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Şîa mezhebinin ortaya çıkışı ve temel düşünce yapısı siyasî içeriklidir. Hz. Peygamber’in vefatından hemen sonra başlayan “halifenin kim olacağı” sorunu giderek büyümüş ve farklı siyasî-dinî düşüncelerin oluşmasına zemin hazırlamıştı. Siyasî alanda başlayan tartışmalar dinî zemine kaymış ve farklı dinî-siyasî gruplar ortaya çıkmıştı. Şîa’nın Kur’an’a yaklaşımı da siyasi olmuştur. Kur’an anlayışları, siyasi görüşlerinin gölgesinde kalmıştır. Önce kendi siyasi düşüncelerine göre inanç esasları oluşturmuş, daha sonra da bu inanç esaslarına göre Kur’an’ı açıklamaya çalışmışlardır. Şîa’nın Kur’an’a yaklaşımlarını tek bir şekilde değerlendirmek mümkün değildir. Diğer siyasî mezheplerde olduğu gibi Şîa mezhebinde de zaman içerisinde bazı değişiklikler yaşanmıştır. İlk dönem Şîa düşüncesi ile sonraki dönemi birbirinden farklılıklar göstermektedir. Şîa’ya göre Kur’an’ın her âyeti anlaşılma bakımından aynı seviyede olmayıp kendi arasında dörde ayrılır. Kur’an’da yer alan bazı bilgiler sadece Allah’a aittir. Ondan başka kimse onları bilemez. Bazı bilgileri Arapça bilen herkes bilebilir. Bunları bilmek için Arapça bilmek yeterlidir. Bazı bilgiler Kur’an’da mücmel olarak bulunurlar. Bunları bilmek için sadece Arapça bilmek yeterli değildir. Bazı bilgileri ise sadece Hz. Peygamber ve imamlar bilir. Şîa’nın içerisinde Kur’an’ın değiştirildiğine inananlar olduğu gibi bunu kabul etmeyenler de bulunmaktadır. Tahrifin varlığını kabul edenler bilhassa da Ehl-i Beyt hakkında birçok ayetin Kur’an’dan çıkarıldığına inanırlar. Şîa men-supları arasında Kur’an’ın bizzat Hz. Peygamber hayatta iken toplatılarak bir kitap haline getirildiğine inanalar olduğu gibi bunun Hz. Peygamberin vefatından sonra yapıldığını kabul edenler de bulunmaktadır. Her ayetin bir zahiri bir de batıni manası olduğunu kabul ederler. Önemli olan ise batınî manalardır. Bunu da sadece imamlar bilebilir. Kendi görüşlerine uyan âyetleri muhkem kabul ederlerken diğerlerini de müteşabih olarak kabul etmiş-lerdir. Onlara göre tüm kıraatlar ictihad mahsulüdür.
The appearance of the shiva and the basic structure of thought is political. by Hz. The question of “who will be the caliphin” which began immediately after the death of the Prophet increased and prepared the ground for the formation of different political and religious thoughts. The political speeches began in the religious ground and various religious-political groups emerged. The Qur’an is a political approach to the Quran. The Qur’an is in the shadow of their political views. They first formed the basics of faith according to their political thoughts, and then tried to explain the Qur’an according to the basics of faith. It is not possible to evaluate the approach of the Qur’an in a single way. As in other political religions, some changes have occurred in the course of time. The first and the next period of thought differ from each other. The Qur’an is not the same, but is divided into four verses. Some of the knowledge in the Qur’an belongs to Allah. No one other than him knows them. Anyone who knows Arabic can know some information. It is enough to know the Arabic. Some of the knowledge is found in the Qur’an. It is not enough to know Arabic. Some of the information is only Hz. The Prophet and the Imams know. There are also those who do not accept the Qur’an as well as those who believe that the Qur’an has been changed. Those who accept the existence of the destruction especially believe that many verses about the Ehl-i-Beth have been removed from the Qur’an. The Qur’an is among them. The Prophet (peace and blessings of Allah be upon him) believed that the Book of the Prophet (peace and blessings of Allah be upon him) was a book. There are also those who accept that the Prophet was done after his death. Every one of them believes that it is a western part of the world. The most important is the western. This can only be known by the teachers. Their signs follow their own signs, and they accept others as a reverence. They believe that all of them are worthless.
The emergence of the Shia sect and its basic structure of thought have a political content. The question of “who will be the caliph", which started after the death of the Prophet, gradually grew, and his different politics prepared the ground for the formation of his religious thoughts. The discussions that started in the political field shifted to the religious ground and different religious-political groups emerged. Shia's approach to the Qur'an has also been political. Their understanding of the Qur'an has remained in the shadow of their political views. First, they established the principles of belief according to their own political ideas, and then they tried to explain the Qur'an according to these principles of belief. It is not possible to evaluate Shi'a approaches to the Qur'an in a single way. As in other political sects, there have been some changes in the Shia sect over time. The first period of Shia thought and the next period show differences from each other. According to Shia, each verse of the Qur'an is not at the same level in terms of Deciphering, but is divided into four among itself. Some of the information contained in the Qur'an belongs only to Allah. No one knows about them but him. Anyone who knows some information in Arabic can know. It is enough to know Arabic to get to know them. Some information is contained in the Qur'an as closed (mujmal). It is not enough to know only Arabic to know these things. Only the Prophets and Imams know some of the information. There are those who believe that the Qur'an has been changed within the Shi'a, as well as those who do not accept it. In particular, they believe that many verses have been revealed about the Ahl al-Bayt. There are those who believe that the Qur'an was collected and made into a book while the Prophet was alive, as well as those who accept that it was made after the Prophet's death. They accept that each verse has an external and an western meaning. The important thing is the western meanings. Only the imams can know this too. While they accepted the verses that fit their views as muhkam, they accepted the others as mutashabih. According to them, all qiraats are the product of ijtihad.
Alan : İlahiyat; Sosyal, Beşeri ve İdari Bilimler
Dergi Türü : Uluslararası
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