قرآن‌پردازي نسل دوم نوگرايان ديني ايران (با تأكيد بر آراء و انديشه‌هاي سيد اسدالله خرقاني و شريعت سنگلجي)

Quranism of the Second Generation of Iranian Religious Modernists Emphasizing the Views and Ideas of Seyyed Assadollah Kharghani and Shariat Sangalji

نوگرايي ديني در ايران معاصر، از زمان پيدايش تاكنون چهار نسل متفاوت را تجربه كرده است: نسل اول از دوران مشروطه تا ابتداي دوره رضاشاه، نسل دوم در دوران پهلوي اول تا اوايل دهه 1330، نسل سوم از كودتاي 28 مرداد 1332 تا انقلاب اسلامي، و نسل چهارم از دهه 1360 تاكنون. اين مقاله كه با روش كتابخانه­اي و به شيوه توصيفي ـ تحليلي سازماندهي شده، در پي پاسخ به اين پرسش است كه كداميك از اين چهار نسل تأثير حياتي و ويژه بر تداوم جريان نوگرايي ديني در ايران داشته است. يافته‌ها مؤيد آن است كه افكار نوانديشانه نسل اول، در همان دوران، با افول مشروطه به محاق رفت؛ اما نسل دوم كه صبغه قرآن‌گرايي آن برجسته‌تر از ساير ويژگي‌هاي فكري‌اش بوده است، هرچند تكاپوهاي نوآورانه آن به دليل شرايط سياسي حاكم در دوران رضاشاه چندان به بار ننشست، ولي راهي را به منظور تداوم مسير نوگرايي ديني در ايران براي نسل سوم و چهارم گشود.

Religious modernity in contemporary Iran has experienced four different generations since its inception: the first generation from the constitutional period to the beginning of Reza Shah, the second generation from the first Pahlavi period to the early 1330s, the third generation from the coup d'état of 28 August 1332 to the Islamic Revolution, an‎d the fourth generation from the 1360s until now. This article, which is organized by library method and descriptive-analytical method, seeks to answer the question of which of these four generations has had a vital and special impact on the continuation of religious modernity in Iran. The findings confirm that the modernist ideas of the first generation, at the same time, came to an end with the decline of the Constitution; But the second generation, whose Qur'anic character was more prominent than its other intellectual features, although its innovative endeavors did not bear much fruit due to the political conditions prevailing during Reza Shah, opened the way for the third and fourth generations to continue the path of religious modernity in Iran. In other words, the influence of the second generation of religious modernity is doubly important because it paved the way for religious modernity by relying on Qur'anicism and led to the emergence of religious thought in the following decades