دیدگاه شیعه به قرآن

دیدگاه شیعه به قرآن با دیدگاه اهل سنت تفاوت بسیار دارد، اما بیشتر علمای هر دو گروه(شیعه و سنی) براین باورند که متن قرآن یکسان است.^[۱] در حالی که برخی از شیعیان معتقد به اعتبار شرعی قرآن عثمان بودند، و امامان شیعه نیز همیشه ایده تغییر متن قرآن را رد می‌کردند، اما هفت تن از علمای شیعه به حذف قوانین مندرج قرآن عثمان اعتقاد دارند.^[۲]

پیشینه ویرایش

شیعیان از قرآن مشابه مسلمانان سنی استفاده می‌کنند، اما آن‌ها معتقد نیستند که این کتاب ابتدا توسط عثمان بن عفان تنظیم شده‌است.^[۳] شیعیان معتقدند قرآن توسط محمد در زمان حیات او گردآوری و تدوین شده‌است. این نسخه که شیعیان به آن اشاره دارند، قرآنی است که در کنار منبر محمد در مسجد مدینه نگهداری می‌شد،^[۴]^[۵]^[۶] جایی که دانشمندان و صحابه برای رونویسی نسخه‌های بیشتری به آن مراجعه می‌کردند.^[۳] علاوه بر این، سید ابوالقاسم خویی معتقد بود که علی یک نسخه از این قرآن را در اختیار داشت که شامل تفسیر الهی قرآن بود.^[۷]

با این حال، شیعیان حداقل از قرن دهم میلادی توسط مسلمانان دیگر متهم به حمایت از نظریه‌ای هستند که نشان می‌دهد قرآن معاصر با آنچه بر محمد نازل شده تفاوت دارد، زیرا برای حذف و کمرنگ کردن نام علی ابن ابی طالب ویرایش و گردآوری شده‌است. این عقیده که قرآن تحریف شده‌است، از نظر اهل سنت یکی از آشکارترین مصادیق «بدعت» شیعه است.^[۸]نمونه‌ای از تقبیح اعتقاد به تغییر قرآن را می‌توان در آثار دانشمند مسلمان قرن یازدهم ابن حزم یافت که به مباحثه مسیحیان پاسخ داد «که رافضی‌ها [نام تحقیرآمیز شیعه] معتقدند که اصحاب پیامبر شما، قرآن را از طریق حذف و اضافات تغییر دادند.»^[۹]

به گفته «اتان کوهلبرگ»، محقق و اسلام‌شناسی غربی، شیعیان دوازده امامی در ابتدا به تحریف قرآن اعتقاد داشتند، و این باور به تحریف در میان شیعیان در قرون اولیه اسلامی رایج بود.^[۱۰]اما در دوران آل بویه(۹۳۴ میلادی) باور به تحریف در قرآن در میان شیعیان کاهش یافت. کوهلبرگ همچنین می‌گوید که شیخ صدوق، عالم قرن چهارم، نخستین عالم شیعه بود که موضعی مشابه با اهل سنت اتخاذ کرد. (تحریف در قرآن را رد کرد)^[۱۱]

منابع ویرایش

↑ "Shīʿism and the Qurʾān". Encyclopaedia of the Qur'an. Leiden: Brill Publishers. 2004.
↑ Modarressi, Hossein (1993). "Early Debates on the Integrity of the Qur'ān: A Brief Survey". Studia Islamica (77): 5–39. doi:10.2307/1595789. JSTOR 1595789.
↑ ^۳٫۰ ^۳٫۱ Shirazi, Muhammad (2004). The Qur'an made simple. Vol. 10. London,UK: Fountain Books. pp. xxiv.
↑ Shirazi, Muhammad (2001). The Qur'an - When was it compiled?. London,UK: Fountain Books. pp. 5, 7.
↑ Shirazi, Muhammad (2004). The Qur'an made simple. Vol. 10. London,UK: Fountain Books. pp. xxi, xxiv, xxv.
↑ Shirazi, Muhammad (2008). The Shi'a and their Beliefs. London,UK: Fountain Books. p. 29.
↑ Brunner, Rainer; Ende, Werner, eds. (1 January 2001). The Twelver Shia in Modern Times: Religious Culture and Political History (illustrated ed.). BRILL. p. 187. ISBN 9789004118034.
↑ Kohlberg & Amir-Moezzi 2009, p.24
↑ Israel Friedlaender (1908). "The Heterodoxies of the Shiites in the Presentation of Ibn Hazm" (PDF). Journal of the American Oriental Society. American Oriental Society. 29: 61–2. Retrieved 11 April 2015. As for their argument regarding the Rawafid and their contention that the Koran readings were interpolated, the Rawafid do not belong to the Muslims. They consist of a number of sects, the first of which arose twenty-five years after the Prophet's death. It was originally the response of some people abandoned by Allah to the call of those who beguiled Islam, a party which followed the course of the Jews and Christians as regards falsehood and heresy. They are divided into various sections. The most extravagant of them assume the divinity of Ali b. Abi Talib and of a number of people besides him. The least extravagant of them believe that the sun was twice turned backwards for Ali.' How can one be indignant over lies coming from people whose lowest rank in lying is such (as described)?" He then proceeds elaborately to refute this charge. He cleverly beats the Rawafid with their own weapons by pointing to the fact that Ali himself, "who according to most of them is a god, a creator, and, according to some of them, a prophet endowed with speech, while in the opinion of the rest he is an infallible Imam, the obedience to whom is a religious command imposed by Law," did not object to the Koran in its present shape and, while Caliph, did not fight the interpolators, which would have been his sacred duty. "Thus the mendacity of the Rawafid becomes evident, and praise be unto Allah, the Lord of (all) Created Beings!" A brief reference to the same subject is contained Ed. IV, 14615: "unless the Rawafid fall back on ignoring the Koran and (assuming) omissions and additions in it. This is something whereby becomes evident their impudence, ignorance and stupidity.
↑ Ahmad ibn Muhammad al-Sayyari (2009). Kohlberg, Etan; Amir-Moezzi, Mohammad Ali (eds.). "Revelation and Falsification: The Kitab al-qira'at of Ahmad b. Muhammad al-Sayyari: Critical Edition with an Introduction and Notes by Etan Kohlberg and Mohammad Ali Amir-Moezzi". Texts and Studies on the Qurʼān. BRILL. 4: vii. ISSN 1567-2808.
↑ Kohlberg & Amir-Moezzi 2009, p.27

[1] "Shīʿism and the Qurʾān". Encyclopaedia of the Qur'an. Leiden: Brill Publishers. 2004.

[Modarresi-2] Modarressi, Hossein (1993). "Early Debates on the Integrity of the Qur'ān: A Brief Survey". Studia Islamica (77): 5–39. doi:10.2307/1595789. JSTOR 1595789.

[Shirazi04-3] ۳٫۰ ^۳٫۱ Shirazi, Muhammad (2004). The Qur'an made simple. Vol. 10. London,UK: Fountain Books. pp. xxiv.

[Shirazi01-4] Shirazi, Muhammad (2001). The Qur'an - When was it compiled?. London,UK: Fountain Books. pp. 5, 7.

[Shirazi02-5] Shirazi, Muhammad (2004). The Qur'an made simple. Vol. 10. London,UK: Fountain Books. pp. xxi, xxiv, xxv.

[Shirazi03-6] Shirazi, Muhammad (2008). The Shi'a and their Beliefs. London,UK: Fountain Books. p. 29.

[7] Brunner, Rainer; Ende, Werner, eds. (1 January 2001). The Twelver Shia in Modern Times: Religious Culture and Political History (illustrated ed.). BRILL. p. 187. ISBN 9789004118034.

[8] Kohlberg & Amir-Moezzi 2009, p.24

[9] Israel Friedlaender (1908). "The Heterodoxies of the Shiites in the Presentation of Ibn Hazm" (PDF). Journal of the American Oriental Society. American Oriental Society. 29: 61–2. Retrieved 11 April 2015. As for their argument regarding the Rawafid and their contention that the Koran readings were interpolated, the Rawafid do not belong to the Muslims. They consist of a number of sects, the first of which arose twenty-five years after the Prophet's death. It was originally the response of some people abandoned by Allah to the call of those who beguiled Islam, a party which followed the course of the Jews and Christians as regards falsehood and heresy. They are divided into various sections. The most extravagant of them assume the divinity of Ali b. Abi Talib and of a number of people besides him. The least extravagant of them believe that the sun was twice turned backwards for Ali.' How can one be indignant over lies coming from people whose lowest rank in lying is such (as described)?" He then proceeds elaborately to refute this charge. He cleverly beats the Rawafid with their own weapons by pointing to the fact that Ali himself, "who according to most of them is a god, a creator, and, according to some of them, a prophet endowed with speech, while in the opinion of the rest he is an infallible Imam, the obedience to whom is a religious command imposed by Law," did not object to the Koran in its present shape and, while Caliph, did not fight the interpolators, which would have been his sacred duty. "Thus the mendacity of the Rawafid becomes evident, and praise be unto Allah, the Lord of (all) Created Beings!" A brief reference to the same subject is contained Ed. IV, 14615: "unless the Rawafid fall back on ignoring the Koran and (assuming) omissions and additions in it. This is something whereby becomes evident their impudence, ignorance and stupidity.

[10] Ahmad ibn Muhammad al-Sayyari (2009). Kohlberg, Etan; Amir-Moezzi, Mohammad Ali (eds.). "Revelation and Falsification: The Kitab al-qira'at of Ahmad b. Muhammad al-Sayyari: Critical Edition with an Introduction and Notes by Etan Kohlberg and Mohammad Ali Amir-Moezzi". Texts and Studies on the Qurʼān. BRILL. 4: vii. ISSN 1567-2808.

[auto-11] Kohlberg & Amir-Moezzi 2009, p.27

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