Shia’s jurisprudence, prior to Constitutional and Qajar era, payed not much attention to the social and political issues on government. In congruency with the developments in Constitutional era, and in the face of traditional and modern argument on the government, Shia’s jurisprudence had to undergo some changes. Two views, one on Constitutional Monarch and the other one on the monarchy limited by Sharia were emerged. The view of Constitutional monarch was born mainly in the mind of Mohammed Hussein Naeini, while the idea of monarchy limited by Sharia had its source in Sheikh Fazlollah Nuri. It is the aim of this paper to find out how and why these two opposing views on monarchy unfolded themselves. Analytical tool employed to compare these two views is Skinner’s Hermeneutic who belongs to the school of Cambridge. By using Skinner’s approach, we will try to understand the foundations of principles underlying each of these two views. Hence, the two-fold bases of language, theoretical, operational and ecological factors will be discussed and explained.

Iran’ s new historical conditions in the age of Qajar reign, having been caused by the Iranians’ confrontation with the modern civilization, changed the perception of ideologues of the situation specially of the weakness and power of political sovereignty was gradually, proposing different models to exit the Qajar absolute monarchy from the position of weakness and inefficiency. However, finally, it was the idea of ‘ Constitutional monarchy” which was converted into the final political project of Iranian political modern thinkers to convert the absolute monarchy into the modern state. By using historical research methodology and applying the causative and rational elaboration, this research is an attempt to tackle this question: “ Why did the idea of ‘ Constitutional monarchy” became a practical strategy of Iranian political modern thinkers allowing them to change Qajar independent empire into the modern state? ” The results of this research show that the defeat of the plan to establish a regulated absolute monarchy, caused by different views and practices of the governmental administrators at Naseri and Mozafari ages, and effective oppositions of the traditional elements of the state and society against the upper reforms which are in agreement with modern civilization models, and the trend of daily weakness of Qajar absolute reign at Mozafari age, all made the modern thinkers who used to emphasize on the necessity of law to administrate the government at modern age to move towards the model of modern state resulting from the will of the nation and put forth the model of Constitutional monarchy at public level as a final strategy to establish the modern state.

Investigating the history of the political thought of power limitation in the Qajar era, which led to the Constitutional monarchy, is the aim of the present study, and the question has been raised that what process the concept of Constitutional monarchy goes through as the final manifestation of the power limitation in the Qajar era. Skinner's research program was selected as the basis of the research, which believes in the historical course of thought, and considers it identifiable through linguistic conventions. The result of the study shows that the Constitutional monarchy is the result of the development of three linguistic covenants in the limitation of power: the limitation of power first entered the field of Iranian political thought during the reign of Feth Ali Shah as the limited king, and then in the Nasrid era with two covenants of absolute monarchy. And moderate monarchy developed. The final course of the idea of power limitation was in the era of Mozaffari, when the continuation of the autocratic monarchy led to very unfavorable conditions in Iran and the transition from it was considered a Constitutional monarchy. In Skinner's opinion, all the processes used to limit power in the Qajar era are corrective measures to legitimize the political system.

With the rise of the Safavid government, Shiite scholars had to theorize this institution of monarchy in political jurisprudence. However, the lack of an exemplar and the inconsistency of the model of monarchy with some theological thoughts of Shiites was considered a challenge in this practice. Eventually, by maintaining the theological foundations, believing that any type of government in the occultation era is usurped, they compromisingly came to terms with the monarchy concept and considered it necessary. In this model, the Sultan, a divine gift, was at the head of the society and should never be disobeyed. Although during the Constitutional period, some scholars were in favor of the continuation of this idea, some Shiite jurists considered some of the components of the Ma'mouleh monarchy to be the source of Iran's economic and political crises. They proposed a law-bound sultan in their written works and statements, which openly challenged some of the components of the Ma'mouleh monarchy. This article, with a descriptive-analytical method and based on library sources, especially the political treatises of Iranian scholars, aims to answer the question "What factors have caused the change in the discursive approach of Shia scholars regarding the monarchy? ". First, the discourse of the Ma'mouleh monarchy with its components and also the background of thinkers' interest in this discourse is analyzed. Then the discourse of Constitutional monarchy along with its components is dissected. Since the turning of the discourse requires the weakening of the previous discourse and the existence of an alternative discourse in the second stage, in the end, the change of the economic context and the inefficiency of the Ma'mouleh monarchy and the flaw in this discourse is explained, and also the simultaneousness of this flaw which is accompanied by the existence of alternative governance, that is the conditional monarchy is discussed. Therefore, these two data together include the reasons and factors of this discursive turn of the leading scholars. This change of discourse was therefore important for the leading scholars, which was a necessary introduction to the fundamental reforms of the government in Iran.

The political analysis of contemporary Iran indicates that cognition of history of Governmentality transition (rational mentality of the State), has serious impact on mentality of social forces towards government. Iranian Constitutional revolution had created first doubts about monarchical state and took traditional images about it under question. However, social and political disorders and anarchies at the period of post-Constitutional revolution, reformed “governance crisis”, bounded will of transition in governmental rationality and moving to new governmental rationality. This new governmental rationality, reinforced situation for reappearance of totalitarian structure in Reza Shah discipline. Consequently, a new mentalities of monarchy had been affected clergy image and convinced them to adhere sympathetically for revival of absolute government as well as their sympathy for liberty and law in the years of Constitutional revolution. Therefore, Iran social and political changes could be modeled in Graph of Sine which is full of willingness to change or acceptance of the authoritarian state. Main question of the article is that: what evolutions clergy mentality has experienced toward monarchy, as the legitimate state, at the period of post-Constitutional revolution. The main hypothesis, in the framework of Foucault concept of “Govern mentality”, is that clergy mentality of monarchy legitimacy has been experienced three phases: adherence, criticism, and finally opposition. Accordingly, main goal of the article is to discover transition of clergy mentality of monarchy, from post-Constitutional revolution to Islamic Revolution.

The point of the beginning of literary transformation in contemporary Afghanistan is the Constitutional movement. The Constitutional Poetry, as the first contemporary poetry stream, made a profound transformation in the content and poem of Afghanistan. This transformation could pave the way for further developments and the emergence of other currents in Afghan poetry, but the failure of the movement and the return of tyranny prevented this from happening. After the Constitutional Revolution in Afghanistan, the flow of romantic poetry began And in the final years of the AleYaha rule, the poetry of resistance began with two branches of poetry of socialist resistance and poetry of Islamic resistance. This paper attempts to examine the Socio-political factors affecting the development of contemporary poetry in Afghanistan, through the descriptive-analytical method, from the beginning of the Constitutional movement Until the fall of the reign of Zahir Shah. Findings of the research show that After the defeat of the Constitutional Movement in Afghanistan, the poets have fallen into a pile of individuality and returned to lyrical themes before the Constitutional Revolution. The only sweeping poetry until the fifties in the country was romanticism that came from the tyranny of the era of oppression, which is strongly influenced by poems by romantic poets in Iran. Other poetry currents, such as socialist realism, Islamic resistance poetry, and avant-garde poetry have gradually developed in Afghanistan since the late 1960s and early 1950s.

Statement of the ProblemThe March 1921 coup and the rise of Reza Khan, under the so-called enlightened tyranny referred to by Iranian thinkers, ended more than a century-long reign of the Qajar dynasty. Although the Qajar monarchy was transferred to the Pahlavi in 1925, the rule in Iran was practically out of the control of the Qajars since March 1921. Having risen to power with the coronation of Agha Mohammad Khan in 1796, the Qajars inherited a situation resulted from about a century-long conflict and chaos in Iran, for the rule had changed five times in less than seventy-five years: the fall of the Safavid dynasty, the rise of Afghans to power, the Afsharid dynasty, the Zand dynasty, and finally the Qajar dynasty. The perpetual riots and insecurities led to the migration of a large number of Iranian thinkers and even religious scholars to India and the Ottoman lands. Concomitant with the chaos in eighteenth-century Iran, the entire world experienced remarkable developments in inventions, discoveries, and the governance method, which went totally unnoticed by Iran and Iranians. However, the relative stability during the Qajar dynasty resuscitated political thought focused on preparing the ground for continuity and durability of the state and achieving the progress in light of the putative security, for the Iranian thinkers of the first generation (e.g., Shoushtari, Esfahani, and Kermanshahi) referred to the change in the governance method and the ensuing peace and security as the reason for progress of other countries.MethodologyThe present study uses the method of qualitative content analysis to analyze the treatises and travelogues of the Qajar era. Reading and categorizing the material presented by Iranian and non-Iranian thinkers in the Qajar era, the research relies on the theory of structural functionalism to investigate the cause underlying the transition to enlightened tyranny. The study is based on the hypothesis that the functional disruption of the social system of Qajar Iran and the ensuing inefficiency in the governance method of the Constitutional Movement had the Iranian thinkers think of a new order for the governance in Iran.FindingsA) From absolute monarchy to Constitutional monarchy: Conceptual development and stability of governanceFor the Iranian thinkers, the specific method of governance in Iran was the main cause of the chaotic situation manifested in the continuous change of governments, governors, or  ministers, so the thinkers attended to the restoration and reform of the governance system. However, the outbreak of the Russo-Persian wars rendered Fath Ali Shah’s initial efforts ineffective, and subsequent, unremitting internal riots totally distracted his attention from the matter.During the early reign of Naser al-Din Shah and Amir Kabir’s tenure as the chief minister, an attempt was made to improve Iran’s social system and eliminate anarchy, which could bring about some changes in the short run. However, the assassination of Amir Kabir, the Treaty of Paris, and the subsequent separation of Herat once again drew attention to the governance method. Throughout the reign of Naser al-Din Shah and Mozaffar al-Din Shah, the Iranian thinkers would emphasize the need to change the governance method in order to improve the living conditions of Iranians and organize Iran’s social system.Despite some efforts, the overall circumstances did not improve from the beginning of the Qajar dynasty to the end of the Mozaffari era. Although the anarchy deepened, the attempts at reforms transformed the concept of moderate monarchy into Constitutional monarchy, which fruitfully led to establishing the National Council and writing the law at the end of the Mozaffari era. The objective to introduce a solution to the functional disruption under the limited power was essentially accomplished, leading to a new method of governance in Iran.B) Persistence of functional disruption in Constitutional governanceThe reports about Iran during the Constitutional era prove that the panacea for Iran’s problems was not the establishment of the parliament or control of the government but the creation of a structure to implement decrees, for the Constitutionalism would also lead to a new dictatorship in the absence of administrative and judicial mechanisms. From the mid-1910s, the circumstances stressed the need for an organized judicial system and a single and integrated administrative apparatus to resolve the functional disruptions, especially in economic and political sectors. The need existed because the Constitutional monarchy had turned into the tyranny of Constitutionalists, without reforming the functional anarchy.ConclusionApplying the theory of structural functionalism to analyze Iran’s situation at the end of the nineteenth century makes it clear that enlightened tyranny was an attempt to end the functional disruption in the four dimensions of Iran’s social system. Resulted from the constant chaos and conflict in eighteenth-century Iran, the functional disruption lasted well through the century-long reign of the Qajars, and the efforts to fix or reform each of the four dimensions failed in bringing about a noticeable and positive effect on the life of Iranians.Maintaining or creating order in a social system requires the functional adaptation of all dimensions of the social system. In this regard, the adaptation of the two subsystems of economy (with the function of provision of goods and services) and politics (with the function of allocation and decision-making) is absolutely necessary. The study of Iran during the period of the Constitutional monarchy shows that the subsystemic adaption did not exist between economy and politics, so the functional disruption in the economic subsystem made the subsystem of politics conclude the Anglo–Iranian agreement of 1919 with the purpose of financing. This makes clear the very disruption in the most fundamental functioning of the system of Qajar Iran, which, following the functional logic, effected the non-adaptation and dysfunctionality of other dimensions as well.The persistence of the situation even within the Constitutional governance ultimately underscored the need for something more than legislation, leading to a conceptual change of the limit of power and adoption of Japanese and German models of establishing a centralized and powerful structure to effect the reforms demanded by the thinkers. This played the role of what is known in structural functionalism as the external environment, and the coup of 1921 took place and helped enlightened tyranny take over the governance in order to fix the functional disruptions of the social system and establish a new order in Iran.

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-DinShah'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.

Each of the different classes of society makes a role in determining the country`s destiny and the formation of transformations. The intellectual class is including society classes too, and this not except from the general rule. Also, in Iran, one of the most effective elements is the intellectual class. First generation intellectuals of Iran, as the vanguard of intellectual stream, started to thinking around country`s decline and cause of this situation analyzed in the form of relation of government`s power to society, restrictions of the government`s power and the power structure. According to this point, the aim of this study is expression of claims of first generation intellectuals of Iran and in response to question that what were the main claims of intellectuals? To considering the main demands of this intellectuals, regarding to the method of a qualitative and analysis-describe, we assume restrictions of monarchy power for people`s rights along with Constitutional State. This claims told in shape of criticism of autocratic absolute monarchy and supporting Constitutional monarchy that is features of conceptual system of the liberalization. as we know, The liberalization insists on the restrictions of government`s power and the conversion of absolute monarchy to Constitutionalism for people`s rights.

Modality is a semantic and grammatical category for the demonstration of the realis and irrealis worlds. It is the expression of speakers’ beliefs and mental realities on the proposition and its content evaluation. Palmer divides modality into ‘propositional modality’ and ‘event modality’. The propositional modality includes two modes of ‘epistemic’ and ‘evidential’, and the event modality consists of ‘deontic’ and ‘dynamic’ modes. Every language uses various grammatical and semantic modal operators in transforming concepts. In the present study, we investigated the linguistic modal structures and markers as well as the meaning and context in the three stories of Shahnameh (i.e. Fereydun’s monarchy, Battle of Rostam and Esfandiyar, and Yazdegerd’s monarchy) based on Palmer’s theory. Different modes of modality include speculative, assurance, conditionals, all types of reports, necessity, commissive and threat, wishes and fears, presuppositions, interrogative and negative statements, implication and assertion in the structures like perceptual and cognitive verbs, prepositions, adjectives, adverbs, allusion, and in the sentences expressing a general and acceptable concept such as idioms. Here, considering the setting is very important in conveying concepts of modality. The linguistic devices in these three stories are divided into three groups based on their frequencies: verbs (56%); nouns, adjectives, and adverbs (27%); and prepositions (17%). Introduction Language is an instrument for communication and transforming meanings and thoughts from one mind to the other. Linguistics is the science of studying language. Modality is one of the important categories in linguistics. The connection of ontological concepts with the human mind is demonstrated in the language by means of various signs. The realis and the irrealis in the world are converted into patterns the same as the mental presuppositions and propositions in relation to human’s inner and outer worlds. Through speaking, humans put these mental patterns into words in different ways. These patterns include a vast majority of meanings such as assertion, non-assertion, certainty, ambiguity, supposition, probability, and possibility on the propositional content of the speakers’ opinions. In the process of speaking or writing, people express the degree of probability, possibility, and/or certainty based on their own intentions. Speakers may express their statements with hesitation and doubt by using a particular grammatical structure. Studying all of these topics relates to modality, especially regarding form and meaning. The history of the study of form goes back to the period of Greek philosophers such as Aristotle. Aristotle is among the people who raised issues such as necessity, possibility, and impossibility. These topics are the basis of today’s rational logic. This discussion covers a wide range of topics in the philosophy of language (worlds of language) and semantics. Many researchers have addressed this issue with a grammatical-semantic perspective Materials and Methods Since modality is a semantic category, not only grammatical markers but also context and meaning should be taken into consideration. Shahnameh is one of the classic stories that is full of miscellaneous scenes and characters. This made Shahnameh a suitable text for studying all types of modal markers. In this study, three stories of Shahnameh (i.e. Fereydun’s monarchy, Battle of Rostam and Esfandiyar, and Yazdegerd’s monarchy) have been selected from the mythical, the athletic, and the historical aspects. The verses have been recorded according to the copy by Jalal Khaleghi Motlagh (2015). Research Findings The results of the study show that linguistic devices in these three stories are divided into three groups based on their frequencies: verbs (56%); nouns, adjectives, and adverbs (27%); and prepositions (17%). Various types of modal markers were observed in the forms of verbs, adverbs, adjectives, semi-sentences, phrases, and allusions for different types of modality including epistemic, evidential, deontic, and their sub-types. Some of these modal devices are the allusions that have been used for the epistemic or deontic modes. Interrogative statements are used rarely for asking questions; rather, the application of this type of modality is consistent with the epic scenes of these stories in which there is no opportunity for asking questions and contemplating. However, interrogative statements have been used for motivation and encouragement in order to reach a given goal. They might also be used for reprimand, reproach, and sarcasm. Discussion of Results and Conclusions Considering the results of the study, those idioms or statements which have been proven with repeated experiences are the subsets of the epistemic modality with high assurance. Sometimes, hesitation and anxiety are expressed by subsequent ifs which can be a marker for showing this mode. Evidential statements are more of a report type, and the next order is the interpretation of signs (dreams, astrology). To conclude, studying context, meaning, and the linguistic modal structures and markers in the three stories of Shahnameh based on Palmer’s theory indicated that not only formal markers suggest modality but also space, context, and meaning can express modes of modality.