Abstract
In the
historical adventure of Islamic thought, a large number of ideas flowed, many
of them disappeared in the process of time. Salafism, as a mentality and way of
thinking, is an important school that influences the thought of Islam the most
in the historical process and still continues to be influenced. Salafi thought,
as a mentality in which a certain period of history and any information
produced in that period is sanctified and all kinds of innovations and personal
opinions in religious thought are perverted under names such as bid'at,
superstition, not in any particular sect or school, but in every current and
intellectual movement. It is a religious-political ideological phenomenon that
can be seen. Although it can only be seen as a phenomenon specific to Sunni
sects, it can be said that each sect has members who adopt Salafi thought. Many
studies have been done about the formation, historical process and present
manifestations of this mentality in Ahl al-Sunnah circles. As an umbrella
concept, the Salafist mentality has deeply influenced not only Ahl al-Sunnah
but also Shiite thought. It is known that the ulama has established authority
in the religious field since the first centuries in Shiite thought. The
emergence of benevolence and improvement movements throughout this Islamic
world with modern times undoubtedly had an impact on Shiism. The effect of
Salafism, which is mentioned with the revivalist movements on Shia thought, has
not been subject to sufficient study yet. In accordance with the principle of
deepening on individuals, our study focuses on the ideas of Shariat Sanglajî,
who can be considered as the first representative of this school in Iran, by
mentioning the manifestations of Salafism in Shiite in the modern period.
Summary
A large number
of ideas emerged in the historical process of Islamic thought. One of these
schools is Salafism, which has a traditional religious discourse. The basic
views of this school, which is formed around a large number of ideas, are based
on the acceptance of all views on religion and all areas of life, especially
the attributes of Allah, as in parallel with the narrations coming from the
Qur'an and Rasulullah. In this context, religion has been imprisoned in the
consciousness of a static environment in a certain period by denying all human
actions such as interpretation, modification, rectification, judgment, and
evaluation produced by man. The Salafist way of thinking has manifested in many
ways in history until today. Numerous classification attempts have been made
regarding Salafism, which differed structurally in the modern period. However,
in our opinion, efforts to see the Salafism as identical to a certain school in
a certain period of history, especially with the people of Ahl al-Hadith, and
by emphasizing its various aspects, are not a proper approach. These
classification efforts make it difficult for us to see the Salafism by
isolating the original mind from its background, thus focusing on the ground
that gave rise to this mentality.
As a fact,
Salafism is a modern religious-political ideology that tries to shape the world
with a political, social, religious, economic and tribal spirit, and adopts an
apparent mindset. Although it was shaped in the Arab geography and tried to be
transformed into a nationalist structure in the Sunni circles under the roof of
Hanbalism and Wahabism, Salafism is a structure that transcends sects and
geographies. Therefore, it is possible to be represented by different sections
in every country and in all denominations.
The Shiite
thought was also influenced by the Salafist mentality, which is represented in
many tones in different tones. The Salafist mentality within the Shiite body
should be seen as a manifestation of a modern ideology under the concepts of improvement
and revival. In this context, it is possible to see the deep traces of the
Salafist mentality in any kind of breeding thoughts that emerged in Shiite in
parallel with the search for innovation in religion in the last century. In a
sense, the call to return to the first generation brought by the Salafist
mentality serves as a pivot in the criticisms of the ulama segment that
has long monopolized religious thought. In this context, the emphasis on the
first generation in the reform efforts that emerged in the Shiite body in the
modern period also represents an anti-ulama movement.
It is known
that the revivalist movements have been brought to the agenda in the context of
modernizing Shiite thought for more than a hundred years in Iran. In the late
19th century, the search for innovation in the religious field that started
with Shaikh Hâdî Najmâbâdî (d. 1902), who was first influenced by the Jamal al-Din
al-Afghani school, continued with Shariat Sanglaji and Ahmad Kasravî (d. 1946)
continued. However, despite the many criticisms directed to him, Sanglaji never
broke from the Shiite tradition he was a member of and he made efforts for the
benevolence of Shiite and Islam until the end of his life. This feature made
him in a different position among the needs of his era and beyond. Our study
aims to make evaluations based on his own works and his thoughts about his life
and thoughts after a general perspective about the period in which Shariat
Sanglaji lived.
The most
important thing he focuses on is the understanding of Tawhid and the Qur'an.
Sanglaji, in his work Tawhîd-i Ibâdat, which contains the obvious
effects of the Wahhabi branch of Salafî thought, is considered as sacred by the
Shiites and has an important place in the eyes of the people, excesses in the
graves, wearing rings, etc. He discussed various issues and claimed that these
thoughts had nothing to do with the practices of the Qur'an and Sunnah and then
the imams. In his work titled Kilîd-i Fehm-i Kur'an, he adopted a method
that prioritized the Salafist in terms of understanding the Qur'an and adopted
that there would not be any place in religion in the next centuries.
When Sanglaji's
thoughts are considered as a whole, it can be seen that contrary to his claim,
he cannot be regarded as a reformer like Muhammad Abduh. It is seen that the
Sanglaji's perception of work-centered religion that closes the doors to all
kinds of new ideas with the Salafist discourse that Abduh accepted as an
example in order to say a word to the perception of the modern world. It is
seen that the criticisms he expressed focused on rejecting some practices
represented by tradition rather than the problems of his century waiting for a
solution. In this respect, it is understood that his main target was the ulama,
which increased his authority in the historical process and became the dominant
power in the religious field. For this reason, he wanted to give the place of
charisma loaded to people in the religious field with both his works and his
talks. With this discourse, it is possible to state that he acted in accordance
with the main goals of Salafist thought.
History of Islamic Sects Salafism Shiism Iran Reform Ihya Shariat Sanglaji
İslam düşüncesinin tarihi serüveninde çok sayıda fikir akımı boy göstermiş,
bunların birçoğu zamanla ortadan kaybolmuştur. Bir zihniyet ve düşünüş biçimi
olarak Selefîlik, tarihi süreçte İslam düşüncesini en çok etkileyen ve etkisi
halen devam eden önemli bir ekoldür. Tarihin belirli bir döneminin ve o dönemde
üretilen her türlü bilginin kutsallaştırılarak dinî düşüncede her türlü
yeniliğin ve kişisel görüşün bid‘at, hurafe gibi isimler altında sapkın
görüldüğü bir zihniyet olarak Selefî düşünce, belirli bir mezhep ya da ekole
has değil, her mezhep ve fikir akımında görülebilecek dinî-siyasî ideolojik bir
olgudur. Her ne kadar yalnızca Sünnî mezheplere has bir olgu olarak görülüyor
olsa da her mezhebin Selefî düşünceyi benimseyen mensuplarının olduğundan
bahsedilebilir. Bu zihniyetin Ehl-i Sünnet çevrelerindeki oluşumu, tarihi
süreci ve günümüzdeki tezahürleri hakkında hâlihazırda çok sayıda çalışma
yapılmıştır. Şemsiye bir kavram olarak Selefî zihniyet, yalnız Ehl-i Sünnet’i
değil, Şiî düşünceyi de derinden etkilemiştir. Şiî düşüncede ilk asırlardan
itibaren ulemânın dinî alanda otorite kurduğu bilinmektedir. Modern dönemlerle
birlikte İslam dünyasının genelinde ihya ve ıslah hareketlerinin ortaya çıkması,
şüphesiz Şiîlik üzerinde de tesir bırakmıştır. İhya hareketleriyle birlikte de anılan
Selefîliğin Şiî düşünce üzerindeki etkisi henüz çalışmalara konu olmamıştır.
Çalışmamız, şahıslar üzerinde derinleşme prensibiyle, Selefîliğin modern
dönemde Şiîlikteki tezahürlerine değinerek bu ekolün İran’da tesir bıraktığı
ilk temsilcisi sayılabilecek olan Şerîat Senglecî’nin fikirlerine
yoğunlaşmaktadır.
İslam Mezhepleri Tarihi Selefilik Şiilik İran Reform Reform Reform Reform İhya Şeriat Sengleci
Birincil Dil | Türkçe |
---|---|
Bölüm | Makaleler |
Yazarlar | |
Yayımlanma Tarihi | 30 Haziran 2020 |
Yayımlandığı Sayı | Yıl 2020 Cilt: 19 Sayı: 1 |
Hitit Üniversitesi Kuzey Kampüsü Çevre Yolu Bulvarı 19030 - ÇORUM-TÜRKİYE
00 (90) 364 219 1100 - ilafdergi@hitit.edu.tr