{"id":1089,"date":"2012-05-11T02:34:00","date_gmt":"2012-05-11T02:34:00","guid":{"rendered":"http:\/\/localhost:8080\/ini\/?p=299"},"modified":"2012-05-11T02:34:00","modified_gmt":"2012-05-11T02:34:00","slug":"acede-isla","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/acede-isla\/","title":{"rendered":"A\u00e7e\u2019de \u0130slam"},"content":{"rendered":"

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<\/h1>\n
Yaz\u0131l\u0131 metinler dikkate al\u0131nd\u0131\u011f\u0131nda, \u0130slam\u2019\u0131n G\u00fcneydo\u011fu Asya\u2019ya geli\u015finde mezar ta\u015flar\u0131, seyyahlar\u0131n tuttuklar\u0131 notlar ve yerli kronikler dikkat \u00e7eker.[1]<\/a>\u0130slam\u2019\u0131n b\u00f6lgede yay\u0131lma s\u00fcrecinde M\u00fcsl\u00fcman alimler ve t\u00fcccarlar G\u00fcneydo\u011fu Asya denizlerinde ve liman \u015fehirlerinde g\u00f6r\u00fclmeye ba\u015flad\u0131lar. \u0130slam\u2019\u0131n, G\u00fcneydo\u011fu Asya\u2019ya geli\u015finin, genel itibar\u0131yla Ortado\u011fu-Hindistan-\u00c7in aras\u0131ndaki kadim ticaret yoluna ba\u011flanmas\u0131 nedeniyle,[2]<\/a>bu ticarete hakim olan ba\u015fta Araplar olmak \u00fczere, \u0130ranl\u0131lar ve G\u00fcceratl\u0131 M\u00fcsl\u00fcmanlar\u0131n \u00f6nemli rol\u00fc oldu.[3]<\/a>Bununla birlikte, bu s\u00fcrecin temel dinamiklerinin ortaya konulmas\u0131 amac\u0131yla \u00fc\u00e7 teorinin geli\u015ftirildi\u011fi g\u00f6r\u00fcl\u00fcr. \u0130slamla\u015fma s\u00fcreciyle ilgili olarak \u00fc\u00e7 temel teori ortaya at\u0131lm\u0131\u015ft\u0131r. <\/div>\n
Birinci teori 7. ve 8. y\u00fczy\u0131llar \u00fczerinde durur.[4]<\/a>Buna g\u00f6re, gerek baharat gerek ila\u00e7lar temini i\u00e7in G\u00fcneydo\u011fu Asya ile ili\u015fkiler kurdu\u011fu bilinen Arap denizcilerin oldu\u011fu gibi, b\u00f6lgeyle yak\u0131n ticari faaliyetlerde bulunan M\u00fcsl\u00fcman t\u00fcccarlar zamanla k\u0131y\u0131 \u015fehirlerine yerle\u015fti. M\u00fcsl\u00fcmanlar, yerel idarecilerin ailelerinden kad\u0131nlarla evlenerek yerli topluluklarla ili\u015fkilerini akrabal\u0131k ba\u011flar\u0131na dayanarak geli\u015ftirdi ve zamanla y\u00f6netimde s\u00f6z sahibi oldular. Bu ba\u011flamda ilk M\u00fcsl\u00fcmanlar\u0131n y\u00f6netici ve sultan olarak g\u00f6rev almalar\u0131 dikkat \u00e7ekicidir. <\/div>\n
Araplar\u0131n \u0130slamla birlikte Sumatra Adas\u0131\u2019na geli\u015flerinin Hicri 1. y\u00fczy\u0131la tarihlenmesi konusunda benzer g\u00f6r\u00fc\u015flere yerli tarih\u00e7i Muhammed Yunus Cemil\u2019in \u00e7al\u0131\u015fmalar\u0131nda bulmak m\u00fcmk\u00fcnd\u00fcr. Y. Cemil, Nederlandsche-Indie Encyclopedie<\/i>, Chronology of Indonesian History<\/i> adl\u0131 eserlere at\u0131fta bulunarak, \u0130slam\u0131n Arab Yar\u0131madas\u0131\u2019ndan yay\u0131lmaya ba\u015flamas\u0131ndan k\u0131sa bir s\u00fcre sonra, Arap denizcilerin erken d\u00f6nemlerde Sumatra Adas\u0131\u2019n\u0131n kuzey sahillerine yerle\u015ftiklerini belirtir.[5]<\/a><\/div>\n
\u0130kinci teori, 9. ve 13. y\u00fczy\u0131llar aras\u0131nda G\u00fccerat*<\/a>, Bengal*<\/a> ve Arabistan\u2019dan gelen hem sufi hem de ticaretle me\u015fgul olan tebli\u011f gruplar\u0131n\u0131n faaliyetlerine dayan\u0131r. Gerek Hinduizm gerekse \u0130slam\u2019daki panteist \u00f6\u011fretinin varl\u0131\u011f\u0131, bu s\u00fcre\u00e7te \u0130slam\u2019\u0131n yay\u0131lmas\u0131 ve Hindu inanc\u0131na mensup halk\u0131n \u0130slamla tan\u0131\u015fmas\u0131n\u0131 kolayla\u015ft\u0131rd\u0131.[6]<\/a>Sufi hareketi \u00f6zellikle Hikayat Sejarah Melayu<\/i> ve Hikayat Raja-Raja Pasai<\/i>\u2019de belirtildi\u011fi \u00fczere 13. y\u00fczy\u0131lda Mekke\u2019den ve Hindistan\u2019dan gelen alimler Sumatra Adas\u0131\u2019n\u0131n kimi b\u00f6l\u00fcmlerinde yerli halk\u0131 \u0130slamla tan\u0131\u015ft\u0131rmada b\u00fcy\u00fck rol oynad\u0131lar.[7]<\/a><\/div>\n
B\u00f6lgenin \u0130slamla\u015fmas\u0131nda sufi hareketin \u00f6nemli rol\u00fcn\u00fc, 1238 y\u0131l\u0131nda Ba\u011fdat\u2019\u0131n Mo\u011fol istilas\u0131na u\u011framas\u0131 ile \u0130slam co\u011frafyas\u0131n\u0131n \u00e7e\u015fitli b\u00f6lgelerine do\u011fru ba\u015flayan g\u00f6\u00e7 dalgas\u0131yla a\u00e7\u0131klamak ve gerek Malay gerekse Cava el yazmalar\u0131nda bulmak m\u00fcmk\u00fcnd\u00fcr.[8]<\/a> <\/div>\n
\u00dc\u00e7\u00fcnc\u00fc teori ise \u0130slam\u2019\u0131n toplumsal i\u015fleviyle do\u011frudan alakal\u0131d\u0131r. Buna g\u00f6re, \u0130slam\u2019\u0131n yerli halklar i\u00e7in bireysel de\u011ferinin yan\u0131 s\u0131ra, k\u00f6y ve t\u00fcccar gruplar\u0131n\u0131n dayan\u0131\u015fmas\u0131nda i\u015flevsel bir rol\u00fc vard\u0131.[9]<\/a>Bu teorileri genel itibar\u0131yla de\u011ferlendirmek gerekti\u011finde t\u00fcccar ve alim s\u0131n\u0131f\u0131n\u0131n birarada hareket etti\u011fini s\u00f6yleyebiliriz. Alimlerin sahip olduklar\u0131 bilgiler nedeniyle, t\u00fcccarlar\u0131n da zenginlikleri nedeniyle yerli toplumlar aras\u0131nda kabul g\u00f6rd\u00fc\u011f\u00fc ve y\u00f6netim \u00e7evreleriyle kolayl\u0131kla ileti\u015fim ve etkile\u015fim kurdular. B\u00f6ylece zamanla y\u00f6netimde s\u00f6z sahibi olduklar\u0131 gibi, kurduklar\u0131 dini e\u011fitim merkezleri sayesinde toplum hayat\u0131nda da etkin oldular.<\/div>\n
<\/div>\n
Serambi Mekkah<\/b><\/div>\n
Bu s\u00fcre\u00e7lerin sonucu olarak, 17. y\u00fczy\u0131l ilk yar\u0131s\u0131ndan itibaren \u2018Mekke Kap\u0131s\u0131\u2019 (Serambi Makkah<\/i>\/Verandah of Mecca)<\/i> olarak an\u0131lan A\u00e7e, bug\u00fcn halk\u0131n\u0131n %96\u2019s\u0131 M\u00fcsl\u00fcman olmas\u0131yla bu \u00f6zelli\u011fini g\u00fcn\u00fcm\u00fcze kadar s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr.[10]<\/a>A\u00e7e, bu \u00f6zelli\u011fi nedeniyle, Endonezya Tak\u0131madalar\u0131\u2019nda ya\u015fayan \u0130slam toplumlar\u0131n\u0131n ana vatan\u0131 niteli\u011findedir. <\/div>\n
M\u00fcsl\u00fcman t\u00fcccarlar ve alimler vas\u0131tas\u0131yla A\u00e7e\u2019de k\u00f6k salmaya ba\u015flayan \u0130slam, 16. y\u00fczy\u0131l\u0131n ba\u015f\u0131ndan itibaren b\u00f6lgede varl\u0131klar\u0131n\u0131 hissettirmeye ba\u015flayan Avrupal\u0131 s\u00f6m\u00fcrgecilerle birlikte farkl\u0131 bir mecraya y\u00f6neldi. \u00d6rne\u011fin, M\u00fcsl\u00fcmanlar\u0131n Portekizlilerin 1511 y\u0131l\u0131nda Malaka\u2019y\u0131 ele ge\u00e7irmeleri ve Malay toplumu \u00fczerinde uygulad\u0131klar\u0131 zul\u00fcmlere tepkileri, dinlerini yayma konusunda daha \u00e7ok gayret g\u00f6stermek ve dinden ald\u0131klar\u0131 g\u00fc\u00e7le Portekizlilere kar\u015f\u0131 yo\u011fun bir m\u00fccadeleye ba\u015flamak oldu. M\u00fcsl\u00fcmanlar\u0131n bu tepkisi, \u0130slam\u2019\u0131n b\u00f6lgedeki yay\u0131l\u0131\u015f\u0131n\u0131 h\u0131zland\u0131.[11]<\/a>Bu durum, \u00f6zellikle A\u00e7e toplumunda \u0130slam\u2019la \u00e7ok daha yak\u0131n bir ili\u015fkinin kurulmas\u0131n\u0131 sa\u011flam\u0131\u015f ve bu ili\u015fkinin Endonezya\u2019n\u0131n di\u011fer adalar\u0131na da yay\u0131lmas\u0131na \u00f6n ayak oldu. Tarihin bir cilvesi olarak \u0130slam\u2019\u0131n bu tak\u0131madalarda yo\u011fun bir \u015fekilde sesini duyurmas\u0131 16. ve 17. y\u00fczy\u0131llara rastlar. Bu d\u00f6nemde Osmanl\u0131 Devleti\u2019nin d\u00fcnyada sa\u011flad\u0131\u011f\u0131 siyasi ve askeri g\u00fc\u00e7 b\u00f6lge M\u00fcsl\u00fcmanlar\u0131n\u0131n takdirini kazanm\u0131\u015f, b\u00f6lge halklar\u0131 Osmanl\u0131
\n\u2019n\u0131n himayesine girme konusunda istekli davrand\u0131lar. \u0130slam\u2019\u0131n b\u00f6lgedeki etkisinde bu siyasi geli\u015fme kadar, Osmanl\u0131 ve Mo\u011fol alimlerinin ve sufilerin \u00f6nemli katk\u0131lar\u0131 oldu.[12]<\/a>Sufilerin varl\u0131\u011f\u0131 A\u00e7e \u0130slam\u2019\u0131nda \u00f6nemli bir yer tutar. A\u00e7e\u2019de 16. y\u00fczy\u0131ldan itibaren Hazma Fansuri\u2019den ba\u015flayarak, Abdurrauf Singkeli\u2019ye (\u015eah Kuala) kadar yo\u011fun bir \u015fekilde sufilerin etkisini g\u00f6rmek m\u00fcmk\u00fcn. Bu etki i\u00e7erisinde \u0130bni Arabi gelene\u011finin hakimiyeti g\u00f6r\u00fcl\u00fcr. <\/div>\n
Kadiriyye ve Nak\u015fibendiye gibi tarikatlara mensup olanlar, Arap\u00e7a ve Javi dilinde yazd\u0131klar\u0131 eserlerle g\u00fcndeme gelmeye ba\u015flad\u0131lar.[13]<\/a>16. ve 17. y\u00fczy\u0131llar boyunca, gerek ge\u00e7ici gerek kal\u0131c\u0131 olarak A\u00e7e\u2019de bulunan alimler verdikleri dersler, kaleme ald\u0131klar\u0131 eserler ve yapt\u0131klar\u0131 tart\u0131\u015fmalar ile A\u00e7e \u0130slam k\u00fclt\u00fcr d\u00fcnyas\u0131n\u0131n geli\u015fmesinde \u00f6nemli rol oynad\u0131lar. A\u00e7e Darusselam Sultanl\u0131\u011f\u0131\u2019n\u0131n alt\u0131n \u00e7a\u011f\u0131nda ya\u015fam\u0131\u015f olan alimlerin Arap\u00e7a, Malayca ve A\u00e7e dilinde kaleme ald\u0131klar\u0131 f\u0131k\u0131h, ahlak, tefsir, tasavvuf, tarih, edebiyat vb. ilim dallar\u0131ndaki gerek \u00e7eviri gerek telif \u00e7al\u0131\u015fmalar\u0131 ile Endonezya Tak\u0131madalar\u0131\u2019n\u0131 kapsayan b\u00f6lgenin \u0130slamla\u015fma s\u00fcrecine ve \u0130slam\u2019\u0131n merkezi say\u0131lan Ortado\u011fu eksenli bir entellekt\u00fcel boyuta ta\u015f\u0131nmas\u0131na olanak tan\u0131d\u0131. [14]<\/a><\/div>\n
Y\u00fczy\u0131llar boyunca A\u00e7eli olmak M\u00fcsl\u00fcman olmakla \u00f6zde\u015f kabul edilmi\u015ftir. Bunun bir g\u00f6stergesi olarak g\u00fcn\u00fcm\u00fczde dahi A\u00e7e\u2019de \u0130slami bir toplumsal ya\u015fam i\u00e7in sosyal kontrolden s\u00f6z etmek m\u00fcmk\u00fcnd\u00fcr. Bununla ilgili \u015fu deyi\u015f dikkat \u00e7ekicidir: <\/div>\n
\u201cAdet ve gelenekler kral taraf\u0131ndan korunur; <\/div>\n
Yasa ise dini liderler taraf\u0131ndan\u201d[15]<\/a><\/div>\n

<\/p>\n
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[1]<\/a>M. B. Hooker, (Ed.), \u201cIntroduction\u201d, (Ed.), M. B. Hooker, Islam In Southeast Asia<\/i>, E. J. Brill, Leiden, 1988, s. 3-4.<\/div>\n<\/div>\n
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[2]<\/a>Gilbert Khoo-Dorothy Lo, Asian Transformation -A History of Southeast, South and East Asia-<\/i> Heinemann Educational Books (Asia) Ltd. Singapore, 1977, s. 432. <\/div>\n<\/div>\n
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[3]<\/a>S. Soebardi, C. P. Woodcraft-Lee, \u201cIslam In Indonesia\u201d, (Ed.), Raphael Israeli, The Crescent in the East -Islam in Asia-<\/i>, Curzon Press, 1985, s. 182. <\/div>\n<\/div>\n
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[4]<\/a>A. N. Baloch, The Advent of Islam In Indonesia<\/i>, Islamabad: National Institute of Historical and Cultural Research, 1980, s. 1.<\/div>\n<\/div>\n
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[5]<\/a>M. Yunus Djamil, \u201cWadjah Rakjat Atjeh Dalam Lintasan Sedjarah\u201d, Seminar Kebudajaan Dalam Rangka Pekan Kebudajaan Atjeh Ke-II<\/i>, (The Second Atjeh Cultural Festival, 20 Agustus-2 September 1972) Dan Dies Natalis Ke XI Universitas Sjiah Kuala, Panitia Pusat Pekan Kebudajaan Atjeh Ke-II, Banda Aceh, 1972, s. 5.<\/div>\n<\/div>\n
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*<\/a>Hindistan erken d\u00f6nemlerden itibaren \u0130slam\u2019la tan\u0131\u015fmas\u0131na ra\u011fmen, Hindistan\u2019\u0131n bat\u0131 k\u0131y\u0131lar\u0131nda bulunan G\u00fccerat\u2019\u0131n \u0130slam hakimiyeti alt\u0131na girmesi 1297 y\u0131l\u0131na rastlar. (Bkz. M. B. Hooker, (Ed.) Islam In South-East Asia<\/i>, 2ndEdition, E. J. Brill, Leiden, 1988, s. 6.)<\/div>\n<\/div>\n
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*<\/a>\u00d6nemli bir Portekiz kayna\u011f\u0131 olan Tome Pires, Pasai \u015fehrini tan\u0131mlarken buradaki halk\u0131n Bengal k\u00f6kenli oldu\u011funu ileri s\u00fcrer. Bu g\u00f6r\u00fc\u015f daha sonra S. Q Fatimi taraf\u0131ndan g\u00fcndeme getirildi. Ancak Bengal\u2019le ilgili baz\u0131 veriler dikkate al\u0131nd\u0131\u011f\u0131nda bu g\u00f6r\u00fc\u015fleri tam anlam\u0131yla desteklemek m\u00fcmk\u00fcn g\u00f6z\u00fckm\u00fcyor. \u00d6rne\u011fin, Bengal\u2019in Hanefi mezhebine ba\u011fl\u0131 olu\u015fu ile G\u00fcneydo\u011fu Asya\u2019da \u015eafi mezhebinin hakimiyeti aras\u0131ndaki tezat \u00f6nemli bir arg\u00fcmand\u0131r. (Bkz. M. B. Hooker, (Ed.) Islam In South-East Asia<\/i>, 2nd Edition, E. J. Brill, Leiden, 1988, s. 6; S. Q. Fatimi, Islam Comes to Malaysia<\/i>, Malaysian Sociological Research Institute Ltd, Singapore, 1963.) <\/div>\n<\/div>\n
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[6]<\/a>Ira M. Lapidus, A History of Islamic Societies<\/i>, Cambridge University Press, 7th Edition, 1995, s. 467; Holly S. Smith, Aceh -Art and Culture-<\/i>, s. 5; Andi M. Faisal Bakti, Islam And Nation Formation In Indonesia<\/i>, Institute of Islamic Studies, McGill University Montreal, Canada, 1993, s. 14. <\/div>\n<\/div>\n
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[7]<\/a>Andi M. Faisal Bakti, Islam And Nation Formation In Indonesia<\/i>, s. 14. <\/div>\n<\/div>\n
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[8]<\/a>Akbarizan, \u201cDevelopment of Sufism in Nusantara (Study of Personages and Products of Sufi Ulama in 17th Century)\u201d, Nusantara Journal-Institute for Souhteast Asian Islamic Studies -ISAIS<\/i>, Volume 7: 1, 2005, s. 75-6. <\/div>\n<\/div>\n
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[9]<\/a>Ira M. Lapidus, A History of Islamic Societies<\/i>, s. 467. <\/div>\n<\/div>\n
<\/p>\n
[10]<\/a>Hans-Dieter Ever&Anna\/Katharina Hornidge, \u201cKnowledge Hubs Along the Straits of Malacca\u201d, Working Paper Series<\/i>, Center for Development Research, Department of Political and Cultural Change (ZEF), Universitat Bonn, 2006, s. 7; Eric Eugene Morris, Islam and Politics in Aceh -Study of Center-Periphery Relations in Indonesia<\/i>, Cornell University, Michigan, 1983, s. 22.<\/div>\n<\/div>\n
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[11]<\/a>Moshe Yegar, Islam And Islamic Institutions In British Malaya -Policies And Implementation-<\/i>, Jerusalem: The Magnes Press, The Hebrew University, 1979,  s. 8.<\/div>\n<\/div>\n
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[12]<\/a>Hasrizal Abdul Jamil, <\/i>Tarih Boyunca Malay-T\u00fcrk \u0130li\u015fkileri<\/i><\/b>,<\/b> SHARIA Mutah University, Jordan, (http:\/\/www.saifulislam.com\/artikel\/melayuturki.html<\/a>.  <\/div>\n<\/div>\n
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[13]<\/a> Yegar, s. 7.<\/div>\n<\/div>\n
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[14]<\/a>Daha geni\u015f bilgi i\u00e7in bkz.: Oman Fathurahman, Munawar Holil, Katalog Naskah Ali Hasjmy Aceh (Catalogue of Aceh Manuscripts: Ali Hasjmy Collection)<\/i>, the 21st Century Center of Excellence Programme \u201cThe Center for Documentation and Area-Transcultural Studies, Tokyo University of Foreign Studies, Tokyo, 2007.<\/div>\n<\/div>\n
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[15]<\/a>\u201cAdat bak po teu meuruham, hukom bak Syiah Kuala\u201d.<\/div>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Yaz\u0131l\u0131 metinler dikkate al\u0131nd\u0131\u011f\u0131nda, \u0130slam\u2019\u0131n G\u00fcneydo\u011fu Asya\u2019ya geli\u015finde mezar ta\u015flar\u0131, seyyahlar\u0131n tuttuklar\u0131 notlar ve yerli kronikler dikkat \u00e7eker.[1]\u0130slam\u2019\u0131n b\u00f6lgede yay\u0131lma s\u00fcrecinde M\u00fcsl\u00fcman alimler ve t\u00fcccarlar G\u00fcneydo\u011fu Asya denizlerinde ve liman \u015fehirlerinde g\u00f6r\u00fclmeye ba\u015flad\u0131lar. \u0130slam\u2019\u0131n, G\u00fcneydo\u011fu Asya\u2019ya geli\u015finin, genel itibar\u0131yla Ortado\u011fu-Hindistan-\u00c7in aras\u0131ndaki kadim ticaret yoluna ba\u011flanmas\u0131 nedeniyle,[2]bu ticarete hakim olan ba\u015fta Araplar olmak \u00fczere, \u0130ranl\u0131lar ve […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[10],"tags":[],"class_list":["post-1089","post","type-post","status-publish","format-standard","hentry","category-ace"],"_links":{"self":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/1089","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/comments?post=1089"}],"version-history":[{"count":0,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/1089\/revisions"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media?parent=1089"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/categories?post=1089"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/tags?post=1089"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}