RESEARCH IN HISTORY EDUCATION
Year:2020 | Volume:1 | Issue:1|Papers Count:6

The White Revolution (1963-1979) was a series of reformist programs that comprehensively embraced all aspects of the political, economic, social and cultural life of Iranian society and led to changes in the class and social structure of Iran. One of the plans of these reforms was the bureaucratic and educational revolution that was adopted in order to expand and transform the educational system. in this regard, the present study seeks to investigate the expansion of higher education centers and the internal challenges arising from these reforms by using descriptive-analytical approach and using statistical data. The findings of this study suggest that, along with the slight growth of higher education centers and, consequently, the significant expansion of the educated class, due to the conflicts and challenges that exist between academics and government, educated strata have a prominent place in political and social participation. They don’ t get it. For this reason, the group opposed the Pahlavi regime despite the government's efforts to recruit and control academics.

Before the Qajars come, rulers of the districts Due to the lack of legitimacy, could not get a lot of base among the people, so, First Qajar kings, at the beginning, In order to gain legitimacy needed Shiite scholars of that period. On the other hand, Shiite scholars believed in the early Qajar period that in ABSENCE of period, Ulema and jurists as his successors until he emerged, covenant of the Velayat and the rule of the Shiites And considered any Velayat and governance other than the Velayat of the Faqihs illegitimate. Among these were the scholars who, while stressing the province of the jurists, confirmed the legitimacy of the Qajar kings in world affairs. In this article, it will be tried to show the view of Mulla Ammad Naraqi on the verity of the province of the Faqihs on the Sultans during ABSENCE of period based on numerous traditions and Hadiths and by mentioning duties such as implementing the Islamic norms, judging, and protecting the lives and property of the people, it becomes clear that the legitimacy of the ruling Islamic society is due to the awareness of these rulings, Functions that only the jurists and scholars of the prevailing and dominant religious orders can perform for the people until the advent of Imam Mahdi. Thus, the principles of the legitimacy of the Velayat-e Faqihs and the lack of legitimacy of the Qajar kings are explained. The method of this paper is descriptive-analytic based on library studies.

In the history of countries, there have always been great people whose contemporary people have boasted their existence and have always been proud of them. These great people have become a legendary figure over time for the general public through the action they have done. One of these great men who symbolized wisdom among Iranian bureaucrats and whose life was partly involved in ambiguity and myth is Bozorgmehr Hakim. In Iranian history and literature, ethical, philosophical statements, as well as words of advice and anecdotes have been attributed to him, which emphasize his wisdom and patriotism. The Iranians have presented their human values by quoting those great men who have been exemplary and tactful both in history and in the construction of legend. Undoubtedly, Bozorgmehr Hakim is one of those bright figures. He was one of the heroes who joined the group of martyrs of thought and became legendary. Thus, it is necessary to investigate his legendary and real character.

In order to understand the religious and social conditions of the Timurid period, the way in which Timurid sultans interacted with religious figures, becomes an important issue. The present paper tries to make the above issue clear though unswerving this question that what kind of interaction and confrontation between the Timurid sultans and religious characters can be identified. The current paper aims to describe the confrontation of the Timurid with religious issues, determine of Timurid rulers, and analyze the interactions of religious figures with Timurid rulers, The achieved result of this research show that the religious figures were of different kinds. The Timurid rulers tried to communicate with each of them and use to validate the government and achieve their own goals.

The Safavid era (1135-907 AH / 1722-1501 AD) was the era of dramatic expansion of the activity of European religious missionaries in Iran. During this period, European powers competed to penetrate the eastern territories and obtain cheap raw materials, while their territories and foreign trade were also heavily endangered by the Ottomans, thus Iran as an Ottoman neighbor and enemy. And at the same time, as the European business side, it was a good option for unification. The question of the present study is whether missionaries and missionaries contributed to the development of political and business relations between Iran and Europe during the Safavid era? It tries to answer this question by descriptive research method and gathering information from reports, historical and research sources, travelogues and documents. Apart from religious motives, it seems that political and economic reasons were particularly important in sending religious groups to Iran. The findings of the present study indicate that religious missionaries did not succeed in spreading Christianity in Iran but were able to play an important role in the development of political and business relations between Iran and Europe.