Abstract
In this essay, "constitutionalism" is considered as a concept that both refers to the new intellectual system that emerged from the Iranian constitutionalism movement and also refers to the structural consequences of the post-constitutional revolution. They held modernism and traditionalism in their opinion and practice. Therefore, the reaction of the intellectuals of the Qajar era to the changes in Iranian society is a category that should be taken into consideration. Forsat al-Dawlah Shirazi (1339-1271) is a familiar figure among the elites of Fars during the constitutional period. His association or non-association with the constitutionalism movement and post-constitutional developments in Iran is the main focus of understanding his intellectual system. For this purpose, this importance is followed in the thought and action of the Forsat al-Dawlah Shirazi. The findings indicate a balanced way of approaching this problem; He considers accompanying the constitution as a historical necessity, but this approach does not open the way to any conflict with the ruling system. The society also accepts this role.
Keywords: Forsat al Dawleh Shirazi, System of Thought, Modernism, Tyranny, Constitutionalism.
 
Introduction
Constitutionalism was the process of the modernism movement that started in the middle of the 19th century among Iranian elites and came to the fore with the Constitutional Revolution (1286 AH, 1324 AH, 1906 AD).
This process, which was rooted in western modernism in terms of its ideological lineage, promised a transformation in the structures of the traditional Iranian society of the Qajar period, and hence the wide-ranging challenge of tradition and modernity resulted, which continued in the years to come.
Neither the traditional Iranian society showed a uniform approach against constitutionalism, nor did the modernist elites understood constitutionalism with the same reading. They adopted different positions depending on their interpretation of constitutionalism and according to their position in the political and social structure. Forsat al-Dawlah Shirazi (1339-1271 AH) was one of the elites who, in his own way, shaped the way of confronting constitutionalism.
The purpose of this article is to reveal the nature of this encounter. In this analysis, Forsat al-Dawlah is worthy of attention from two perspectives: firstly, he is an intellectual who works in journalism (Fars Newspaper), history writing (Ajam's Works), poetry (Divan), linguistics (syntax and cuneiform) and logic (the form of scale) and music (Bahur al-Alhan). Second, as an agent of the government and a position holder, he is placed at the head of two nascent constitutional institutions - Fars' judiciary and education. In this way, in order to understand how he faced constitutionalism both theoretically, it is possible to search in his writings and also to reflect on his way of acting as a government agent.
 
Materials & method
In this article, the historical research method was utilized. Necessary information will be collected from the books and Fars newspaper that was published by Forsat al-Dawlah and then will be described, analyzed and evaluated. The method of analysis in the current research is inductive and the attempt will be to explain his views, thought system and his approach to constitutionalism from among the works of Forsat al-Dawlah Shirazi.
 
Discussion & Result
Freedom means "respecting the rights and fulfilling the obligations of humanity without temporary restrictions" and thus, in both the fundamental concepts of the constitutional era, without detailed genealogy, it tries to remind the need to recognize them. Being in the middle of the Qajar government and the constitutionalist elites, the position of Forsat al-Dawlah Shirazi creates a position for him similar to the interpretations that are presented about the constitutional concepts.
In a way, on the one hand, he is a friend of Mirza Jahangir Khan, and at the same time, he praises Muzaffaruddin Shah and Muhammad Ali Shah for their support of the constitution, but with the beginning of Saghir's tyranny, although he does not appear in the middle of the conflict, but he shows sympathy with the imprisoned constitutionalists.
A reflection on the writings of Forsat al-Dawlah also places him in the purgatory of new and old, or in other words, the duality of tradition and modernism. In Asar Al Ajam, streaks of modernist historiography based on national concepts can be seen, although in cuneiform usage and syntax, he clearly shows his attachment to the ancient heritage of Iran, but where he talks about logic in the framework of a repetitive discussion and in the form of formal logic(Aristotle) presents the material and does not show that he is aware of new topics in this matter.
Perhaps, his greatest innovative thinking and writing innovation can be seen in the collection of scientific and political articles, where his clearest positions on the subject of constitutionalism are presented, but like the majority of the elites of the constitutional period, his knowledge is not rooted in the classic and fundamental texts of constitutionalism and modernism.
In this way, it is not possible to find a precise and appropriate system as the original constitution from him. This inaccuracy and proportionality is rooted in his position as the teacher of the Qajar prince Shua’a al-Saltaneh. As he is silent when it comes to government officials, he avoids any kind of criticism towards them and tries to make changes with the help of these court and government officials and he is not the least interested in confronting the government.
 
Conclusion
Whenever he puts forward a reform idea or talks about the law, he emphasizes that this idea should be implemented with the help of the ruling apparatus, and he even calls himself "a friend of the nation and a friend of the king" and emphasizes that his policy is apart from those who are republican and introduces himself as a royalist and his goal of expressing a new idea and against tyranny is that this same Qajar government will progress little by little under the shadow of the mercy of King Muzaffar al-Din Shah.