چکیده:
New theological concepts originating from the West were introduced in Iran by enlightened thinkers starting approximately from the era of Amir Kabir and Sepahsalar, gradually provoking reactions from theologians. Initial debates arose in the fields of social and political sciences, consisting of liberty, equality, customary law, and the popular origin of government. These concepts were defended by theologians from the Constitutional Revolution onwards. After the Constitutional Revolution, topics such as science and religion, dialectical materialism, and Marxism were added to new theological issues. A pathological examination of the theologians' positions shows that most of them are not very familiar with new issues, and it is rare for a theologian to specialize in a debated issue. They approach the critique of new issues using the same traditional tools and knowledge, without paying attention to the positive functions of these issues; in some cases, due to unfamiliarity with the theological issue, they adopt reactionary positions.
خلاصه ماشینی:
Introduction Following the intellectual transformations of the West after the Renaissance, a new image of the world, society, religion, man, and individual and social rights was presented, which led to the emergence of systems and societies based on democracy, liberty, equality, and law.
The most fundamental and first serious encounter of Muslim scholars with theological issues in the field of social sciences took place during the Constitutional era and provoked both negative and positive reactions from them.
However, most religious scholars of that era, who were concerned about the marginalization of religion in the social arena and were aware of the functions of those issues, had a positive attitude toward the Constitutional movement and provided evidence from the Quran and Sunnah for principles such as freedom, equality, people's supervision over the actions of statesmen, etc.
The Second Encounter During the Constitutional movement and about a decade after it, many works were authored for or against new social concepts (see: Zargari Nejad); however, due to the frustration and disappointment of religious scholars with the Constitutional government and the emergence of Reza Khan's dictatorship, these issues did not find the opportunity to emerge and were pushed to the margins.
However, regarding equality, the other twin of freedom, it must be admitted that a profound transformation has occurred in the thought of the theologians of this period concerning women's rights and the social equality of men and women; for example, Tabataba'i's modern view on women's social rights and his interpretation of Quranic verses in this regard is the opposite of the thinking of Constitutional era scholars and individuals such as Modarres (for Modarres, see: Turkman, p.
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