Khaqani's opening verse in his famous qaṣīda of Ivan-i Mada'in has a recognizable resonance in the works of many Persian writers, poets, and historians of pre-modern times who tried to make sense of the events and upheavals of the past. For them ‘ibrat, which in this context may loosely be translated as a grievous sense of historical consciousness, was the essence of the past. It made them see in the ruins of the once mighty empire, or the records of kings of bygone times, the never-ending cycle of the rise and fall of worldly powers. The Sassanian arch of the palace of Ctesiphon in the above verse was a powerful metaphor for the believer and the skeptic alike.

In modern Persian historical accounts, for all intents and purposes, this sense of ‘ibrat was lost to the multitudes, if not to a handful of the adept.

The Iranian Revolution, while similar to other modern revolutions in many aspects, has resulted in several innovative social policies which have not been pursued as seriously by other revolutionary governments. In this paper we will study one political innovation that has significant consequences for economic development. Taking advantage of its near monopoly on higher education and complete control over public sector employment, the Iranian government has set up a complex system of political screening and filtering for admission to colleges and universities, as well public sector employment.

This filtering process is complemented by a quota system which further enables the government to control the accessibility of higher education and public sector employment to various social groups. As would be expected, public reactions to these discriminatory policies are diverse. The beneficiary social groups offer justifications for this policy while those who are damaged by it express resentment in private circles.

The first substantial study of the Arabic autobiography, Franz Rosenthal's “Die arabische Autobiographie” appeared in 1937 and has yet to be superseded. Rosenthal mentions most of the autobiographies well known to historians and literary scholars of the Middle East, including al-Ghazāli's (d. 505/1111) spiritual biography, al-Munqidh min al-ḍalāl, Usāmah ibn Munqidh's (d. 584/1188) Kitāb al-i'tibār, famous for its humorous anecdotes about the behavior of the Crusader Franks, Ibn Khaldūn's (d. 809/1406) autobiography, included at the end of his voluminous history Kitāb al-‘ibar and since published separately, al-Suyūṭī's (d. 911/1505) al-Taḥadduth bi-ni'mati ‘Llāh, and a number of others. The first autobiographical text known in Arabic is ascribed to Ḥunayn ibn Isḥāq al-'Ibādī (d. 260/873), the famous translator of Greek scientific works. It is included in the biographical dictionary of Ibn Abī Uṣaybi'ah (d. 668/1270) and described as “Treatise on the Trials and Tribulations which Befell Him” (risālah fīmā aṣābahū min al-miḥan wa ‘sh-shadā'id).