{"id":1233,"date":"2013-06-28T17:08:00","date_gmt":"2013-06-28T17:08:00","guid":{"rendered":"http:\/\/localhost:8080\/ini\/?p=87"},"modified":"2016-10-10T07:43:23","modified_gmt":"2016-10-10T07:43:23","slug":"patani-patanili-alimler","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/patani-patanili-alimler\/","title":{"rendered":"PATAN\u0130 – Patanili Alimler"},"content":{"rendered":"
Patani\u2019nin siyasi bir yap\u0131 olarak ortaya \u00e7\u0131k\u0131\u015f\u0131 bir alimin d\u00f6nemin Budist kral\u0131n\u0131 \u0130slam\u2019a davet etmesiyle ba\u015flar.Hikayat Patani<\/i>\u2019de a\u00e7\u0131k\u00e7a zikretilen ve pek \u00e7ok kaynak taraf\u0131ndan al\u0131nt\u0131lanan bu tarihi vak\u2019a, Hasan Madmarn\u2019\u0131n dile getirdi\u011fi \u00fczere, belki de gelecek y\u00fczy\u0131llarda alimlerin Patani\u2019de oynayacaklar\u0131 rol\u00fc tam da bu noktadan ba\u015flatmak gerekir.[1]<\/a>\u0130slamiyetin b\u00f6lgeye 13.y\u00fczy\u0131l ba\u015flar\u0131nda geldi\u011fi d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde bu tarihlerden itibaren alimlerin s\u00fcrekli etkinli\u011finden bahsedilebilir. G\u00f6rece erken d\u00f6nemlere ait bir di\u011fer bulgu, 16. y\u00fczy\u0131l alimlerinden \u015eeyh Ali\u2019nin, d\u00f6nemin sultan\u0131 taraf\u0131ndan sarayda g\u00f6revlendirilmi\u015f ve sultan\u0131n dan\u0131\u015fmanl\u0131\u011f\u0131n\u0131 yapmas\u0131d\u0131r. Tam ad\u0131 \u015eeyh Faqih Ali bin Mohammad bin Shafiuddin olan bu alimin m\u00fcft\u00fcl\u00fck g\u00f6revini y\u00fcr\u00fctt\u00fc\u011f\u00fcn\u00fc d\u00fc\u015f\u00fcnmek yanl\u0131\u015f olmayacakt\u0131r.[2]<\/a>Bu d\u00f6neme dair bir ba\u015fka not Hasan Madmarn taraf\u0131ndan dile getirilmektedir. Madmarn, bu tarihi s\u00fcre\u00e7te 16.y\u00fczy\u0131l ba\u015flar\u0131nda ya\u015fam\u0131\u015f Wan Musa bin Wan Muhammad Salih al-Faqih adl\u0131 alimi Patani\u2019de pondok adl\u0131 e\u011fitim kurumunu hayata ge\u00e7iren ki\u015fi oldu\u011funu ileri s\u00fcrer.[3]<\/a>Patanili alimler Malay Yar\u0131madas\u0131\u2019n\u0131n kuzeyindeki Sultanl\u0131klar taraf\u0131ndan dakabul g\u00f6r\u00fcyorlard\u0131. Bunun \u00f6rneklerinden biri, 19.y\u00fczy\u0131l ikinci yar\u0131s\u0131nda Kelantan\u2019da siyasi birli\u011fi sa\u011flayan Sultan II Muhammed\u2019in (Mulut Merah<\/i>) dini i\u015fleri m\u00fcessesele\u015ftirmesi ve bu s\u00fcre\u00e7te Patanili alimlerden destek alm\u0131\u015ft\u0131r.[4]<\/a><\/div>\n
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Patani, Malay d\u00fcnyas\u0131n\u0131n \u00f6nemli ilim merkezlerinden biri olarak ortaya \u00e7\u0131kmas\u0131nda Patani\u2019de, \u00f6zellikle de Mekke\u2019de yeti\u015fen alimlerin varl\u0131\u011f\u0131yla kan\u0131tlam\u0131\u015ft\u0131r. Patanili alimlerin geleneksel e\u011fitimkurumlar\u0131 pondoklar\u0131n devaml\u0131l\u0131\u011f\u0131n\u0131 sa\u011flamadaki rollerinin yan\u0131 s\u0131ra, Malay M\u00fcsl\u00fcmanlar\u0131n dinlerini \u00f6\u011frenmede yaz\u0131l\u0131 metinleri kaleme almalar\u0131, terc\u00fcme faaliyetleri vb. ile \u0130slam medeniyetinin merkeziyle irtibat\u0131n kurulmas\u0131nda ba\u015fat rol oynam\u0131\u015flard\u0131r.Erken d\u00f6nem \u00f6rneklerinin \u00f6tesinde, \u00f6zellikle 19.y\u00fczy\u0131l ve 20.y\u00fczy\u0131l ba\u015flar\u0131nda \u015eeyh Davud Patani, Ahmet Zayn Patani, Zeynel Aidin bin Muhammed el-Fatani, Muhammed bin \u0130smail Davud el-Fatani, Hac\u0131 \u0130smail bin Adulkadir, Hac\u0131 \u0130smail bin Hac\u0131 Wan Ahmed gibi alimlerin katk\u0131lar\u0131 \u00e7ok daha farkl\u0131 boyutlarda olmu\u015ftur.[5]<\/a>Snouck Hurgronje\u2019un tan\u0131kl\u0131\u011f\u0131 dikkate al\u0131nacak olursa, Patanili alimler \u00f6zellikle o d\u00f6nem (1885-6) Mekke\u2019de bulunan Ahmet Zayn Patani Mekke otoritelerince de tan\u0131n\u0131yorlard\u0131.Bu ba\u011flamda, Osmanl\u0131 Devleti ile Patani ulemas\u0131 aras\u0131nda ilgin\u00e7 etkile\u015fimler oldu\u011fu da bilinmektedir. Ahmet Zayn Patani\u2019nin \u00fcn\u00fc \u0130stanbul\u2019a kadar ula\u015fm\u0131\u015f ve d\u00f6nemin sultan\u0131 II. Ad\u00fclhamit taraf\u0131ndan Malay eserlerinin Kahire ve Mekke\u2019de yay\u0131nlanmas\u0131 sorumlulu\u011fu verilmi\u015ftir.[6]<\/a>Bu y\u0131llarda Kahire\u2019de yay\u0131nc\u0131l\u0131k yapan bir Malay \u0130sa el-Bai el-Halabi Wa-Shuraka\u2019uh\u2019un yay\u0131nlanan \u00e7al\u0131\u015fmalar\u0131n Malay d\u00fcnyas\u0131na ula\u015fmas\u0131nda \u00f6nemli katk\u0131s\u0131 olmu\u015ftur.[7]<\/a>El-Halebi ailesinin yay\u0131nc\u0131l\u0131k faaliyetleri bug\u00fcne kadar devam etmi\u015ftir. 2011 y\u0131l\u0131nda Patani\u2019yi ziyaretimiz s\u0131ras\u0131nda Patani \u015fehir merkezinde bu adla bir yay\u0131nevinin halen aktif oldu\u011funa tan\u0131k olduk.<\/div>\n
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Patani\u2019den Malay d\u00fcnyas\u0131n\u0131n \u00f6nemli merkezlerine veya tam tersi bir y\u00f6nelimle d\u0131\u015f b\u00f6lgelerden Patani\u2019ye tekil g\u00f6\u00e7lerin oldu\u011fu da tarihi bir ger\u00e7ektir.[8]<\/a>Erken d\u00f6nemlerde hac seyahatlerine A\u00e7e\u2019den ba\u015flan\u0131rd\u0131.Bu nedenle di\u011fer \u00f6lgeler gibi Patani\u2019den de yola \u00e7\u0131kan hac\u0131lar A\u00e7e\u2019de konaklar, bir s\u00fcre burada \u00f6\u011frenim g\u00f6r\u00fcr ve seyahatlerine buradan devam ederlerdi.Buna il\u00e2ve olarak A\u00e7e\u2019ye yerle\u015fen Patanili aileler oldu\u011fu gibi A\u00e7e\u2019den Patani\u2019ye giden hocalar oldu\u011fu da bilinmektedir. Bunlar aras\u0131nda A\u00e7e\u2019nin yeti\u015ftirdi\u011fi \u00f6nemli lider Davud Beureuh\u2019in dedelerinin yakla\u015f\u0131k 200 y\u0131l \u00f6nce Patani\u2019den gelip A\u00e7e\u2019ye yerle\u015fti\u011fini o\u011flu Ma\u2019man Davud yapt\u0131\u011f\u0131m\u0131z m\u00fcl\u00e2katta ifade etmi\u015f ve bize atalar\u0131na ait mezarl\u0131\u011f\u0131 g\u00f6t\u00fcrm\u00fc\u015ft\u00fc.[9]<\/a><\/div>\n
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Yukar\u0131da zikredilen alimlerin Mekke\u2019de olu\u015fturdaklar\u0131 atmosfer ve sadece Patani\u2019den de\u011fil, Malay d\u00fcnyas\u0131n\u0131n \u00e7e\u015fitli b\u00f6lgelerinden gelerek Kutsal Topraklarda \u00f6\u011frenim g\u00f6ren \u00f6\u011frenciler vas\u0131tas\u0131yla kayda de\u011fer bir ileti\u015fim a\u011f\u0131 kuruldu\u011fu d\u00fc\u015f\u00fcn\u00fclebilir. En az\u0131ndan, \u015fu kadar\u0131n\u0131 biliyoruz ki, \u00f6zellikle Ahmed el-Fatani\u2019nin b\u00f6lgede yay\u0131lan \u00fcn\u00fc ve n\u00fcfuz g\u00fcc\u00fc sayesinde kendisinden sonra pek \u00e7ok Patanili gencin \u00f6\u011frenim amac\u0131yla Mekke\u2019ye gitti\u011fi ifade edilmektedir.[10]<\/a>Patanili alimler, Hicaz ve \u00e7evresinde ge\u00e7irdikleri y\u0131llar boyunca d\u00f6nemin siyasal geli\u015fmelerinden de haberdar olduklar\u0131 ve bu haberdarl\u0131\u011f\u0131 anavatanlar\u0131na aktard\u0131klar\u0131 vak\u2019idir. Bu \u00e7er\u00e7evede, Hac\u0131 WanAhmad bin Muhammad Zayn bin Mustafa el-Fatani\u2019nin \u00f6\u011frencilerinden olan Tok Kenali lakab\u0131yla tan\u0131nan Kelantanl\u0131 me\u015fhur alim Muhammed Yusuf reformcu y\u00f6nelimlerini hocas\u0131ndan alm\u0131\u015ft\u0131r.[11]<\/a><\/div>\n
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S\u00f6z konusu bu alimler, bir yandan e\u011fitimlerini s\u00fcrd\u00fcr\u00fcr, s\u00fcre\u00e7te hocal\u0131k yapar, \u00e7e\u015fitli \u0130slami eserleri kaleme al\u0131r ve terc\u00fcme ederek genel anlamda \u0130slam k\u00fclt\u00fcr\u00fcne katk\u0131da ulunurken, ayn\u0131 zamanda Patani\u2019de \u0130slami kurumlar\u0131n geli\u015fmesine ve bu sistemin halk katmanlar\u0131n\u0131n derinliklerine kadar n\u00fcfuz etmesine yol a\u00e7m\u0131\u015flard\u0131r. Bunlar aras\u0131nda en dikkat \u00e7ekenler ve d\u00f6nemin \u0130slamologu ve bizzat Mekke\u2019de bulunarak g\u00f6zlemlerde bulunan Snouck Hurgronje\u2019un tespitiyle ifade edersek \u015eeyh Davud el-Fata
\nni, \u015eeyh Ahmed Zayn el-Fatani say\u0131labilir.[12]<\/a>Patanili alimlerin Mekke-i M\u00fckerreme\u2019de hocal\u0131k vasf\u0131yla ortaya \u00e7\u0131kmalar\u0131 ve \u00f6\u011frencilerinin \u00f6nemli bir b\u00f6l\u00fcm\u00fcn\u00fcn Malay d\u00fcnyas\u0131ndan Kutsal Topraklara ilim \u00f6\u011frenmek i\u00e7in giden gen\u00e7 kitlelerden olu\u015ftu\u011fundan, Patani\u2019nin \u00fcn\u00fc di\u011fer Malay adalar\u0131na da yay\u0131lm\u0131\u015ft\u0131r. Bu s\u00fcre\u00e7te, Patanili alimlerin kaleme ald\u0131klar\u0131 eserler, Arap\u00e7a\u2019dan Malayca\u2019ya terc\u00fcme ettikleri \u00e7al\u0131\u015fmalar, Malay d\u00fcnyas\u0131n\u0131n \u00e7e\u015fitli merkezlerinde ders kitaplar\u0131 olarak okutulmu\u015ftur.[13]<\/a><\/div>\n
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Eser veren alimler aras\u0131nda hi\u00e7 ku\u015fku yok ki, Ahmet Fatani\u2019nin farkl\u0131 bir yeri vard\u0131r. Bug\u00fcne kadar tespit edilen rakamlara g\u00f6re de\u011fi\u015fik hacimlerde 160 civar\u0131nda eseri bulunmaktad\u0131r.[14]<\/a>Yukar\u0131da de\u011finildi\u011fi \u00fczere, Osmanl\u0131 Devleti\u2019nin deste\u011fini alan \u015eeyh Ahmed Patani ya da tam ad\u0131yla Ahmed ibn Muhammed Zein Patani edit\u00f6rl\u00fc\u011f\u00fcnde Malayca eserleri 1884 y\u0131l\u0131na kadar yay\u0131nlad\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Ahmed Patani 1883 y\u0131l\u0131nda Kahire\u2019de bir dilbilgisi ve Seyid Bekri\u2019nin d\u00f6rt ciltlik I\u2019anah<\/i> adl\u0131 eserini yay\u0131nlad\u0131. Di\u011fer \u00e7al\u0131\u015fmalar aras\u0131nda \u015funlar yer almaktad\u0131r: Zeynel Abidin al-Patani\u2019nin kaleme ald\u0131\u011f\u0131 Ahiret konulu bir Antoloji, Davud ibni Abdullah al-Patani\u2019nin \u015fu eserleri yay\u0131nlanm\u0131\u015ft\u0131r: Furu al Masa\u2019il<\/i> (Hukuk ve Dogma adl\u0131 \u00e7ok\u00e7a kullan\u0131lan eseri); bir kelam eseri olan ad-Durr at-Thamin<\/i>; \u00f6l\u00fcm sonras\u0131 ya\u015fam\u0131 i\u015fleyen Kash al-Gummah<\/i>; tasavvuf hik\u00e2yelerini konu alanJam\u2019al-fawa\u2019id<\/i>. \u0130brahim al-Laqani\u2019nin Jauharat at-tauhid<\/i> adl\u0131 \u00e7al\u0131\u015fmas\u0131na yap\u0131lan \u015ferh.Bu noktada, Snouck bu alimin evlilik yasas\u0131yla ilgili bir \u00e7al\u0131\u015fmas\u0131n\u0131n \u0130stanbul\u2019da yay\u0131nland\u0131\u011f\u0131n\u0131 ileri s\u00fcrer.[15]<\/a>Bu eserleri aras\u0131nda Patani Fetvalar\u0131<\/i>(Fatawa al-Fataniyya) adl\u0131 isimli eseri dikkat \u00e7ekmektedir.[16]<\/a>Bu eserlerinden bir b\u00f6l\u00fcm\u00fcn\u00fcn halen b\u00f6lgedeki geleneksel \u0130slami e\u011fitim kurumlar\u0131nda okutuldu\u011fu bilinmektedir.2011 y\u0131l\u0131nda Patani\u2019de baz\u0131 pondoklarda ger\u00e7ekle\u015ftirdi\u011fimiz bir \u00e7al\u0131\u015fma vesilesiyle Ahmet Fatani\u2019nin eserlerinin okutuldu\u011funa \u015fahit olduk.<\/div>\n
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Alimlerin kaleme ald\u0131klar\u0131 eserler Mekke\u2019de oldu\u011fu gibi Patani\u2019deki \u0130slami e\u011fitim kurumlar\u0131n\u0131n, yani pondoklar\u0131n vazge\u00e7ilmez eserleri olmu\u015ftur. Patanili alimlerin Kutsal Topraklar\u2019daki varl\u0131\u011f\u0131 yak\u0131n bug\u00fcne kadar devam etmi\u015ftir. Hasan Madmarn Mekke\u2019de bulundu\u011fu d\u00f6nemde kendi g\u00f6zlemlerinden ve tecr\u00fcbelerinden bahsederken, 1970\u2019li y\u0131llar\u0131n sonu ve 1990\u2019l\u0131 y\u0131llar\u0131n ortalar\u0131nda Mekke\u2019de geleneksel metodla \u0130slami e\u011fitim faaliyetlerini y\u00fcr\u00fcten Patanili alimlerden ve onlar\u0131n halkalar\u0131ndan yer alan Patanili \u00f6\u011frencilerin varl\u0131\u011f\u0131n\u0131 zikreder.[17]<\/a><\/div>\n

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[1]<\/a>Madmarn, s. 42.<\/div>\n<\/div>\n
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[2]<\/a>Syaikh Ali&Syaikh Davud al-Patani.(2011), Tarikh Patani, (\u00c7ev. Tengku Ismail Tengku Chik,Tengku Arifin Tengku Chik, Islamic Culture of Patani Foundation, s. III.<\/div>\n<\/div>\n
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[3]<\/a>Madmarn, s. 42.<\/div>\n<\/div>\n
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[4]<\/a>Clive S. Kessler. (1978). Islam and Politics in a Malay State: Kelantan 1838-1969<\/i>, Ithaca: Cornel University Press, s. 43.<\/div>\n<\/div>\n
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[5]<\/a>Hasan Madmarn. (1999). The Pondok&Madrasah in Patani<\/i>, angi, Penerit Universiti Keangsaan Malaysia, s. 23-32, 33.<\/div>\n<\/div>\n
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[6]<\/a>Snouck Hurgronje. (2007). Mekka in the Latter Part of the 19th Century<\/i>, (Tr.: J. H. Monahan), Ledien: Brill, s. 306.<\/div>\n<\/div>\n
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[7]<\/a>Madmarn. (1999). s. 38-9.<\/div>\n<\/div>\n
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[8]<\/a>Nik Anuar Nik Mahmud&Mohd. Zameri A. Malek. (2007). Melayu Patani: Tamadun dan Sosio-Politik<\/i>, KualaLumpur: Persatuan Sejarah Malaysia, s. 83.<\/div>\n<\/div>\n
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[9]<\/a>Ma\u2019mun Daud ile 2011 y\u0131l\u0131 Temmuz ay\u0131nda Bireneun\/Sigli\u2019de yap\u0131lan m\u00fcl\u00e2kat. (M.\u00d6.)<\/div>\n<\/div>\n
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[10]<\/a>Madmarn, (1999)., s. 37.<\/div>\n<\/div>\n
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[11]<\/a>Madmarn. (1999), s. 38.<\/div>\n<\/div>\n
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[12]<\/a>Hasan Madmarn, s. 38; Snouck Hurgronje, 1931, s. 254.<\/div>\n<\/div>\n
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[13]<\/a>Madmarn, s. 38-9.<\/div>\n<\/div>\n
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[14]<\/a>Ayr\u0131nt\u0131l\u0131 bilgi
\ni\u00e7in Bkz.: Wan Mohd Shaghir Abdullah. (1995). \u201cKhazanah Manuskrip Pusaka Syeikh Ahmad Al-Fatani\u201d, Filologi Melayu<\/i>, Jilid 4, Kuala Lumpur: Pespustakaan Negara Malaysia.<\/div>\n<\/div>\n
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[15]<\/a>Snouck Hurgronje. (2007). Mekka in the Latter Part of the 19th Century: Daily Life, Customs and Learning. The Moslims of the East-Indian Archipelago<\/i>, (Tr. J.H.Monahan), Ledien: Brill, s. 306-7.<\/div>\n<\/div>\n
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[16]<\/a>Edwin Wierina. (200).\u201dSome Light on Ahmad al-Fatani\u2019s Nur al-Mubin (\u201cThe Clear Light\u201d), In Lost Times and Untold Tales From The Malay World<\/i>, (eds.) Jan van der Putten&marry Kilcline Cody, Singapore: NUS Publication, s. 186.<\/div>\n<\/div>\n
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[17]<\/a>Madmarn, s. 39.<\/div>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Patani\u2019nin siyasi bir yap\u0131 olarak ortaya \u00e7\u0131k\u0131\u015f\u0131 bir alimin d\u00f6nemin Budist kral\u0131n\u0131 \u0130slam\u2019a davet etmesiyle ba\u015flar.Hikayat Patani\u2019de a\u00e7\u0131k\u00e7a zikretilen ve pek \u00e7ok kaynak taraf\u0131ndan al\u0131nt\u0131lanan bu tarihi vak\u2019a, Hasan Madmarn\u2019\u0131n dile getirdi\u011fi \u00fczere, belki de gelecek y\u00fczy\u0131llarda alimlerin Patani\u2019de oynayacaklar\u0131 rol\u00fc tam da bu noktadan ba\u015flatmak gerekir.[1]\u0130slamiyetin b\u00f6lgeye 13.y\u00fczy\u0131l ba\u015flar\u0131nda geldi\u011fi d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde bu tarihlerden itibaren […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,29],"tags":[],"class_list":["post-1233","post","type-post","status-publish","format-standard","hentry","category-gunluk-yazilar","category-patani"],"_links":{"self":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/1233","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=1233"}],"version-history":[{"count":1,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/1233\/revisions"}],"predecessor-version":[{"id":1519,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/1233\/revisions\/1519"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media?parent=1233"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/categories?post=1233"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/tags?post=1233"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}