چکیده:
دیدگاهها و مواضع عالمان دین متناسب با شرایط متغیر اجتماعی- فرهنگی جامعه، برای سازگاری بیشتر با مقتضیات محیط جدید، تغییر میکند. نیمه اول سده بیستم میلادی از این لحاظ، نقطه عطفی برای مذهب تشیع در ایران است. ایدههای نظری مربوط به تغییر دیدگاهها و مواضع عالمان دین را میتوان در دو مورد از تاریخ تشیع: (1) دوره و طولانیمدت از آغاز عصر غیبت امام زمان (ع) تا جنبش مشروطه در 1285ش/1906م، و (2) دوره کوتاهمدت از جنبش مشروطه تا جنبش ملّی و کودتای مرداد 1332/1953م، بازنمایی کرد. ضمن این بازنمایی که یکی از رویکردهای جامعهشناسی تاریخی است، معلوم میشود که اگر چه، جهت کلی و عمومی تغییرات اجتماعی- فرهنگی یکسان است، این امکان وجود دارد که برحسب عاملهای مختلف تنش (چالش) بین عالمان دین و محیط اجتماعی، تغییر دیدگاهها و مواضع ایشان جهات کاملا متفاوتی را طی کند، لذا مدل نظری ارائهشده قادر است موضعگیری عالمان مذهب تشیع در جنبش ملّی را نیز توضیح دهد.
Views and attitudes of religious leaders is an important components of any religion as an institution, because they are usually considered to be religious in the view of most religious people. In this study, by the term religion we mean views and attitudes of the religious leaders. Based on the common theory of religious changes, any religion changes in accordance with unsteady socio-cultural conditions of the very society in which it lives so it becomes more compatible with its new environment. The first half of the 20th century is an important historical period for Shia Islam in Iran. An appropriate approach for investigating this issue is comparative-historical analysis, and two democratic transitions in this period, namely, the Constitutional Movement, and the Nationalist Movement in the second cabinet of Mussaddiq, seem to be appropriate for the comparison itself. Why did the Shia's religious leaders act quit differently in the Constitutional Movement (1906) than in the National Movement (1952)? The dominant process during both periods was a governmental modernization (or defensive modernization). Why were they apparently in agreement with modernization process in the Constitutional Movement, and in disagreement in the National Movement? Did their attitudes get changed during the National Movement and does their opposition to Musaddiq's reforms (the general trend of modernization) contradict the common theory of religious change?
Religion, Secularization, Constitutional Movement, National Movement