نشریه سیاست پژوهی اسلامی ایرانی
پیاپی 2 (تابستان 1401)

Historical conceptualization is one of the foundations of understanding political thought, which has been of interest from the ancient Greek period to Iran, Islam and the modern era. In the past, historical conceptualization mainly had an objective and historical process, but this thought, with the parties of the contract, placed the conceptualization of the natural state instead of the objectivity of events. Some other thinkers tried to reveal the hidden stages and structures behind the changes by presenting a circular line of history and made an ideal period for themselves from within history and put it as an example of the state-future. Many religious ideas as well as the theories of Hegel and Marx tried to present their ideal model of politics and ideal society in this way. This research is organized with the aim of answering the question, how did Khawaja Nizam al-Mulk try to present his political thought about politics and the state from historical experiences and narratives from history? The primary idea of its authors is that Khwaja Nizam al-Mulk, using the historical texts of his era, which mainly go back to Iran before and after Islam, tried to mention historical examples and the statements of prominent personalities in these two periods. provided a basis for his intellectual apparatus.The method used in this article is theme analysis as one of the new branches of content analysis, based on which the main themes of a text are extracted through exploratory study and taken into consideration for hypothesis testing.

Ancient literature of Iran has contained both literary value and Iranian’s deep thoughts over centuries as well. One of these valuable literary works would be “Kelile and Demne” book. This book would be considered as a moral or an advisory book about government and politics. Main principals of Kelile and Demne had been based upon Iranian thoughts. Wisdom would be regarded as one of the remarkable principals that it could be interpreted as political wisdom in governing domains. The present article aimed at exploring the principals of political concept of wisdom in Kelile and Demne. Attempt has been made to achieve the mentioned purposes by developing a question relating principals and concepts of political wisdom in this literary art “kelile and Demne”. To accomplish the goal, the descriptive –analytical methodology was utilized and Data were collected by library methodology. In the main hypothesis, the concept of political wisdom and also the various ways and manners in conducting affairs were discussed. Moreover, the principals of political wisdom including the unity of religion and politics, justice, then royal-ideal thoughts and magnificent of God were presented. Finally the researcher reached to the conclusion that political wisdom in Kelile and Demne can be defined as the political method and manner of conducting and directing of the affairs of government affected by its general principals as well as its general framework in Iranian ancient thoughts especially influenced by Iranian political thoughts.

The purpose of this study is to study the flow of socio-political intellectual interactive structures and to identify the alternative components of the discursive order of religion and politics in the development of Iran's thought system. The historical writing of the tradition of "new-thinking Islam" is the main focus of this research. The main question of this article is about the Islamic neo-thinker's approach in the interactive relationship between original sources and the fight against the intellectual degeneration of Muslims in the political society. And what changes did this tradition see in the first Pahlavi period and what kind of connection (contradiction, friction and dialogues) did it experience with other traditions such as Faqahati Islamic tradition? The research method in this article is descriptive and analytical. Designing and answering these questions requires knowing and re-understanding the history of Iran and the history of the political thought of modern Iran. The tradition of Navandish Islam is the result of efforts and struggles of three ancient traditions, Islamic and Western. In this tradition, Iranian-Islamic concepts and teachings, which rest in an aura of heavenly and otherworldly sanctity, are mixed with the western tradition, which has an earthly perception of them, and a reinterpretation of Islam is presented. This tradition, on the one hand, deprived the political sphere of heavenly sanctity and considered the public sphere to belong to the people, and on the other hand, it did not consider science to be in conflict with religion, but considered the goal of both to be the same. Therefore, this article examines the tradition of political research on the Qur'an by studying the views of two scholars, Sheikh Hadi Najmabadi and Asadullah Kharaghani

The main idea‏ ‏of this paper is to investigate the relationship of ‎conflicting forces, ‎each of which has looked at modernization ‎differently. During the first and second ‎Pahlavi periods, the idea of‏ ‏‏modernization was interpreted by the sovereignty as ‎establishing a ‎modern state and defining new tasks and structures for the state. ‎‎Interpreting modernization as such, in the years leading to the ‎revolution by the ‎Pahlavi, intellectuals criticized this approach. They ‎were looking for a different form of ‎state contrary to Pahlavi's state. ‎Thus, the question is, what type of state were they ‎looking for? To do ‎so, we used the historical-comparative sociological method to probe ‎‎the question. The conclusion is that the modern state raises the ‎modernization idea, and ‎this identification between the two, perhaps, ‎is from the results of the post-‎constitutional era. In the years ‎following September 1941 and 1960-70, intellectuals ‎criticized ‎Pahlavi's modernization and, consequently, annihilated the modern ‎state with ‎all its structures and mechanisms.‎

The Idea of Iranshahi was a collection of ideas about politics, in Anceint Iran, and was reproduced in the thought of the Islamic thinkers such as Khaja Nizam al-Molk. Due to its relationship with religion, politics acquired a sacred nature and the king, as the representative of God, was distinguished from other members of the society. The Shah had the special task of establishing order and justice. Historically, the first of this royal system was created by the Medes, and the Achaemenids presented it as a complete universal system. Therefore, the purpose of this article is to know how this type of politics is reproduced in the thought of Khaja Nizam al-Mulk Tusi, who was the prime inister of the Seljuk government for thirty years. The data of the article, has been analyzed with the Quentin Skinner hermenutics. In this method, we concentrate on both the text and the context. The finding of the research is that by policy of Iranshahi, Khaja was to establish a balanced government, in which ruler had to expand order and justice in the society in order to maintain and extend his power. The result of the article is that the Shah of Iran should be thinking of maintaining power through order, justice, and religion expansion, and it is only in this way that he can overcome various crises.

What kind of creature is man? Does man have good nature or bad nature? There are two general views among the scholars, and Jahiz believes in being bad natured, and on this basis, he believes that man by his own nature, without help and support He cannot organize his life according to Sharia, because based on the natural evil of man, every person seeks to get the most benefits for himself, and this issue causes the emergence of quarrels and conflicts in human societies, from this emergence of the existence of the Imam. In a general sense, it is necessary and necessary for the guidance of the society, and the sending of messengers was also based on this basis, and the status of the Prophet was finished, and after him, the Imam and the Imamate continued, and the immediate successor of that Prophet should have been Hazrat Ali, peace be upon him. Because he is similar to the prophet and the imam must also have the characteristics of the prophet. Based on this basis, he considered the imams of the society as one of the prominent ones of the society, why should he lead the human societies towards material and spiritual perfection. The presence of prominent features can make the imam the guide and leader of the society, and it is necessary and necessary to pay attention to these qualities in the selection of an imam for the society, and the imam of this tower have the dependencies.