement of Iran.

3. Identity, National Identity, and Religion

According to Ahmad Ashraf, "Identity means existence, something that serves as an identification for an
individual, i.e., a set of personal attributes and behavioral traits by which an individual is recognized as a
member of a social group and distinguished from others. National and ethnic identities are collective
identities, meaning a sense of great national and ethnic solidarity, awareness of it, and dedication to it.
National and ethnic identity takes shape in the struggle with our perception of others. Iran against non-
Iranians, Greece against barbarians, Iran against Turan, Turks against Tajiks, and Persians against Arabs.
Thus, self-awareness of 'our being' is coupled with awareness of 'others' being.' 'We' and 'strangers' are
two sides of the same coin, meaningless without each other" (Ashraf, 1999:533).

The necessity of discussing identity lies in the fact that having a definition of oneself is not only the first
step in fulfilling a role but also a prerequisite for being human. Without the evolution of identity, it leads
to either stagnation on one side or the potential for innovation from future generations on the other
(Rajaei, 2003:67). Therefore, discussing and examining identity, national identity, and its elements in any
society are of great importance. Neglecting these concepts could have negative impacts on various
aspects of the political, social, cultural, and economic spheres of any society. It could be said that being
without identity is a form of oppression, intensifying that oppression.

"Seeking identity is seeking justice and freedom" (Davari, 1372:6). The most pervasive and significant
level of identity in all current social systems is national identity, which, compared to other forms of
collective identity, influences the entire social system. National identity realizes ideals, grants legitimacy
to governance, and increases its influence (Mirmohammadi, 2004:14). On the other hand, religion also
plays a fundamental role in shaping identity. Throughout history, all human civilizations have had
religious underpinnings (Malerba, 2000:13). Thus, religion plays a vital role in understanding national
identity, and studying religion's role in identity formation can shed light on the behaviors and specific
positions of nations and peoples. In Iran, religion has been an inspiration for other components of
identity; therefore, analyzing myths, customs, arts, literary heritage, and language cannot be detached
from their religious context (Nasri, 2008:19).

Hence, religious identity is a concept placed within the framework of social identity and is generally not
at odds with Iranian national identity (Ahmadi, 2011:63). Religious identity, both pre and post-Islam, has
never been antagonistic to national identity, especially in denying it. Though religious superiority over
national identity has always been advocated by defenders of religious movements, the existing realities,
including the presence of other political powers - meaning the existence of rival or enemy political
powers to Iran - have always justified the necessity of an Iranian government and supporting it to
establish security and order among those who advocate the superiority of religion over nationality in
terms of value (Ahmadi, 2011:119).

The relationship between religion and national identity in Iran has always been of immense importance.
The confrontation or reconciliation of these concepts has been among the significant issues that have
occupied the minds of scholars and thinkers. As Hobbsbawm states, although religion is fundamentally a
rival to nationalism in attracting the loyalty of various ethnic groups, it has also astonishingly served in
the emergence of primary nationalism and especially modern nationalism. Hobbsbawm mentions
instances where religion has contributed to the emergence of early and modern nationalism
(Hobbsbawm, Year Unavailable).

Buoyed by the Persian Sassanian Zoroastrianism and the modern Shia nationalism from the Safavid era
to the present day in Iran (Hobsbawm, cited in Ahmadi, 2004:155). The emergence of the concepts of
identity, national identity, and their relationship with religion in Iran can especially be traced to the late
Qajar period, particularly during the Constitutional Revolution when Iranians were first exposed to
Western civilization, its tools, and industries (Nouzari, 2003:36).

Indeed, the Constitutional era marked a period where thinkers pondered various questions: Why was
Iran lagging behind? Why was the West progressing? And why was the country distancing itself from the
greatness and glory of ancient Iran? These questions motivated intellectuals to theorize and propose
solutions for the advancement of the country. Among the most significant topics was the interpretation
and theorizing about the relationship between religion and national identity, with various intellectuals
exploring this theme, including Hussein Kazemzadeh Iran Shahri.

4. Nationality and the Iranian Spirit

In Iran Shahri's Thought Approaching the 20th century, the Iranian experienced a shift in cognitive
knowledge and discourse. During the Constitutional era, a particular attitude toward the element of
national identity emerged, which some have considered as leaning toward antiquarianism. The
characteristic of this outlook was the glorification of Iran's past history and the expression of aversion
toward foreign invaders (Ahmadi, 2004:70). This type of attitude, mournful about Iran's past and
derisive of those responsible for its decline (the Arabs), was a product of 20th-century events and the
competition among the key players of the global system for influence in Iran. The penetration of these
actors in Iran, accompanied by the weakening and decline of Iran's economic, military, and political
powers, shattered the spirit of Iranian political and intellectual elites to such an extent that some refer
to it as the "Iranian identity crisis" (Katam, 1992:86). This wistful view of the Iranian identity sought to
stir pride and honor in the young Iranian generation and strengthen their determination to acquire
knowledge to transform Iran into a growing and evolving country (Ahmadi, 1999:167).

Iranian intellectuals sought to understand the reasons behind Iran's decline, foreign infiltration, and
influence, as well as familiarity with and contact with the West and its progress, and exposure to
enlightenment literature were factors that led some Iranian thinkers to explore the past and the
element of national identity (Bigdeloo, 2001:37). Among these intellectuals was Hussein Kazemzadeh
Iran Shahri, who emphasized national elements and national identity, considering them as the singular
factor for Iran's progress and advancement. Kazemzadeh was engaged in publishing a magazine called
"Iran Shahri" from 1922 to 1927, and he became recognized by this pseudonym thereafter.

According to Kazemzadeh, the publication of Iran Shahri magazine was a guiding light and a source of
knowledge, ethics, and virtues for the Iranian race. He believed it was a tool for progress and
modernization so that people would not lose their way (Kazemzadeh Iran Shahri, 1971:194).
Fundamental discussions in Iran Shahri magazine revolved around Iranian nationalism, Iranian
friendship, and reviving Iranian civilization, aiming primarily to strengthen national identity and efforts
to create a unified and civilized nation. Iran Shahri focused on the revival of Iranian civilization and
proclaimed, "Our path, our love, Iran is young and free. This country is our only support today and it
deserves that we endure any hardship for its sake" (Kazemzadeh Iran Shahri, 1942:1293).

Iran Shahri believed that to awaken the sense of nationalism in Iranian hearts, particularly in the
newborn generation, any action taken to disseminate and spread Iran's history, particularly the
explanation of the ancient civilization of this country, was the best means according to their perspective
(Kazemzadeh Iran Shahri, 1950:3).

Consequently, Iran-centric attitudes and emphasis on the national element and its expansion and
promotion became central in Iran Shahri's thoughts, considered as the final remedy for the chronic pains
of Iranians. All other thoughts or reformist movements had to be built upon this foundation. Iran Shahri
condensed everything Iranian in their nationality: "Our nationality is Iranianism, and Iranianism is
everything for us. Our honor, dignity, greatness, sanctity, reputation, and life. If we put nationality at the
center of our hopes and actions, we will be free from everything and possess everything. Before
anything else, we must be Iranian and be named and remain Iranian. Iranianism is a sacred and
comprehensive word that encompasses all the people of the nation."

"The division based on language and religion finds no place in the outlook of Shahamat Gostar. Whoever
has Aryan blood within and considers the soil of Iran as their homeland, whether they are Baloch,
Zoroastrian, Armenian, they must be counted as Iranians and called Iranians" (Kazemzadeh Iran-Shahr,
1941: 74-75).

Iran-Shahr believed that the goal of Iran's aspirations, beyond ethnicity, should be nothing other than
reviving Iranian identity in all its aspects in the cycle of a new civilization. Any absolute and capable ruler
who takes control of Iran's fate, if does not make this goal the focus of their actions, will never succeed
in reforming the empire's corruptions. Our nationality is the sole means of our progress, and we
consider it the perfect and prominent goal of the young and infant Iranian race (Kazemzadeh Iran-Shahr,
1941: 29).

Kazemzadeh Iran-Shahr identified two elements, soil (Iran-Shahr) and blood (Aryan race), as the building
blocks of a nation and defines the nation as: "The sum of the spiritual characteristics of a nation that
separates it from other nations. These characteristics manifest themselves in various aspects of the
nation's political, economic, personal and social life. In other words, the effects of these spiritual
characteristics are always apparent in the administrative structure of the empire, in religion and
religious ceremonies, in language and literature, in ways of thinking, morals, habits, and also in
livelihood matters" (Kazemzadeh Iran-Shahr, 1941: 199).
In the view of Iran-Shahr, the nation is the spirit of spirits, and he believed that every nation has some
traits, ethics, and abilities, the combination of which constitutes the national spirit. He believed, "It is by
virtue of this spirit that the Iranian nation, after embracing the Islamic faith and spending centuries in
spiritual captivity, has given such prosperity and expansion to Islam, making it compatible with its own
ethics and spirit, that it has brought about an advanced and superior Iranian Islam" (Kazemzadeh Iran-
Shahr, 1941: 9). In Iran-Shahr's perspective, nationality and the spirit of Iranian identity are so important
that he believed: "Under the influence of this spirit, Iranians are more inclined towards spirituality and
theology than materialism" (Kazemzadeh Iran-Shahr, 1941: 202).

"Kazemzadeh Iran-Shahr minimizes the importance of economic and natural sciences. As a result of the
teaching of this spirit, Iranian literature is full of exaggerated praises, colorful and extravagant
descriptions, extraordinary analogies, metaphors, symbols, and mythical exaggerations, as well as
philosophical and mystical aphorisms" (Kazemzadeh Iran-Shahr, 1941: 9).

But what distinguishes Hossein Kazemzadeh from other intellectuals is his different view on progress,
civilization, and particularly his specific approach towards the West. Unlike most intellectuals, Iran-Shahr
was neither seeking blind acceptance of the West nor dismissing and rejecting all its achievements;
rather, he had a cognitive and selective approach towards the West. In other words, Kazemzadeh
regards the West as a destination for "progress," not "civilization." He believed that Western civilization,
despite its appealing facade, is not the key to human happiness. He held the belief that "in this garden,
there are many poisonous and harmful plants that are not visible from a distance, and we must behave
like a bee by selectively picking only those flowers whose essence is not bitter and harmful so that we
can make sweet and healthy honey for ourselves. We Iranians should not be lured by appearance,
neither in spirit nor in body, nor should we be the conditions of foreigners" (Kazemzadeh Iran-Shahr,
1941: 314).

Indeed, Iran-Shahr's ultimate goal and aspiration were to "create a new civilization for Iran, a
comprehensive amalgamation of the advantages and privileges of the Eastern and Western civilizations,
free from corrupt and poisonous elements of these two civilizations" (Kazemzadeh Iran-Shahr, 1941:
16).

Iran-Shahr's views on the West, renewal, and progress, particularly in line with his nationalist beliefs, are
distinctive. He believed, "It is true that today Iran lags behind the caravan of progress and the civilization
of its Aryan sisters, and it cannot demonstrate the same level of talent and capability it once displayed in
past historical periods. However, this does not mean that its eternal spirit is dead. 'It is a lamp that will
never be extinguished'" (Kazemzadeh Iran-Shahr, 1941: 91).

Therefore, Iran-Shahr, emphasizing national identity, talks about nationality and the Iranian spirit
concerning progress and advancement and hopes for Iran's future, stating, "With complete faith in the
eternal spirit of Iran, I firmly believe in a bright and prosperous future for Iran."

"Progress and happiness of Iran's future address the newborn Iranian race in the language of the
present and the Iranian spirit, as I say:

'Act righteously in thought, word, and deed, this saying is evident to the world, That Iran shall forever
remain youthful, its spirit alive and eternal.' (Kazemzadeh Iran-Shahr, 1335:85).
Hossein Kazemzadeh and Iran-Shahr magazine were among the most important centers that designated
Iran's renewal and progress, contingent upon strengthening nationalist sentiments and Iranian identity.
They aimed to create motivation and hope among Iranians to overcome decay and weakness by
emphasizing a nostalgic approach and recalling the glory and grandeur of ancient Iranian civilization.

Religion and Nationalism (Nationalism) in Kazemzadeh Iran-Shahr's Thought The relationship between
religion and nationalism, or more precisely, the relationship between Islam and nationalism, has been
one of the major and longstanding debates in contemporary Middle Eastern political thought. It seems
to have retained its place in Islamic political thought even in the first decades of the twenty-first century
(Ahmadi, 1383:53). The Constitutional period was an era when the debate on religion and nationalism
among intellectuals held great significance. The decay of Iran compared to its ancient and glorious past
on the one hand, and the progress of the West and familiarity with Enlightenment thought and
literature on the other, prompted intellectuals to examine the relationship between religion and
nationalism from this perspective. Even some intellectuals regarded religion as the cause of Iran's decay
and backwardness, attributing the onset of Iran's decay to the advent of Islam in Iran.

Kazemzadeh Iran-Shahr opposed the thinking of those who believed that progress and civilization
necessitate disregarding religion and faith and was of the view that 'ignorant people assume that
progress and civilization involve severing the ties of religion and faith and disbelieving in religion'
(Kazemzadeh Iran-Shahr, 1304:715). Iran-Shahr believed that the purity of the soul and heart and the
possession of faith form the basis of moral virtue and establish the foundation of social life and a kind of
stability." (Kazemzadeh Iran-Shahr, 1304:716).

"In this manner, Iran-Shahr doesn't agree with the view of intellectuals who attribute Iran's degradation
and misfortune solely to the Islamic religion. During the delineation of the elements of a new civilization,
he considers religion as one of the crucial pillars. He believed, 'The foundation of this new civilization
stands firm and tall on three pillars: knowledge, industry, and religion. However, these three pillars
should be qualified as "true knowledge, true industry, and true religion." True knowledge introduces us
to the understanding of humanity, the universe, and the Creator. True industry guides us towards the
beauty and perfection of the power and wisdom of God. And true religion leads us towards moral
virtues and selflessness for the happiness of others' (Kazemzadeh Iran-Shahr, 1350:363).

Iran-Shahr discusses the importance of religion and faith in Iran from ancient times, namely the
Zoroastrian religion, up to the present, which is Shiism. He believed that 'within the realm of religion and
belief, the ancient Iranian religion, which was Zoroastrianism, was one of the simplest and most natural
religions. The philosophy of Zoroastrianism was so simple and clear that, according to some scholars and
philosophers, a day will come when this religion will be accepted by all nations worldwide' (Kazemzadeh
Iran-Shahr, 1320:15). In his view, 'the philosophy of Zoroastrianism was so simple and noble that if all
human beings followed it, the Earth would become a paradise' (Kazemzadeh Iran-Shahr, 1320:17). He
believed that Zoroastrianism was a religion of purity and enlightenment, urging people to possess pure
and clear ethics and combat against immoral behavior (Kazemzadeh Iran-Shahr, 1320:19). In Iran-
Shahr's perspective, religion is the product of faith, and faith is a matter of conscience and a heartfelt
connection between a person and their Creator, which no other individual has the right to interfere with
(Bahnam, 1379:187).

One of the significant points in Iran-Shahr's ideology is that he deems Shiism sufficient for Iran's
happiness and underscores the interactions and mutual similarities between Shiism and Iranian
nationalism, citing evidence and examples. He believes that Shiism has two particular aspects that make
it acceptable to all elements of civilization and modernity. One aspect is the openness of ijtihad
(interpretation) which is the source of progress, excellence, and civilization. The other is that Islam,
which has been the possession of Iranians for over a thousand years and evolved in the form of Shiism,
has become a kind of Iranian national religion; meaning, it has imbibed the essence of the Iranian spirit
(Bahnam,"

"He also designated Shiism as one of the fundamental foundations of social identity in Iran and believed
that 'the majority of Iranians in thought, spirit, and body live under the influence of the Shia religion'
(Kazemzadeh Iran-Shahr, 1293:2).

According to Iran-Shahr, 'the notable Safavid rulers, by strengthening and formalizing the Shia religion,
which Iranians viewed from a "national and ethnic" perspective, centralized the Iranian national
sentiments. Iranians achieved their political independence after a thousand years of struggle from that
day onwards' (Kazemzadeh Iran-Shahr, 1320:78).

Therefore, two critical points in Iran-Shahr's ideology are that on the one hand, he believes Shiism is
sufficient for Iran's happiness and development, and on the other hand, he believes that Iranians' view
of Shiism is a national and ethnic perspective. According to Iran-Shahr, 'this is a political issue and
cannot be denied that, in the eyes of Iranians, except for the descendants of Hazrat Ali, no one can
legitimately claim the throne of Iranians, because only this lineage, due to their descent from the
Sasanian kings through their mother Shahrbano, and on the other hand, their association with the true
Imams, are deserving of this position' (Kazemzadeh Iran-Shahr, 1320:45). In Iran-Shahr's thinking, 'Imam
Hussein, the youngest son of Hazrat Fatima and Hazrat Ali ibn Abi Talib, was considered the son-in-law
of Shahrbano, the daughter of Yazdegerd III, the last king of the Sasanian dynasty, and therefore, all Shia
Imams not only possessed the right and dignity of the Prophet's lineage but also were connected to the
Sasanian dynasty' (Kazemzadeh Iran-Shahr, 1320:44). However, this aspect of Hussein Kazemzadeh Iran-
Shahr's thoughts, despite its appropriate considerations about national identity, can be criticized and
softened because his explanation of Iranian identity and identity issues leads to an interpretation that
can be seen as nationalist.

In other words, solely relying on the argument that the reason for Iranians' acceptance of Shiism is
ethnic, blood-related, and identity-based cannot be accurate. In this way, Kazemzadeh Iran-Shahr sees
deep links between Shiism and Iranian nationality and attributes Iranians' inclination and interest in the
Shiite religion to cultural and political factors: 'From a political standpoint, the people of Iran, who
consider themselves possessing an ancient and glorious civilization, have always viewed the acceptance
of Shiism as a cultural and political necessity' (Kazemzadeh Iran-Shahr, 1379:187-188)."

"They [Iranians] could never forget the brutal Arab invasion, the looting of this country's treasures, and
the murder of thousands of innocent people. The caliphs and rulers of the Umayyad dynasty referred to
Iranians as 'mawali' (clients) and denigrated them, inciting hatred and animosity among the Iranian
people towards them" (Kazemzadeh Iran-Shahr, 1320:43). Alongside political factors, Iran-Shahr also
emphasizes cultural factors, especially similarities between Shiism and Zoroastrianism. He believed that
"culturally, the grounds for accepting Shiism, especially regarding its similarities with Zoroastrianism,
existed in Iran. For instance, according to Zoroastrianism, Ahura Mazda created two elements: one
representing goodness and light called 'Yazdan,' and the other representing evil and darkness called
'Ahriman.' These two are in constant conflict, and ultimately, Yazdan triumphs over Ahriman, purifying
and enlightening the world. Similarly, Shiites believe that the Twelfth Imam will reappear in the end
times and establish justice and equity throughout the world" (Kazemzadeh Iran-Shahr, 1320:16).
However, Iran-Shahr's interpretation might be subject to criticism due to his racial biases. These
nationalistic interpretations of religion, while they might have influenced Iranians' inclination towards
Shiism and Islam, cannot solely be attributed to what Hussein Kazemzadeh Iran-Shahr believes, as the
significant attributes within Islam, such as freedom, equality, and others, had significant impacts on
Iranians' inclinations and acceptance of Islam and Shiism.

In fact, Iran-Shahr's perspective on Shiism is influenced by an immense attachment to the culture and
civilization of ancient Iran, highlighting the prominence of national identity in his thoughts. According to
Iran-Shahr, "Iran, despite accepting Islam, advancing it, and living under Arab influence and domination
for centuries, has preserved its language, national life, social habits, and qualities alongside its political
independence" (Kazemzadeh Iran-Shahr, 1320:85). He also believes that "Iranians have made a
significant contribution to the growth and flourishing of Islamic culture and civilization. From the early
Islamic centuries to the present day, countless intellectuals emerged in Iran in various fields of divine
and natural sciences, such as Sheikh Saduq, Sheikh Mufid, Allama Hilli, Sheikh Baha'i, Avicenna, Mulla
Sadra, etc., who played a crucial role in the progress and development of various sciences" (Kazemzadeh
Iran-Shahr, 1293:17-19)."

Iran-Shahr not only denied the role of religion in creating civilization, progress, and strengthening
national identity but also emphasized the role of religion and faith in Iran's advancement and growth. He
even believed that "the awakening and progress of Iran require an 'intellectual and religious' revolution,
which has three fundamental pillars: first - distinguishing decrees and laws from superstitions, second -
separating spiritual matters from material matters, and third - aligning religious decrees with the
requirements of civilization" (Kazemzadeh Iran-Shahr, 1293:5).

An important point in Hussein Kazemzadeh Iran-Shahr's thinking is that, due to the superiority of
nationality over religion in his thought, he does not accept the idea of Islamic unity and instead
emphasizes national unity. According to him, "those who consider Islamic unity as the only solution for
Iran are mistaken, and to find their mistake, it is enough to look at the Ottoman history, which initially
adopted 'Ottomanism' policy, then turned to 'Islamic unity,' and as this policy was also ineffective,
ultimately adopted 'nationalism' as the last and most effective means of salvation" (Kazemzadeh Iran-
Shahr, 1342:75).

However, despite his emphasis on Iranian unity and strengthening the Iranian spirit, the core of Hussein
Kazemzadeh Iran-Shahr's thinking was Iranian identity and the Iranian spirit, and no other factor could
replace it. His perspective on Iranian identity compared to other elements seems distinctive, appearing
not only as an intellectual concern but also as a significant national ideology. His view of Shiism is also
influenced by his emphasis and significance on national identity and the Iranian spirit. His respect and
importance for Shiism more than any other factor stem from Iran-Shahr's interpretation of the
similarities he believed existed between Zoroastrianism, ancient Iran, and Shiism. Iran-Shahr's focus on
the Iranian spirit and reliance on the national element were such that he believed, "the Iranian spirit is
an endless, surging ocean where not everyone can dive without insight and courage" (Kazemzadeh Iran-
Shahr, 1353:82). Iran-Shahr aimed to highlight the role of Iranian culture and customs in the
dissemination and expansion of Islam. He believed that Iranians were the foundations of social life and
wanted to emphasize the role of Iranian culture in spreading and extending Islam.
Their beliefs were based on Islam but not only did they not set aside their culture, customs, and
traditions, but they also blended them with Islamic culture. They preserved these customs and traditions
in their society's life. It can even be said that Iranian culture and civilization had an undeniable influence
on Islam and the creation of Islamic civilization (Bigdelu, 1380:22-23).

Therefore, nationality played a significant role in Iran-Shahr's thoughts. He emphasized the importance
of this element in relation to progress, renewal, and strengthening religion. Kazemzadeh and the Iran-
Shahr magazine were among the most influential sources that advocated for a wide-reaching, popular
ancient-focused nationalism. Some argue that Hussein Kazemzadeh and the Iran-Shahr magazine,
relying heavily on extreme nationalism, paved the way for Reza Shah and facilitated the ground for his
rule (Bigdelu, 1380:187).

In fact, Kazemzadeh Iran-Shahr's interpretation of various issues in Iran, especially his thoughts on
religious matters, was influenced by his efforts to find solutions to prevent the decline of Iran. In other
words, Kazemzadeh looked at religion and other subjects from the perspective of renewal and progress.
Believing that nationality and the Iranian spirit were factors that could pave the way for the country's
progress, he emphasized the preference and superiority of nationality over religion and other
components.

6. Conclusion

The Constitutional Revolution is considered a significant event in our country, leading to structural
changes and the growth and spread of new thoughts, ideas, and orientations in the country. One of the
important points regarding the developments during the Constitutional era was the emergence of
intellectuals who, under the adverse conditions of the country, the enlightenment literature, and
especially comparing the undesirable conditions of Iran in the Qajar era with ancient Iran, sought
remedies for improving the country. One of the crucial aspects during the Constitutional era was the
emphasis of intellectuals on national identity, ancient history, and the glory of Iran and related subjects.
Religion and national identity were among the significant topics that were emphasized by the
intellectuals in this era.

Various intellectuals looked at the relationship between religion and national identity from different
perspectives concerning progress, renewal, and the conditions of Iran during the Constitutional era. One
of the most important intellectuals of that time was Hussein Kazemzadeh, known by the pseudonym
Iran-Shahr due to the publication of the Iran-Shahr newspaper. Like other Iranian intellectuals,
Kazemzadeh's main intellectual concern was seeking remedies for Iran's progress and prosperity. For
this reason, he viewed various subjects from the perspective of advancement and development and
portrayed nationality as the sole factor for the progress and advancement of the country. In essence,
Kazemzadeh Iran-Shahr's core idea revolved around Iranianism and the reconstruction of the Iranian
spirit. He saw this as the unique elixir of vitality and a guarantor of happiness and the main element for
the re-ascendance and progress of Iranian civilization that no other factor could replace. Iran-Shahr
propagated nationalism and Iranianism not only as an intellectual concern but also as a national
ideology. He believed that ancient history and glories should be promoted as the bright period of Iranian
civilization. Regarding modernization and interaction with the West, Iran-Shahr's aspiration was to
create a new civilization in Iran that encompassed all the merits and advantages of Western civilization,
devoid of corrupt and poisonous elements, a selective and cognitive interpretation of Western
civilization.
In fact, Iran-Shahr's primary concern and intense focus were the birth of a unified, powerful, self-aware,
and upright nation emerging from within the depths of the decaying and deteriorated Iranian
civilization; a civilization that, despite losing its dynamism and vibrancy due to the dominance of foreign
invaders, still possessed such potential and inherent strength that it could spark a resurgence.
Kazemzadeh Iran-Shahr's approach to religion and faith was also influenced by his boundless passion for
ancient Iranian culture and civilization. Alongside presenting a mystical interpretation of Zoroastrianism
and emphasizing its importance and value, he believed in the existence of similarities between
Zoroastrianism and Shia Islam. Iran-Shahr deemed Shia Islam sufficient for the prosperity of the Iranian
people and stressed the role of Iranian culture, customs, and traditions in strengthening and spreading
Islam, particularly the Shia sect. He opposed those who blamed religion as the cause of misguidance and
decline and emphasized the role of religion in establishing a united, powerful, and virtuous Iranian
society.

In the thought process of Hussein Kazemzadeh Iran-Shahr, there's a crucial point of significance: due to
his inclination and attachment to Zoroastrianism and ancient Iran, his perspective on Shia Islam was
influenced. He emphasized the precedence and superiority of Iranian nationality and identity over
religion. In other words, within Kazemzadeh Iran-Shahr's intellectual framework, there was only one
factor considered for the advancement, progress, and evolution of Iran – the ideal and all-encompassing
element perceived by Iranians – and that was "nationality."