چکیده:
The attitude taken by religious forces toward Modern Teachings has been discussed and explored in many studies relating the period from time of incumbency of Abbas Mirza as Qajar Crown Prince and ruling over Azerbaijan through the end of Qajar era (1214-1304hs/1835-1925AD). This issue has become doubly important, especially for clarifying complex and ambiguous aspects of tradition- modernity relationship during discussed period, but this important subject has been overlooked by some researchers in Pahlavi era. One of the reasons for such a defect should sought for focusing of political and historical studies on political and economic challenges during above-said period. It is natural in this process that the cultural effort made by political activists to be on the wane. Publishing of documents from gendarmerie and SAVAK organization as well as diaries of political and cultural characters during several decades has partially compensated for this defect. Focusing on reason and quality of active presence of religious forces in educational scene in this decade the present research examines them by emphasis on evidences from gendarmerie. Based on this study, religious forces possessed the largest chain of Private Schools using legal potentials and particularly rule of National Schools (private). The persons graduated from these modern educational centers gradually acquired Islamic identity and about two hundred thousand schools were built by religious groups, especially marketers and clergymen so it was a great stride taken toward Islamization of community. Among several religious organizations, Islamic Teaching Association Institute, managed by Sheikh Abbasali Eslami, overtook other educational activists and it was known as the most active educational organization in the public from this time to the end of Pahlavi regime
خلاصه ماشینی:
During the era of Reza Shah, due to the authoritarian nature of the government and his determination to expand modern schools, there was no opportunity for opposition or any kind of activity by religious and sectarian circles in against this action was not possible, but after that and in the first decade of Mohammad Reza Pahlavi's reign 9, a set of political and social conditions facilitated the role of this group in this field, and this situation continued until the end of his political life.
Second, some of the first historians of the revolution, such as Hamid Rouhani, have clearly ignored the political and cultural endeavors of religious circles before the year 42, and to prove their hypothesis based on the indisputable role of the Marja'iyyah in the fall of the Pahlavi regime, they have cast a veil of oblivion over the active history of religious circles; but fortunately, with researchers from various disciplines turning to the field of Pahlavi era studies, a new method and insight were created, based on which the realm of culture and its related issues in this period which religious circles and assemblies were considered one of its most important agents, became one of the important topics for research.
The establishment of the schools of the Society of Islamic Teachings, and the modern schools before them, proves the validity of this research hypothesis, namely "the pivotal role of the bazaar-mosque center and the graduates of new schools in the political and cultural sphere of Iran" during this period.
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