Between “Sacred” Time and Work Time: Different Religious Temporalities across Social Classes in Tehran

Rituals, particularly in the Shi'a context, are often seen as a state of detachment from social titles and hierarchy, where participants enter a state of anonymity and temporarily suspend the ordinary societal structure to embrace an alternative one. However, in this paper, reflecting on my ethnographic research during Ramadan 2024 in Tehran, I argue that different social classes experience religious temporality in distinct ways, and the “sacred time” varies depending on one's social and economic status. I contend that contrary to the common belief that performing the rites of the Night of Qadr is particularly significant for the working class—due to its focus on destiny, transformation, and the fulfillment of dreams—there is a noticeable presence of upper social classes in the ritual spaces. This contrasts sharply with the Muharram rituals, in which the working class is more actively engaged.

This difference can be attributed, first, to the distinct ritual settings and liturgical orders of the night of Qadr compared to Ashura commemorations. Second, it is influenced by the expectations of the working class regarding the meaning and the setting of the rituals. The rituals of the night of Qadr tend to be more passive, lengthy, and less physically engaging, often performed in a seated position. Central themes include asking for repentance, praying for future prosperity, and reciting supplications. In contrast, Ashura rituals are more active and physically engaging, centered around a heroic narrative that does not necessarily prioritize individualized spiritual meaning.

Given these two portrayals of different ritual settings, I aim to address the following questions by reflecting on my empirical data: Are the Qadr night rituals less appealing than Ashura for all social classes, despite their paramount theological significance? Can we speak of a class-based religious temporality?