عشق

The position and role of justice in the political thought of Muslim philosophers is considered the most important pillar of the ideal society and utopia. This is while the role of love and affection in achieving true perfection in the community and its relationship with justice has not been paid much attention. Therefore, the main problem of this research is the relationship between love and justice in political philosophy, and the study object of the research is the view of Shamsuddin Shahrzori. The purpose of the research is to analyze the element of love in order to clarify that this element can be fair and just with conditions and limitations. Believing in the necessity of human society's compliance with the system of development, Shahrzuri believed in the priority of love and affection over justice, and he believed that comprehensive love - which is a rational and human love - is the generator of fairness; Therefore, the society will achieve its happiness with this loving and loving relationship, and justice will be held only as a compensatory policy and in the absence of a loving relationship. In the end, the finding of this research, which was obtained through descriptive-analytical method, is that although Shahrzuri's theory seems to favor love - instead of justice - but in fact, according to the limitations and conditions he mentions for love, An endogenous justice that results from the interiority of love leads, and the justice that is denied is nothing but external and forced justice.

Seligman is one of the psychoanalysts that has studies and compilations in the area of the problems of the people of the present age . He provide recommendations and solutions for those who have mental problems and lack of spiritual peace that are examinable in the gnosis field.In this research , we examined Attar's poetical works from the aspect of dealing with the categories of love and hope and their affect on happiness and optimism and came to this conclusion that like other gnostics, Attar believes in a great being that the whole world is His manifestation.The true love of this transcendent being that is followed by the hope of joining and becoming one causes humans to deprive from all the material reasons and think only about God and this way they will ease all the difficulties on their own.therefore love comes along with hope and because God's promise to join the lover servants is realizable the lovers would never be sad and would always be optimistic to their future.

Addressing Hafez's poetry in one sense means not carefully researching his thoughts. His poetry is multi-layered and multi-faceted and covers a variety of topics. Accordingly, the phenomenon of love and the explanation of the relationship between lover and lover in his sonnets take on transnational dimensions and includes the socio-political issues of his time. In the superstructure, the poet represents these connections in order to convince his general audience, but in depth, he describes his critical perceptions and opinions in order to increase the understanding of his specific and punctual audience and to express his literary and popular selfishness. N. The purpose of this study is to investigate Hafez's socio-political intentions of representing the relationship between lover and beloved in lyric poems with reference to library sources and descriptive-analytical method. The results show that there are three main commonalities between the character of the beloved (superstructure) and the king (deep construction), which are: 1. Facing and the king with many people 2. Calling the beloved king 3. The actions of the king آ Lover. On this basis, one of Hafez's goals in reflecting lyrical and romantic issues has been to represent and explain his political and social thoughts. Of course, this method has caused the multi-layered text of the production and navigation of the poet's intentions by the maximum target group (general audience). The main reason for using such a method was the unfavorable political and social conditions and lack of criticism of those in power at that time.

Mystical texts are an important part of the intellectual heritage of Iran and Islamic World. In spite of the differences of opinion between scholars about the history of political thought in Iran, there is no doubt that mystical tradition was rich and influential in medieval Islamic period. However, most of the research conducted on these texts are in the form of biographies and had almost exclusively concentrated on the literary aspects and moral teachings of these texts. Little attention has been paid to the intellectual themes and implications of these texts for politics and civic engagement in public life in society. A critical reading for the purpose of gaining a deeper and more accurate understanding of  the political value of these texts can be useful in the analyses of the historical development of Iranian-Islamic thought. Furthermore, by doing so, we might find appropriate answers to the challenges of today's Iranian society. Abu’l-maʿālī ʿabdallāh Bin Abībakr Mohammad Mayānejī Known as Ein Al-Qozāt Hamedāni is one of the incomparable thinkers in Iranian-Islamic thought. He was considered one of the Sufi sheikhs of his time and had many disciples, some of whom had political influence and positions in the Seljuk political system. He died at the young age of thirty-three when the Seljuk executed him in 1131, but his works secured him a place in the history of Iran as a mystical philosopher. Henry Corbin, a French theologian and Iranologist with renowned expertise in Islamic philosophy and Sufism, has referred to him as a jurist, mystic, philosopher, and mathematician, but he is better known as a mystic among the Iranian scholars of Islamic-Iranian thought. Ein Al-Qozāt has not been recognized as a politicalthinker in the literal sense or a writer who has directly been interested in politics, and thus his works have seldom been evaluated from this perspective. Indeed, some scholars have argued that “mysticism never seeks to add, know, rearrange or improve anything in the earthly world”, and mysticism as an independent epistemological realm is in conflict with politics as a science that is responsible for organizing the public arenas.In the present study, the authors use certain components of Leo Strauss and Quentin Skinner's methodology to analyze important writings of Ein Al-Qozāt Hamedāni, particularly his letters in order to reveal the civic virtues and capacities of thought of this famous mystic, and find political significance not previously traced. The main research question to be answered is: How can civic life be organized by relying on the basic concepts of the mystical thought of Ein Al-Qozāt Hamedāni.By civic implications, we mean virtues such as justice, love, friendship, and tolerance, which being at the junction of mystical thought and political thought, strengthen social relations and create the desired political order. In the view of Ein Al-Qozāt Hamedāni, justice is considered as an element that provides a basis for welfare for all members of society.Ein Al-Qozāt Hamedāni considered love as an inherent thing and believed that the love of God is hidden in the human nature, and wrote that the love of a human being to another human being is useful in moving towards transcendental love. He described love as the cause of moral strength, the promoter of friendship, and the basis for the movement toward true love leading to public good and eternal bliss. By his attention to love, Ein Al-Qozāt Hamedāni rejected prejudice and called on different societies to nurture friendship. He considered all religions as being equal and worthy of respect, and saw all religions and sects on the path to love. In fact, he considered love as the basis for tolerance, acceptance of pluralism and reconciliation of societies. In spite of the unsettled situation of his time, which was full of prejudice and rage, he insisted on the solidarity and reconciliation of religions. He showed his conviction that the observance of the principle of tolerance is a necessity in society. In conclusion, the authors’ comprehensive analysis of Ein Al-Qozāt Hamedāni’s writings show a kind of systematic interactions between the various aspects of his thought, which was ultimately aimed at establishing a well-organized and just society free from crises, moral disorders and social conflicts. Introducing Ein Al-Qozāt Hamedāni as a great thinker in the mystical tradition with no interest in politics is an example of a contradiction in the narratives that have defined mystical thought in fundamental conflict with politics and political action, because of the characterization of mysticism as a promoter of apostasy and isolationism.

Nowadays, the Theory of Recognition emerges as a new discourse, at the same time has been grown up in the field of Western philosophy and social sciences. In the present article, the fundamentals and intellectual principles of Axel Honneth’s thought – a German political philosopher who has an important role in the expansion of recognition theory – are studied. Honneth considered the concept of “recognition” as the basis of social conflict by re-interpreting the critical theory and aiming at eliminating the barriers that this theory has been struggling with at the beginning. He presented a new understanding of the concept of “identity” to pass the first generation of critical theory presented by Adorno, Horkheimer, and Marcuse, who all emphasized on negative dialectic and the second generation that emphasized on the communicative action in the universalism framework and Intersubjectivity to evaluate the perspective of the ethical experiences of subjects in interpersonal interactions based on recognition theory. The main question raised in the present study is “How does Axel Honneth evolve in contemporary radical issues by introducing measures in the framework of recognition theory with the critical approach?” In response to this question, the following hypothesis is proposed: Honneth has come up with a comprehensive view of recognition by relating three areas of identificators, namely, love and friendship with rights-based relationships and solidarity. He deduced this achievement as the basis of an infraclass analysis of contemporary radicalism and a critique of the orthodox view. The aim of the present study was to examine one of the growing trends in contemporary radicalism.

Systemic paradigms have monopolised our approach to International Relations. The agency of the individual has been greatly compromised in the process. Additionally the interchangeability of reason and rationality in IR literature together with the prioritisation of order over justice (through a fundamental misconception) have further disenfranchised people in global politics. This short article, whilst critiquing the above, aims to utilise the concept of love to remedy some of the shortcomings in contemporary IR.

Shahnameh has been divided into three mythical, heroic and historical periods. As much as the heroic and historical characters are semi-real-semi-imaginary, Iran’s nature is also changed in the elixir of Shahnameh. Ferdowsi’s view of the homeland arises from the monotheistic worldview and the idea of cosmopolitanism. His artistic changing of limited Iran to a bridge to reach unlimited truth is the outcome of fusion of wisdom and love and is derived from the temperance dominating his thinking. Although Ferdowsi loves Iran, he maintains the justice and does not go to extremes. Hence, the Iran he depicts is neither like the utopia of the philosophers and mystics is an imaginary place and nor like the nationalists’ Iran is restricted to the racists. From Ferdowsi’s perspective, hometown is holy; however, the holiness of Iran in Shahnameh is not because of the land but because of reverence for the innocence of its residents. This fact has made the protection of true values holy in the world he thinks is not worth loving, and without rejecting the material world, has made him pay attention to its spiritual aspect, which protects the dignity of human being. The present study was aimed to prove this claim.

One of the basic components of political thought is the notion of «civic virtue». Civic virtue is an important concept that the accomplishment of the ultimate objectives of politics depends on its development in human society. In this article، we review the important writings of great Iranian aref، Jalal-al-din Muhammad Balkhi، known as Mowlana، and analyze political capacities and capabilities of his thoughts based on Sprigens'' theoretic framework and paradigmatic-implicative theory. The article claims that، based on cognitive، normative and explanatory implications of Mowlana''s thoughts، his thoughts contain important elements like love، friendship، tolerance، and politico-social criticism.

Martyrdom and its rich culture direct a society and its noble people towards the path of perfection and pave the way for human being to free themselves from the chain and fetters of personal belongings and worldly affaires. Martyrdom affects a society in every influential aspect including political, social, and cultural as well as literary affaires, especially its poetry. During the Glorious Islamic Revolution in Iran, especially, in the period of the Holy Defense, the poetry depicted the purest scene of passionate people, and their sincere devotion and utmost fighting for achieving an honorable life with simple, eloquent and tangible expression. It also talked about the divine journey of those outstanding men who, for the sake of divine love, ascended from this mundane world to win the eternal life of the spiritual world. The present paper is about that part of the contemporary Persian poetry which tries to depict a particular part of the Iranian soldiers’ martyrdom. It can be stated that, in compare to the poetry in previous eras, the contemporary poetry, which is affected by the Islamic Revolution of Iran, is more tied up with religious concepts and it became more valued during the Holy Defense. Absolutely, describing the bloody incidents with the language of pen in the field of poetry is itself a laudable mission. This was the basis for the creation of poetic history.