The long history of Iran-Ottoman relations witnesses various conflicts and the conclusion of numerous treaties. The second Erzrum agreement was concluded on 1 June 1847 between the two countries. Based on third article of the treaty, a common commission of four countries should be formed and set up delimitation between two countries with field investigation. The Ottoman delegation, headed by Darwish Pasha, on the way to the mission to join the commission, before reaching Baghdad, raided the Iranian realm and occupied Qotur. This aggressively action so near formation of delimitation commission has become an important controversy between Iran and the Ottoman. Firstly Iran condemned Darwish Pasha's action and wanted mediators to take responsibility for the elimination of aggression. Occupation of Qotur lasted exactly thirty years, and eventually the Berlin Congress confirmed Iran's legitimacy, and the Ottoman government was forced to return Qotur to Iran. About the the occupation of Qotur and especially the actions of Mirza Ja'far Khan Moshir al-Dawlah during the three years of delimitation mission, no independent research has been carried out yet. The present study, with the historical method and descriptiveanalytical approach, relying on the documents, in particular Iran’ s Foreign Affairs’ documents answers these questions: What was the Qotur's position and strategical significance? Why was this area occupied by the Ottoman Empire on the eve of the formation of delimitation commission? What was the Iran's politicians actions, especially Mirza Ja'far Khan Moshir al-Dawlah, as Iranian delegate to the delimitation Commission against the occupation of Qotur? The findings of the study show that the three-yearly actions of Mushir al-Dawlah (1268-1265 AH) led mediators to repeatedly condemn the occupation of Qotur and endorse Iran's legitimacy. In fact, Mushir al-Dawlah’ s actions became the cornerstone for Iranian diplomats in the decades to come and raise the issue of Qotur’ s occupation in the international community. Measures that eventually resulted in the extradition of Qotur after thirty years.

Once the history of the Constitutional Era is surveyed, the School of Political Sciences- that established in 1909- is considerably outstanding through a variety of aspects. First, it is among the initial schools which had a high educational level. Second, for the very first time a professional team was specifically educated for participation in the diplomatic system of Iran through this school. Also, fields of study including the Basic Rights, International Rights and the Science of Wealth-Economics- were taught in this school and certain texts and references were compiled for them. These new sciences and teachings found their way in the Iranian community through the School of Political Sciences, and this issue enriched and deepened the modern movement of Constitution. While the School of Political Sciences was established by Mirza Nasrollah Khan Moshir-ol-Dollah, the major idea behind it is attributed to his son, Mirza Hassan Khan Moshir-ol- Molk (the successive Moshir-ol-Dollah). Yet Mirza Mehdi Khan Momtahen-ol-Dollah has in his works implied that the main idea of the School of Political Sciences belongs to him. Based on his words, it should be accepted that the idea of the School of the Political Sciences was founded not during the ministry of Mirza Nasrollah Khan Moshir-ol-Dollah, but rather during the second period of the ministry of Mirza Saeed Khan Mo’tamen-ol-Molk Ansari.

1-INTRODUCTION The introduction of new social sciences to Iran commenced prior to the Constitutional Revolution, a period known as the Persian Constitutional Revolution, offering valuable insights into the current state of these disciplines. During this era, the writings of travelogues by certain individuals sparked an interest in the Western world, leading to a subsequent effort by a group of intellectuals to transplant European concepts into Iran. Notably, Mirza Agha Khan emerged as a prominent figure in this second group of intellectuals, actively engaged in the transfer of Western ideas. Among Mirza Agha Khan's notable works, "Takvin va Tashri" stands out, particularly due to the methodology applied when addressing economic subjects. In the realm of social sciences, methodology plays a pivotal role in the exploration of the laws governing human interactions. This study focuses on Mirza Agha Khan's approach to economic relationships, revealing that his method mirrors the perspectives of economists from the 18th and 19th centuries. 2-THEORETICAL FRAMEWORK This research method is rooted in the perspective of Ludwig von Mises ([1949] 1998). According to Mises, economic propositions are deduced through a process of deductive reasoning and fall into the category of a priori propositions. This concept centers on the extraction of knowledge from the actions that "we" as individuals undertake. In essence, every individual is considered an actor and, as such, can derive an a priori understanding of reality through introspection. This process is made feasible through the comprehension of what Mises termed "The axiom of action. " This axiom posits that "human action is purposeful behavior. " In other words, action represents the manifestation of a desire translated into practical behavior, guided by an intent or objective. Action denotes the meaningful response of an individual's "Ego" to stimuli and the environmental conditions surrounding them. It signifies a conscious adaptation to the state of the world, thereby determining the course of their life. 3-METHODOLOGY Adam Smith contends that the comprehension of previously unexplained phenomena can be a gratifying experience when employing certain fundamental principles. He suggests that, much like the Newtonian principles, if such principles and rules can be unearthed in the realm of human relationships, it becomes plausible to offer explanations. Mirza Agha Khan's initial statements in "Takvin va Tashri" resonate with the perspective of Adam Smith, which was a prevailing approach among economists up until the 19th century. In this context, Mirza Agha Khan's method of deciphering phenomena bears a striking resemblance to that generation of economists. This study adopts a similar method to scrutinize his viewpoints, drawing on the approach akin to that employed by Mirza Agha Khan. 4-RESULTS & DISCUSSION In the initial sections of his work, Mirza Agha Khan engages in a discussion regarding the origins of political society. He presents a perspective that contrasts with Hobbes' view, asserting that the state of war, characterized by universal conflict, only arises after the establishment of a political society, effectively eliminating the secondary state of "fear" that results from individual dispersion. This perspective aligns closely with the ideas of John Locke, who posited that reason governs human beings from their very inception. Locke's concept of the law of nature, dictated by reason and binding all individuals equally, resonates with Mirza Agha Khan's views. As Mirza Agha Khan delves into the subject of trade following the formation of human society, he underscores its role in averting conflict. According to his perspective, the disappearance of equality among individuals within a society ushers in a state of war, as previously solitary and fearful individuals now seek to prevail over one another. Thus, trade serves as a crucial instrument in fostering peace and harmony and attracting general blessings. Mirza Agha Khan perceives trade as a significant factor in the formulation of both domestic and international laws. He emphasizes that the sustainability of trade between nations hinges on the stability of legal frameworks, both domestically and internationally. Notably, Mirza Agha Khan's analysis, in contrast to the economic thinking of the 18th and 19th centuries, shifts its focus from the individual to the collective as a whole. His perspective centers on the societal benefits of international trade, a deviation from the individualistic analysis prevalent in modern European thought, marking an important epistemological shift. 5-CONCLUSIONS & SUGGESTIONS The Constitutional Movement in Iran marked a period during which Iranians were introduced to the concepts of the modern world. The movement prompted many individuals, both from the elite and intellectual circles, to seek knowledge about the ongoing transformations in Europe. Initially, this awareness was cultivated through travelogues, and later through the dedicated efforts of figures like Malkom Khan, Mirza Agha Khan Kermani, Mostashar al-Dowleh, and others. This research centers specifically on exploring the economic perspectives of Mirza Agha Khan Kermani. Mirza Agha Khan Kermani was chosen for this study because, among his contemporaries, he made a concerted effort to derive his economic views from fundamental principles and assumptions. This approach mirrors the thinking of European economists during the 18th and 19th centuries. A comparative analysis between his books "Takvin va Tashri" and "Sad Khutabe" reveals a noteworthy distinction in Mirza Agha Khan's standpoint. It is evident that while in the former book, the author sought to deduce conclusions from principles within the realm of social sciences, particularly economics, he adopted a different approach in the latter. This inconsistency highlights a significant aspect of Iranians' encounter with new European thought during the Constitutional era. Iranians had long been acquainted with Greek philosophy and Aristotle's ideas, upon which they had extensively reflected. One crucial aspect that seems to have been inadequately grasped during the encounter between modern Europe and Iran in this era is the transformation that occurred within modern European thought. In Mirza Agha Khan's perspective, the collective context takes precedence over the individual, aligning with Aristotle's ideas, whereas modern European thought prioritizes individualism. Consequently, the potential transition from personal interest to collective welfare, a vital aspect of Adam Smith's thinking, is absent in Mirza Agha Khan's viewpoint.

Mirza Malkom Khan is counted as one the most influential enlightened thinkers of Naseri era. His political thought was an integrated expression of the thoughts of Mostesharodoleh and Akhoundzadeh, two exponents of modernization, which he believed that these two thinkers, due to their extremist approaches, could not make their views much acceptable to the political elites and citizens of their time. He tried to correct methodological weakness embedded in the thoughts of the two later thinkers and by doing so expecting to bring about religious reformation necessary for the implementation of western model of modernization which Mostesharodoleh and Akhundzade and his contemporary thinkers tried to achieve but failed. Hence, in this article Malkom Khan’s political-cultural doctrine at three levels of strategy, operational and technical are examined with the aim of understanding how he wanted, as one the enlightened personalities prior to the constitutional revolution, to bring about Islamic Protestantism and how his model of religious reformation could appear again and be applied by others in other historical periods.

The simultaneity of the emergence of western civilization and the downfall of Iranian society created an environment and epistemological arena that Iranian intellectuals had an important role in the development of its semantic system. This article deals with the question how the first wave of intellectuals- when faced with the first wave of modernity discourse- defined its identity borders. The first wave of intellectuals in Iran including Malkum khan, Akhond zadeh and Agha khan kermani in line with the binary opposition logic of modernity reproduced some new concepts and elements under the influence of the positivistic and transcendental discourse of modernity. Relying on the discourse of modernity, the first wave of intellectuals defined the borders of Iranian identity in contrast with tradition, Islam and clergymen, initiating a new discourse in the cultural-historical sphere of Iran that made it inevitable to refer to the west and submit to it. In the present study, the penetration of modernity discourse in the discourse of the first wave of intellectuals and the reproduction of a fake Iranian identity are deconstructed

Background: The aim of this study To evaluate the incidence of post tuballigation syndrome in Mirza Koucheck-Khan Hospital.Materials and Methods: 301 women were admitted for tuballigatin at our unit during 2000-2001. J93 were operated immediate post partum while 108 several months later. A questionnaire designed before this study and patients followed up at least for one year.Results: thirty cases (12.3%) experienced post operative pelvic pain and 93 (31%) several abnormal menstrual cycles. Mild to moderate psychogenic disturbances were seen in 61 (20.3%) and 4 (1.3%) of patients respectively. The women aged 30 years or less did not experienced abnormal menstrual cycle (P=0.0928). Those patients who used IUD before tubal ligation revealed improvement in menstrual dysfunction. The procedure itself (Parkland or Pomeroy Hospital Techniques) had no effect on menstrual cycle dysfunction. 66.1% of patients who had irregular cycle before operation revealed normal cycle one year after procedure.Conclusion: This, study showed that tubal ligation did not reveal any significant post tubal ligation symptom. Most of women who had abnormal menstrual cycle, improved after tubal ligation.

Mashhad has been of great importance as the religious center of Iran since the Safavid period. The expansion of religious science, in line with government goals, led to the construction of many schools in the Safavid period. The schools of Kheirat Khan and Mirza Ja'far in Mashhad, which have survived to some extent, have been decorated with significant decorations on their walls since construction. The purpose of this study was to investigate the decorations of the schools of Kheirat Khan and Mirza Ja'far, including their inscriptions and plant ornaments. The main question is what are the herbal decorations of the schools of Kheirat Khan and Mirza Ja'far, and what are the hadithic and Quranic themes and inscriptions associated with them? The research method is descriptive-analytical and the data collection is library based and especially on field photography. The findings show that the decorations of the schools of Kheirat Khan and Mirza Jafar belong to the historical periods of the Safavid, Qajar, Pahlavi and Islamic Revolution. The technique of decoration is tiling on the porches, porches and walls, as well as plastering, painting, Mogharnas and carpentry. Contemporary principles in the contemporary work of architecture have not been observed and much has been reconstructed. The decorations are mostly Khatami and Islamic, while geometric decorations feature on the entrance hall of the Khairat Khan school. The third lines used are Kufi flower and masonry and the content of the inscriptions can be categorized into eight groups of construction and history, names of individuals, Qur'anic verses, wise advice on science, the name of Imams, Asmaa al-Hassani, martyrdom and revolutionary slogan.

Among the events that have shaped Iran’s historical identity, the Constitutional Era (Mashruteh) stands as a point of departure toward a new socio-political order. In this emerging order, previously uncontested meanings and interpretations that had structured Iranian society began to lose their stability and became the subject of contestation—including the meaning of science. This study adopts a qualitative content analysis approach to examine select works by two prominent representatives of the intellectual movement during the Constitutional Era: Mirza Aqa Khan Kermani and Mirza Malkam Khan Nazim al-Dawlah. Through an interactive process between exploratory reading of primary texts and theoretical literature, we developed a conceptual framework comprising four main dimensions: ontological, epistemological, sociological, and thematic conceptions of science, each with several sub-components. Our findings indicate that in the ontological domain, the texts reflect a tension between rejecting transcendent (divine) science and embracing elements of it. Epistemologically, both figures show tendencies to reject traditional modes of inquiry while advocating a form of methodological holism. Thematically, their writings share a pragmatic and utilitarian orientation. From a sociological perspective, the intellectual discourse is marked by excessive politicization, neglect of professional/scientific dimensions, a utilitarian and empiricist valorization of knowledge, populist tendencies, prioritization of activism over reflection, and a quasiculturalist approach to traditional knowledge systems.

The idea of legalism is one of the important grounds of modernization in Qajar era and in this movement the role of intellectuals of this period is very important. These intellectuals by preaching the idea of legalism prepared the ground for socio-political development. Among these intellectuals Mirza Yousef Khan have had a special position. He took great step by writing a booklet named "One Word" which contributed to the principle of "rule of law" in Iran at that time. In the present article the bases of Mirza Yousef Khan's thinking which has been expressed in the introduction of his booklet is discussed. Mirza Yousef Khan by emphasizing the importance of rule of law believes that the progress of the society depends upon the expansion of this concept. While he pays attention to the new Western law and codes and bases his thinking of legalism on those criteria he also attaches enough importance to domestic bases i.e. the Sharia book and lays the foundation of his legal thinking on this ground also. Mirza Yousef Khan's idea of legalism is of great importance since it does not merely follows Western law and he tried to find a suitable foundation for establishing rule of law during Qajar period and in this regard he differs from other thinkers who merely followed Western law. Mirza Yousef Khan tried to create the concept of law by making use of Western law and Sharia law. Thus if one want to understand the concept of legalism during Qajar period one must acquaint oneself with Mirza Yousef Khan's thinking and the bases of his legalism.

Mirza Melkum Khan Nezim al-Dowleh, the son of Mirza Ya'qub, was born in Isfahan in 1871. He is one of the most prominent intellectuals in the Qajar era. According to Ismail Raein, the author of book Freemasonry (House of Forgetfulness), Mirza Melkum Khan has complex and controversial personality, or in better words his personality is sum of opposites and entitled as a man with thousand faces. He was a politician, thinker, writer and journalist, and leading advocate of modernity in Iran at the era of Qajar. He believes in pure adoption with Western civilization and also calling for giving privileges to foreign countries. Besides presenting himself as one of strict adherents of royal government, he really believes in the idea of liberation and the rule of law. His first major political experience was the mission of Paris which, after returning to Iran established Freemasonry (House of Forgetfulness). His involvement in awarding Scott Reuter and his scandal in the Lottery Prize eventuated to the despoiling of his relationship with Nasser-al-Din Shah and also through establishing of the London Law Newspaper, began his struggle to restrict the power of the monarchy. In this research, the writer attempts to answer this question, why Mirza Malkum Khan wanted to restrict the power of the king through the constitutional movement?