The object of this thesis is, from a study of the contemporary Persian sources, to determine the broad outlines of the development of the early Safawid state, and in particular to describe the evolution of the principal offices of state. As the reforms of 'Abbais I (1587-1629) had a profound effect on the structure and organization of the Safawid state, the accession of 'Abbas I forms a convenient point at which to terminate this thesis, which therefore relates in the main to the reigns of Isma'il I (1501/2-1524) and Tahmasp I (1524-76). An attempt has been made to show how the fundamental dichotomy between Turk and Persian, the lack of any precise definition of the functions of the chief dignitaries, and the absence of any clear differentiation between the classes, affected the development of the Safawid state during this period. It should be noted that this thesis deals only with the most important offices of state, and does not purport to be in any way a complete description of the early Safawid administrative system. An attempt has also been made to determine the factors which enabled the Safawids to impose Shi'ism as the orthodox religion of the Safawid state. In writing the historical background to this thesis, I have endeavoured, on the one hand, to give the shortest account of events consonant with a proper understanding of the period, and, on the other hand, to give a rather fuller picture of events in Khurasan, 'Iraq-i 'Ajam and Fars, during the hundred years between the death of Timur and the accession of Isma'il, than is to be found elsewhere.

abstract: The concept of Velayat-e Faqih as a type of Shi’ite Islamic government gained popularity three decades ago, after the Islamic revolution in Iran. The new constitution of the Islamic Republic of Iran was based on Velayat-e Fagih, proposed by the Imam Khomeini many consider him as the leader of the Islamic Revolution and the founder of the Iranian Islamic Republic. What is Velayat-e Faqih? Who can be the Vali Faqih? Why wasn't this idea proposed before Islamic Revolution in 1979? Did all the Shi’ite religious scholars endorse this idea or the Vali Faqih himself? All of these questions ultimately lead us to ask whether this concept has been drawn from Shi’ite Islamic discourses or it may perhaps be considered a novelty: a secularization of religion. These questions are increasingly discussed in academia and in the large public arena. Moreover, this discourse has divided Shi’ite Muslims into three groups: supporters of the Velayat-e Faqih, its opponents, and the silent group. It is important to analyze the position of all those groups including the silent group who did not publicly endorse or reject the theory. The theory of Velayat-e Faqih has emerged from the Imamate doctrine, which constitutes a cornerstone of Shi'ite sect of Islam. It is necessary to understand this political doctrine in relation to the context within which this concept of leadership had emerged. In order to overcome the ambiguities surrounding the relationship between Velayat-e Faqih and the position of Islamic jurist as a source of guidance and imitation (Marje Taqleed), it is necessary to discuss the various dimension of guardianship in the absence of the infallible Imam. Furthermore, the focus of this research is to review whether the concept of Velayat-e Faqih was innovated after the Islamic Revolution of Iran or existed within the Shi’ite tradition. / Dissertation/Thesis / Masters Thesis Religious Studies 2016

Doctorat en sciences sociales, politiques et économiques / info:eu-repo/semantics/nonPublished

The purpose of this study was to discover whether there was a relationship between economic development and higher education in Iran from 1953 to 1979. Seven variables were used to define economic development. These variables were factor analyzed and the outcome was three new empirically satisfying variables labeled Rent (R), Finance (F), and Technology (T) which were used as dependent and independent variables in subsequent analyses. In order to define higher education, just one variable, constant dollar expenditures on higher education, was used. Several changes occurred in Iran during 1953 to 1979. Therefore, two intervention variables (for the periods of 1962 and 1973) were used to present these changes. Three models were used in order to examine the relationship between economic development and higher education. Using 2 stage least square in model one tested the hypothesis that the educational variable and development variable (T) were mutually causal. In this model two identification variables (energy consumption and the number of students in higher education) were used in order to identify the effect of the technological growth and expenditures on higher education. This model had two regression equations. In the first equation the dependent variable was the technological dimension of economic growth (T). The only significant effect was the concomitant incremental relationship between energy consumption and technological growth. In the second equation the dependent variable was the expenditures on higher education, and the only significant effect was the second lagged relationship between technological growth and the education. Using 2 stage least square tested the hypothesis that educational expenditures depended upon the import-export ration (R). There was no significant effect in this model. Also using ordinary stage least square tested the hypothesis that educational expenditures depended upon increases in the money stock (F). This model was highly significant. Based on the major findings of this study, the increase of the expenditures on higher education depended upon the increase of the economic growth factors. But the reverse relationship is not evident.

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The Problem. The present study is an historical study of the educational impact of American church missionaries in the 19th and 20th centuries on the educational programs of Iran. Western church missionaries, particularly Americans, were among the earliest foreign influence to affect the Iranian educational programs. Traditionally, education has been important in Iran's recorded history of 3,000 years. In old and medieval Iran, customs and religious laws were the prevailing systems that influenced individual and group behavior. They also dictated educational policy. When mosques were built under the Muslim faith they became the chief centers of schooling. This type of institutions failed to provide students with the previous traditional classical background of the 19th century. The American church missionaries established the first Western-type school in 1836. The continued such schools into the 20th century, until the Iranian government appropriated the schools during the 1930's. Procedures. In order to analyze the educational impact of American church missionaries on the educational programs of Iran primary and secondary sources were studied. The data were collected by questionnaire method. The objectives were accomplished by surveying sixteen accessible American church missionaries who directly had worked in education in Iran. The generalizations from study apply specifically to the Presbyterian and Seventh-day Adventist missionaries but may have applicability to other church missionaries in Iran. Findings and Conclusions. The American church missionaries affected Iranian education in several ways and promoted school modernization. They introduced to Iranians a new concept of education which was different from their traditional rote memorization. They helped Iranian girls go to school. The church school stimulated the Iranian government to establish its own school and to improve standards of education. Although the American church missionary impact seemed to prove productive, people resisted the attempt to change the Iranian religion. Iranian had tended to accept those practices which were in harmony with their own values and culture, and to oppose those which were not. The secular goals of missionary education attempts were more important to Iran than the religious ones. Recommendations. Additional investigation should replicate the study in its broadest sense. This could involve a larger sampling of American church missionaries. It should include comments and evaluation from Iranians who were educated in American church missionary schools. This is the major limitation of this study. Further research should also examine the effectiveness of those Iranians who are the product of mission schools. Another focus would include other church missionaries from Western Europe and from other religions. Finally, more attention definitely should be given to the aims of missionaries.

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