تغييرات سياسي- اجتماعي ديدگاه‌ها و مواضع عالمان دين با تاكيد بر دوره‌ تاريخي جنبش مشروطه (1285ش/1906م) و جنبش ملّي (1331ش/1952م)

Socio-Political Changes of Views and Attitudes of the Religious Leaders putting emphasis on period of The Constitutional Movement (1906) and The National Movement (1952) in Iran

ديدگاه‌ها و مواضع عالمان دين متناسب با شرايط متغير اجتماعي- فرهنگي جامعه، براي سازگاري بيشتر با مقتضيات محيط جديد، تغيير مي‌كند. نيمه‌ اول سده‌ بيستم ميلادي از اين لحاظ، نقطه‌ عطفي براي مذهب تشيع‌ در ايران است. ايده‌هاي نظري مربوط به تغيير ديدگاه‌ها و مواضع عالمان دين را مي‌توان در دو مورد از تاريخ تشيع: (1) دوره‌ و طولاني‌مدت از آغاز عصر غيبت امام زمان (ع) تا جنبش مشروطه در 1285ش/1906م، و (2) دوره‌ كوتاه‌مدت از جنبش مشروطه تا جنبش ملّي و كودتاي مرداد 1332/1953م، بازنمايي كرد. ضمن اين بازنمايي كه يكي از رويكرد‌هاي جامعه‌شناسي تاريخي است، معلوم مي‌شود كه اگر چه، جهت كلي و عمومي تغييرات اجتماعي- فرهنگي يكسان است، اين امكان وجود دارد كه برحسب عامل‌هاي مختلفِ تنش (چالش) بين عالمان دين و محيط اجتماعي، تغيير ديدگاه‌ها و مواضع ايشان جهات كاملاً متفاوتي را طي كند، لذا مدل نظريِ ارايه‌شده قادر است موضع‌گيري عالمان مذهب تشيع در جنبش ملّي را نيز توضيح دهد.

Introduction Views and attitudes of the religious leaders is one of the most important components of the Religion Institute, because they are usually considered religion or religious in the view of most religious people. Then, in this study, we mean by the religion institute, views and attitudes of the religious leaders. Based on the common theory of religious changes, the religion institute changes in accord with unsteady socio-cultural conditions of the society to be more compatible with its new environment. The first mid of 20 century is important to the institute of Shia Islam in Iran, in this respect and appropriate approach for investigating this issue is comparative-historical analysis, and two democratic transitions in two historical periods - Constitutional Movement, and the Nationalist Movement in the second cabinet of Mussaddiq - are appropriate for the comparing. Why did the Shiaʹs religious leaders act quit different in the Constitutional Movement (1906) and in the National Movement (1952)? The dominant process during both periods was a governmental modernization (or defensive modernization). Why did they apparently agree with the modernization in the Constitutional Movement, and disagree with it in the National Movement? Do their attitude during the National Movement and their opposition to Musaddiqʹs reforms (the general trend of modernization) contravene the common theory of religious changes? Material & Methods First, we make a theoretical model by the theoretical ideas related to changes of the religion institute, along with adding the concept of tension between religion institute and its social environment to them. Theoretical studies in the areas of cultural change (secularization theories regarding modernity and religion), provides a useful theoretical framework from which can be extracted a model. Then, we demonstrate (represent) this model in two cases of Shiaʹs history: (1) from the absence of Imam Zaman (p) to the Constitutional Movement (1906), and (2) from the Constitutional Movement to The National Movement (1952). This method (parallel demonstration of theory) is one of the approaches of historical sociology. We apply the narrative analysis (one of the methods applied in historical sociology) to study appropriate contexts and conditions of the changes. For studying Socio-Political Changes of religion institute, we observe concepts, approaches, government theories and their changes in view of the religious leaders from the absence of Imam Zaman (p) to the Constitutional Movement (1906), and we observe political attitudes of religious leaders from the Constitutional Movement (1906) to The National Movement (1952). Discussion of Results & Conclusions We represent two answers to the first above question; the first from historians and the second from us. Theoretical and practical revisions of religious elites in the face of the modern world, as well as, contexts, causes and political consequences of the transitions will be clarified by narrative analysis, and finally, the position of the clergyʹs approaches among the causal factors of the transition will be understood. Religious leaders were influenced by macro transition contexts, and they created relatively stable and unstable changes in religious institution. Their appropriate and inappropriate positions to the transition process and their effective functioning in transition process are causally important to the transition. Our research indicates that the changes of religion institute (in this text: views and attitudes of the religious leaders) may be of deferent kinds, according to deferent factors of the tension between religion institute and its social environment, however steady the general course of socio-cultural changes of society is. We conclude that our given theoretical model is able to explain the political stand of Shiaʹs institute in the National Movement too.