نشریه سیاست پژوهی اسلامی ایرانی
سال سوم شماره 1 (پیاپی 9، بهار 1403)

The study of Iranian temperament has been a wide-ranging subject that is in a sense under cultural studies that emphasize the relationship between political culture and development. In this article, the main question is what are the characteristics and weaknesses of this approach to Iranian temperament? The main question was the hypothesis that all these studies are based on Berkeley and are ethically ignored and generally consider the consequences of moods in terms of their impact on the category of development. They are neither provable nor, if they are true, specific to Iran, and the attributes attributed to Iranians are the product of relations that will have the same consequences wherever they prevail, and are a general phenomenon in any society within which relations exist. Are caught.specific to Iran, and the attributes attributed to Iranians are the product of relations that will have the same consequences wherever they prevail, and are a general phenomenon in any society within which relations exist. Are caught.

In the modern era, studying on the identity grew out more in the throughout the world. It means that this question on knowing on himself/herself and who are we in the pre-modern studies does not matter. It seems that they thought about it when discussing on what is this or what exists in the Medievial age, meanwhile it does in difference with the modern one. The paper does try to conceptualize it by setting forth of the two distinguished philosophers such as Al-farabi and Avecinna. The main question is that how would be conceptualizing the concept of identity in the Medieval are by review of the Al-farabi’s and Avecinna’s thought? First of all it should be ask on the possibility of Islamic Philosophy. As philosophy is methodoligically about the universal questions, the Islamic one examined the issues that come from the cultural settings. It does set context to study on it in their perceptions as a universal matter in the Medieval period that the main ones are that what it is and who they are. While in the Medieval era knowing who governs was at prioriy in comparison with the knowing how governs, endorsing to introduce it as the virtuous conception of identity depended to the leader of the Islamic Community in their philosophical thoughts and their differences and sameness on it, relating and understanding it in concerned to the modern era and could be define it as the main problem of Muslim with modernity indeed. The main concluding notice is that a Muslim who intended to pursue the happiness especially in the world coming next how could be done it .

To clarify and explain political issues, including in the field of politics and the field of Eastern civilization, "Kalila-Demna" is considered one of the prominent works that the thinkers belonging to the field of Western civilization acknowledge more than the Eastern ones. The main hypothesis of this article is that Kalila-Demna, whose main theme was founded five centuries before Christ, has similarities in the field of ethics and anti-ethics with a work called "Prince" which was written two thousand years later. When we compare the two amoral characters, "Lion" and "Prince" based on Karen Horne's methodology in terms of typology, character and behavior, we find similarities between them. But even in this area of moral issues, the difference between the message that Kalila-Demna conveys to the reader and what Prince says is very significant. On the other hand, in Kalila-Demna, violating moral principles is condemned, while in Prince, the ruler is allowed to violate morals without being blamed or condemned.

Nineteen century in Iran was the birth period of "The Iranian modernity". In the process of modernizing of Iranian society, two groups played the main role, the intellectuals outside the circle of power and the bureaucrats inside the government. Mirza Yousef Khan Mostashar Al-Dowleh (1823-1895AD) was one of the most important modernists of that era, whose treatise "One word" is one of the best texts written in the pre-constitutional era about the importance of paying attention to the constitutionalism of modernism in Iran. The theoretical framework of the article is based on two main paradigms of constitutionalism (the interpretation of the rule of law based on natural rights and the interpretation of the rule of law based on state-oriented rights) and the research method is the "analytical-historical" method. From the analysis and interpretation of the content of Mirza Mostashar's treatise in this article, it was concluded that the fundamental intellectual concern of Mirza Yousef Khan Mostashar Al-Dowleh and his main goal of writing his treatise is the establishment of a modern legal institution (establishing the rule of law) based on natural rights inspired by the declaration of human rights. He was in Iran, but at the same time, he tried to use the capabilities of the traditional legal system of Iran (jurisprudence) in the framework of the modern epistemological understanding of law to build a modern legal system.

Sovereignty, in the sense of legitimacy or justification of political power, is divided into three categories: divine, non-divine and divine-human according to its source. Akhund Khorasani, according to his first and foremost jurisprudential foundations, first considers absolute power to be exclusive to God's nature, and in two periods of his life, firstly, he dealt with the matters of hasba from the authority of the jurist, and in the period of his struggle for constitutionalism. , he knows about the authority of believers and then the president of the nation, and at this stage he leans towards the legitimacy of the political power of the president of the nation. He rejects the legitimacy of the legitimate monarchy and considers the infallible government to be only the legitimate government and all the governments of the age of occultation as unjust and by dividing them into just, such as the constitutional and coercive, the just government, such as the constitutional, is in charge of public affairs. If they are rational and religious, according to the clear ruling of reason and the eloquent texts of the Sharia, it considers the illegitimacy of Jabreh.

The era of the Islamic revolution is one of the prominent manifestations of the Islamic world that displayed its Islamic and monotheistic thought. During this period, Ayatollah Khamenei criticized the Islamic idea of ​​monotheism in the shadow of the Qur'an, and considered the key to returning to the truth of monotheism and removing it from pure mentality and putting it into practice in all moments of individual and social human life, because Monotheism directs everything, and it is man who must move in the main path of the universe, which is regularly governed by the only source of the universe.
Components such as peace and trust, hope in God, responsibility and human freedom are considered individual works of monotheism and titles such as negation of tyranny and provincialism, prosperity and progress, social justice, independence, hostility, national power, self-sacrifice and jihad and unity among Muslims. The social effects of monotheism have been expressed. Also, words such as calling for spirituality and humanization, the rule of moral standards, negation of polytheism and tyranny, freedom, order and cohesion, negation of ethnic prejudices and social classes are among the characteristics of monotheistic society.
The author, using a descriptive-analytical library method, investigated the characteristics and effects of monotheism first in the individual lifestyle and then in the social life style of the contemporary Muslim man, he expressed the monotheistic thought from the perspective of Ayatollah Imam Khamenei based on Quranic teachings that a person can By focusing on the principle of monotheism, take the right steps towards self-improvement and society towards perfection