نشریه سیاست پژوهی اسلامی ایرانی
سال دوم شماره 2 (پیاپی 6، تابستان 1402)

Justice and freedom are the basic concepts of human society, and the relationship between these two has always been the focus of political science thinkers. What is more than the case analysis of these problematic concepts, is the analysis of these two concepts in relation to each other, which has become the place for different opinions and different schools. One of the thinkers of the present age who does not consider the issue of justice as the basic axis of a religious society to achieve happiness is Mohammad Reza Hakimi. He, who is a follower of the separation school, put the center of gravity of his thought on the element of justice and considers all the political, social and economic relations of the Islamic government to be affected and consistent in the way he interacts with this element. What the author's opinion suggests is to examine the position of this element in relation to another concept such as freedom. Why, as societies become more complex, it becomes more difficult to talk about justice, freedom, and the relationship between the two in various areas of social life and macro-social structures. The importance of this issue raises the need to pay attention to Islamic and indigenous thoughts, which can pave the way for drawing a road map that is more suitable for the life and political life of Islamic societies. Based on this, in response to the question, what is the relationship between these two components in Allameh Hakimi's view? It can be said that in his view there is a direct and consistent relationship between the two elements of justice and freedom; In such a way that if there is no freedom, it will not be possible to achieve justice.

What shows the originality of Suhrawardi's political philosophy is his attention and determination to find a way out of the political-social crises of his era. Although some consider Suhrawardi as an idealist thinker, what makes Suhrawardi's political thought accurate is the reflection on the fact that he, by drawing an accurate picture of the chaos of his time and trying to rebuild the society, seeks a realistic reading of The current state of the society is contemporary. The present article aims to raise the question of how to describe the crisis of the political system of our contemporary society, and what solution does he propose to cure it and get out of it? He had perceived the reality of his society in such a way that deep religious divisions, prejudice and religious violence have become the basis for the division of members of the society. Suhrawardi is trying to provide a cure for such a crisis-stricken society. Based on A. Spragens search method, the hypothesis of the current research is based on the opinion that Suhrawardi, by observing the disorder of the society of his era and searching for the causes of this disorder, is of the opinion that the voids and crises created in the social foundations of his era are the basis for the emergence of And there has been an epistemic gap between wisdom and government. By explaining the current situation and delineating the desired situation, Suhrawardi seeks to restore the relationship between wisdom and government in the form of giving legitimacy to the wise ruler's government, as a solution to the crisis of the political system.

The concept of expediency is one of the most important and widely used concepts in the history of political thought. By looking at the political heritage left from ancient Iran and comparing it with the works of the Islamic era, we can see that "Salah-e-Mulk"(Expediency of Kingdom) was a central concept in Iranian political thought. In the Iranshahr political thought, respecting the interests of the kingdom and the people was one of the characteristics of a good and ideal king, and it was used as a criterion for distinguishing a desirable political system from an undesirable one. In the Islamic era, with the translation of Iranian works, this concept was reflected in the “Siasatnameh” or Mirror of Prince and led to politics based on expediency. From this point of view, it can be claimed that Salah Mulk has a meaning close to public interest in the classical political philosophy of the West, and adherence to it is considered a criterion for legitimacy. By elucidating and explaining this concept, this article investigates and analyzes its place and role in the history of Iranian political thought.

Freedom is one of the most important concepts of the new era. In Iran's constitutionalism, the importance of this concept was realized from the very beginning and words were said about it. Among the people who spoke about freedom, intellectuals are very important. They tried to define freedom and point out its importance and talk about its types. Mirza Fath-Ali Akhundzadeh, as one of the great intellectuals of that period, has reflected on the concept of freedom. It cannot be claimed that he had a coherent thought about freedom and pointed out its various aspects. However, he has said precise words about freedom and while pointing to two types of freedom or two principles of freedom, he has said the reason for their absence in Iran and the way to acquire them and he has addressed some examples of freedom, including freedom of opinion, freedom of the press, and freedom of women

Revolution, as a political event, leads to major transformations in concrete and abstract structures. The concepts of "Republic" and "Islamism" are among the concepts that entered ideological conflicts between different groups as a result of familiarization of Iranians with Western political concepts. The event of the revolution can be seen as the triumphant return of these concepts in the very important debates over determining the form of the government, with the phrase "Islamic Republic, not one word less and not one word more". Based on this, this article seeks to answer the question, what changes have the political concepts of the Islamic Republic undergone as a result of the revolution? What impact has this conceptual evolution had on the expectations of the Iranian society and ultimately on the political structures created? It seems that creating a break in the meaning of the concepts of "Republic" and "Islamism" and examining the existing competitions over these two concepts shows that the prevailing understanding, perception and interpretation of the meaning of political concepts can give shape and direction to political structures. The special perception of these concepts in shaping the horizon of expectation of the Iranian society caused the creation of a special type of institutions in the post-revolutionary society, which ultimately led to the imposition of limited choices in "historical futures". In this article, the first chapter of the Constitution, the first to the sixth principles, along with the detailed discussions about the draft text, as well as the final discussions of the review of the Constitution by the Assembly of Experts, using the approach of the history of concepts, with the aim of discovering and breaking down the meaning of these concepts, have been considered.

Guardianship of the Constitution is one of the most eminent subjects of public law which brings controversies among public lawyers. For instance, one of the most influential lawyers, a German jurisprudent named Carl Schmitt believed that it is the president who should be in charge of the guardianship and protect the constitution in the state of exception. In the constitution of the Islamic Republic of Iran, according to article 113, it is the duty of the president to guard the constitution and on few instances Presidents struggled to take the position but they were not successful. Authors of this article believe that there is no resemblance between Carl Schmitt’s point of view and the constitution of the Islamic Republic, since president has minimal prerogatives which are not sufficient for the guardianship. Moreover, the president in the constitution of the Islamic Republic of Iran is in fact a prime minister who has a few prerogatives of a president.

In this research, we want to answer the question that what is the relationship between the concept of tradition and modern rationality in the thought of Seyyed Javad Tabatabaei and how did he understand the element of modern reason, which is one of the important components of modernity. Tabatabai is one of the modern thinkers who tries to present a new interpretation of the Sunnah. An interpretation that is based on reason and modern science. In this research, we have tried to analyze Tabatabai's point of view based on the views of Descartes and Kant on modern rationality. It seems that Seyyed Javad Tabatabai, with a non-essentialist and non-ethnocentric view of modernity, believes that Kant's view of modern reason, unlike Cartesian view, is not transhistorical and essentialist in nature, but has a historical and contingent nature, and therefore, such a view of modern reason is not incompatible with the tradition of societies, but by relying on this reading of reason, it is possible to understand the dynamic parts of the tradition and remove the rigid parts contaminated with superstitions and ideology. did

Iranshahi policy is rooted in the thought and structure of the Aancient Iranian governments. The idea of Iranshahi as the theoretical basis of the governments of Ancient Iran, despite the change and transformation affected by political, social, cultural and religious relations, continued until the modern era and at least until the period of new monarchies influenced by the western monarchical thoughts. With this basis, the purpose of this article is to examine the continuity of the Iranshahi policy in the Khwaja Nizam al-Molk Tosi thought during the Islamic era of the Seljuq dynasty. The method of this research is the speech act of Quinten Skinner and is based on the double understanding of the text and the formation platform of this text, although the data is collected in the form of a library. The findings of the research show that the Khwaja Nizam al-Molk book is not only influenced by the thought of Iranshahi, but this Ancient government model of Iran has been given a new formulation due to the combination with Islamic tradition, so that the king is God's chosen one and is placed at the top of the pyramid of power, and even the changes in the world are considered to be a function of the changes in the royal nature. The result of the research is that the politics of Iranshahi with the reading of Khwaja Nizam al-Molk, by preserving the structure and traditional elements of Iranshahi, seeks to gain, maintain and expand power and realize order and justice.