نظام مشروطه

Hajj Ali Quli Khan Sardar Asaad (1274-1336 AH) was one of the prominent men of the Qajar era and one of the few tribal leaders who joined the group of constitutionalists from the beginning of the formation of the idea of constitutionalism. In this regard, he linked two generations of leaders of the constitutional movement. During the reign of Nasser al-Din Shah (1247-1313 AH) and Muzaffar al-Din Shah (1313-1324 AH), he secretly collaborated with some secret anti-authoritarian and constitutionalist associations and during the reign of Mohammad Ali Shah (1324-1327 AH) with the return of Istebdad e Saghir (Minor Autocracy) and the massacre of major leaders of the first generation, he expressed his opposition to the tyrant Shah from Paris. During the period of the re-establishment of the constitution of which he was the main leader; He held the positions of Minister of Interior, Minister of War and Member of Parliament. In this research, we intend to examine the content analysis method of his representation period, especially the importance of his speeches. Although Sardar Asaad did not make many speeches during his tenure in parliament, But, his few speeches are important because they show his understanding of the principles of the constitutional system and also the understanding of the fundamental difference between the system and the political culture that governs Iranian society.

In order to determine the political and social orientation of the newly established constitutional system, Ali Akbar Dehkhoda has expressed a special reading influenced by the ideology of social democracy. Therefore, the main issue of the research is what was Dehkhoda's understanding of the idea of social democracy and how did he combine it with Islam and Iranian traditions? According to the findings of this study, in Dehkhoda's system of thought, democracy in the form of national government is based on a democratic and social vision. He emphasizes components such as the sovereignty and government of the people, independence, freedom and legal equality of individuals, and considers the realization of these matters as a necessary condition for the transition to the period of progress. In addition, socialism (in the form of a justice-oriented and egalitarian system) has been mentioned as the ultimate goal and horizon of this political system, which will be achieved gradually and through reform of the status quo. In addition, Dehkhoda, by establishing the issue of Khatamiyyah and a new understanding of religion in the form of a monotheistic worldview, has combined socialism with a monotheistic vision and made it the theoretical and philosophical basis of his reading. His reading seems to be based on a combination of these three aspects. Although the evidence shows, this integration has not been able to establish a natural and organic connection between these aspects and to establish a new discourse; but this effort can be considered as the starting point of the idea of ​​creating a national and religious social-democratic discourse

The causes of Yousuf Khan Mostashar al-Dowleh's intellectual transformation, the nature of the laws he had in mind, the intellectual bases of these laws and his attitude towards the Western constitutional systems are the problem issues connected with the present research, which have been analyzed through the historical method by focusing on the primary sources. Mostashar al-Dowleh was an Iranian intellectual during Nasser al-Din Shah's era whose familiarity with the Western constitutional systems led him to find out that the secret behind the progress of European governments was because of their laws and legal systems, and the reason behind Iran's backwardness was the lack of these factors. He considered transforming the political system of Iran as necessary. The form of government he suggested for Iran of that era was a constitutional monarchy whose laws were taken from the Declaration of Human Rights mentioned in the preamble to the French Constitution and was within the framework of Islamic sharia.