Çağdaş Şiî Islah Düşüncesinde Selefî Etkiler: Şerîat Senglecî Örneği
Salafi Effects on Contemporary Shiite Tought: Example of Shairat Sanglaji
Yazar: Demir, Habip
Dergi: Hitit Üniversitesi İlahiyat Fakültesi Dergisi, Vol. 19 No. 1, 2020
Anahtar kelimeler: History of Islamic Sects,Salafism,Shiism,Iran,Reform,Ihya,Shariat Sanglaji ; İslam Mezhepleri Tarihi,Selefilik,Şiilik,İran,Reform,Reform,Reform,Reform,İhya,Şeriat Sengleci

İslam düşüncesinin tarihi serüveninde çok sayıda fikir akımı boy göstermiş,bunların birçoğu zamanla ortadan kaybolmuştur. Bir zihniyet ve düşünüş biçimiolarak Selefîlik, tarihi süreçte İslam düşüncesini en çok etkileyen ve etkisihalen devam eden önemli bir ekoldür. Tarihin belirli bir döneminin ve o dönemdeüretilen her türlü bilginin kutsallaştırılarak dinî düşüncede her türlüyeniliğin ve kişisel görüşün bid‘at, hurafe gibi isimler altında sapkıngörüldüğü bir zihniyet olarak Selefî düşünce, belirli bir mezhep ya da ekolehas değil, her mezhep ve fikir akımında görülebilecek dinî-siyasî ideolojik birolgudur. Her ne kadar yalnızca Sünnî mezheplere has bir olgu olarak görülüyorolsa da her mezhebin Selefî düşünceyi benimseyen mensuplarının olduğundanbahsedilebilir. Bu zihniyetin Ehl-i Sünnet çevrelerindeki oluşumu, tarihisüreci ve günümüzdeki tezahürleri hakkında hâlihazırda çok sayıda çalışmayapılmıştır. Şemsiye bir kavram olarak Selefî zihniyet, yalnız Ehl-i Sünnet’ideğil, Şiî düşünceyi de derinden etkilemiştir. Şiî düşüncede ilk asırlardanitibaren ulemânın dinî alanda otorite kurduğu bilinmektedir. Modern dönemlerlebirlikte İslam dünyasının genelinde ihya ve ıslah hareketlerinin ortaya çıkması,şüphesiz Şiîlik üzerinde de tesir bırakmıştır. İhya hareketleriyle birlikte de anılanSelefîliğin Şiî düşünce üzerindeki etkisi henüz çalışmalara konu olmamıştır.Çalışmamız, şahıslar üzerinde derinleşme prensibiyle, Selefîliğin moderndönemde Şiîlikteki tezahürlerine değinerek bu ekolün İran’da tesir bıraktığıilk temsilcisi sayılabilecek olan Şerîat Senglecî’nin fikirlerineyoğunlaşmaktadır.

AbstractIn thehistorical adventure of Islamic thought, a large number of ideas flowed, manyof them disappeared in the process of time. Salafism, as a mentality and way ofthinking, is an important school that influences the thought of Islam the mostin the historical process and still continues to be influenced. Salafi thought,as a mentality in which a certain period of history and any informationproduced in that period is sanctified and all kinds of innovations and personalopinions in religious thought are perverted under names such as bid'at,superstition, not in any particular sect or school, but in every current andintellectual movement. It is a religious-political ideological phenomenon thatcan be seen. Although it can only be seen as a phenomenon specific to Sunnisects, it can be said that each sect has members who adopt Salafi thought. Manystudies have been done about the formation, historical process and presentmanifestations of this mentality in Ahl al-Sunnah circles. As an umbrellaconcept, the Salafist mentality has deeply influenced not only Ahl al-Sunnahbut also Shiite thought. It is known that the ulama has established authorityin the religious field since the first centuries in Shiite thought. Theemergence of benevolence and improvement movements throughout this Islamicworld with modern times undoubtedly had an impact on Shiism. The effect ofSalafism, which is mentioned with the revivalist movements on Shia thought, hasnot been subject to sufficient study yet. In accordance with the principle ofdeepening on individuals, our study focuses on the ideas of Shariat Sanglajî,who can be considered as the first representative of this school in Iran, bymentioning the manifestations of Salafism in Shiite in the modern period.SummaryA large numberof ideas emerged in the historical process of Islamic thought. One of theseschools is Salafism, which has a traditional religious discourse. The basicviews of this school, which is formed around a large number of ideas, are basedon the acceptance of all views on religion and all areas of life, especiallythe attributes of Allah, as in parallel with the narrations coming from theQur'an and Rasulullah. In this context, religion has been imprisoned in theconsciousness of a static environment in a certain period by denying all humanactions such as interpretation, modification, rectification, judgment, andevaluation produced by man. The Salafist way of thinking has manifested in manyways in history until today. Numerous classification attempts have been maderegarding Salafism, which differed structurally in the modern period. However,in our opinion, efforts to see the Salafism as identical to a certain school ina certain period of history, especially with the people of Ahl al-Hadith, andby emphasizing its various aspects, are not a proper approach. Theseclassification efforts make it difficult for us to see the Salafism byisolating the original mind from its background, thus focusing on the groundthat gave rise to this mentality.As a fact,Salafism is a modern religious-political ideology that tries to shape the worldwith a political, social, religious, economic and tribal spirit, and adopts anapparent mindset. Although it was shaped in the Arab geography and tried to betransformed into a nationalist structure in the Sunni circles under the roof ofHanbalism and Wahabism, Salafism is a structure that transcends sects andgeographies. Therefore, it is possible to be represented by different sectionsin every country and in all denominations.The Shiitethought was also influenced by the Salafist mentality, which is represented inmany tones in different tones. The Salafist mentality within the Shiite bodyshould be seen as a manifestation of a modern ideology under the concepts of improvementand revival. In this context, it is possible to see the deep traces of theSalafist mentality in any kind of breeding thoughts that emerged in Shiite inparallel with the search for innovation in religion in the last century. In asense, the call to return to the first generation brought by the Salafistmentality serves as a pivot in the criticisms of the ulama segment thathas long monopolized religious thought. In this context, the emphasis on thefirst generation in the reform efforts that emerged in the Shiite body in themodern period also represents an anti-ulama movement.It is knownthat the revivalist movements have been brought to the agenda in the context ofmodernizing Shiite thought for more than a hundred years in Iran. In the late19th century, the search for innovation in the religious field that startedwith Shaikh Hâdî Najmâbâdî (d. 1902), who was first influenced by the Jamal al-Dinal-Afghani school, continued with Shariat Sanglaji and Ahmad Kasravî (d. 1946)continued. However, despite the many criticisms directed to him, Sanglaji neverbroke from the Shiite tradition he was a member of and he made efforts for thebenevolence of Shiite and Islam until the end of his life. This feature madehim in a different position among the needs of his era and beyond. Our studyaims to make evaluations based on his own works and his thoughts about his lifeand thoughts after a general perspective about the period in which ShariatSanglaji lived.The mostimportant thing he focuses on is the understanding of Tawhid and the Qur'an.Sanglaji, in his work Tawhîd-i Ibâdat, which contains the obviouseffects of the Wahhabi branch of Salafî thought, is considered as sacred by theShiites and has an important place in the eyes of the people, excesses in thegraves, wearing rings, etc. He discussed various issues and claimed that thesethoughts had nothing to do with the practices of the Qur'an and Sunnah and thenthe imams. In his work titled Kilîd-i Fehm-i Kur'an, he adopted a methodthat prioritized the Salafist in terms of understanding the Qur'an and adoptedthat there would not be any place in religion in the next centuries.When Sanglaji'sthoughts 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 theSanglaji's perception of work-centered religion that closes the doors to allkinds of new ideas with the Salafist discourse that Abduh accepted as anexample in order to say a word to the perception of the modern world. It isseen that the criticisms he expressed focused on rejecting some practicesrepresented by tradition rather than the problems of his century waiting for asolution. In this respect, it is understood that his main target was the ulama,which increased his authority in the historical process and became the dominantpower in the religious field. For this reason, he wanted to give the place ofcharisma loaded to people in the religious field with both his works and histalks. With this discourse, it is possible to state that he acted in accordancewith the main goals of Salafist thought.