{"id":12211,"date":"2023-04-25T15:06:55","date_gmt":"2023-04-25T15:06:55","guid":{"rendered":"https:\/\/tr.ummatics.org\/?p=12211"},"modified":"2025-12-04T11:55:25","modified_gmt":"2025-12-04T11:55:25","slug":"guneydoguasya","status":"publish","type":"post","link":"https:\/\/tr.ummatics.org\/en\/guneydoguasya\/","title":{"rendered":"G\u00fcneydo\u011fu Asya\u2019da \u0130slam\u2019\u0131 \u015eekillendirenler"},"content":{"rendered":"<p><iframe src=\"\/\/www.youtube.com\/embed\/082SnRkWxPk?si=gWmj4m5nSOmUqhG2\" width=\"560\" height=\"314\" allowfullscreen=\"allowfullscreen\"><\/iframe><\/p>\n<p>&nbsp;<\/p>\n<p><span style=\"font-weight: 400;\">\u00dcmmetiks May\u0131s 2023 kolokyumunda, yirminci ve yirmi birinci y\u00fczy\u0131llardaki \u00f6nemli reformist d\u00fc\u015f\u00fcn\u00fcrleri inceledi\u011fi <\/span><i><span style=\"font-weight: 400;\">Shapers of Islam in Southeast Asia<\/span><\/i><span style=\"font-weight: 400;\"> (G\u00fcneydo\u011fu Asya\u2019da \u0130slam\u2019\u0131 \u015eekillendirenler) adl\u0131 kitab\u0131 \u00fczerine konu\u015fmak \u00fczere Dr. Khairudin Aljunied\u2019i a\u011f\u0131rlad\u0131k. Dr. Syaza Shukri, Dr. Saifuddin Dhuhri ve Dr. Hasbi Aswar, hem kitab\u0131n hem de genel olarak G\u00fcneydo\u011fu Asya\u2019daki \u0130slami hareketlerin analizini payla\u015farak, Dr. Aljunied\u2019in \u201c\u0130slami reformist mozaik\u201d olarak adland\u0131rd\u0131\u011f\u0131 olguya dair \u00f6nemli bir perspektif sundular.<\/span><\/p>\n<p>&nbsp;<\/p>\n<h5>\u00dcmmetiks Kolokyumu \u00d6zeti \u2013 May\u0131s 2023<\/h5>\n<p><i><span style=\"font-weight: 400;\"><br \/>\n<\/span><\/i><span style=\"font-weight: 400;\">Konu\u015fmac\u0131lar:<\/span><\/p>\n<ul>\n<li style=\"font-weight: 400;\" aria-level=\"1\"><span style=\"font-weight: 400;\">Dr. Khairudin Aljunied<\/span><\/li>\n<li style=\"font-weight: 400;\" aria-level=\"1\"><span style=\"font-weight: 400;\">Dr. Syaza Shukri<\/span><\/li>\n<li style=\"font-weight: 400;\" aria-level=\"1\"><span style=\"font-weight: 400;\">Dr. Saifuddin Dhuhri<\/span><\/li>\n<li style=\"font-weight: 400;\" aria-level=\"1\"><span style=\"font-weight: 400;\">Dr. Hasbi Aswar<\/span><\/li>\n<\/ul>\n<h5>\u00d6zet:<\/h5>\n<p><b>Dr. Khairudin Aljunied<\/b><span style=\"font-weight: 400;\">, \u00dcmmetik tart\u0131\u015fmalarda G\u00fcneydo\u011fu Asya seslerinin dahil edilmesinin \u00f6nemini vurgulayarak s\u00f6ze ba\u015flad\u0131; zira bu sesler \u00e7o\u011fu zaman g\u00f6z ard\u0131 edilmektedir. \u00dcmmeti, Ortado\u011fu\u2019nun merkezde oldu\u011fu bir merkez-\u00e7evre perspektifinden g\u00f6rmek yerine, birden \u00e7ok merkezin olu\u015fturdu\u011fu bir yap\u0131 olarak de\u011ferlendirmek gerekti\u011fini savundu. \u00dcmmetin belirli kesimlerine orant\u0131s\u0131z bi\u00e7imde yo\u011funla\u015fan ilginin, say\u0131sal verilerle de a\u00e7\u0131k\u00e7a g\u00f6r\u00fcld\u00fc\u011f\u00fcn\u00fc belirtti: Asya-Pasifik b\u00f6lgesinde 900 milyondan fazla M\u00fcsl\u00fcman ya\u015farken, Ortado\u011fu ve Kuzey Afrika\u2019da bu say\u0131 yakla\u015f\u0131k 300 milyondur. Bununla birlikte, \u00e7a\u011fda\u015f literat\u00fcr\u00fcn ve medyan\u0131n \u00f6nemli bir k\u0131sm\u0131 Kuzey Amerika M\u00fcsl\u00fcmanlar\u0131na odaklanmaktad\u0131r; oysa bu grup, \u00fcmmetin yaln\u0131zca yakla\u015f\u0131k 3,4 milyonluk bir kesimini temsil etmektedir.<\/span><\/p>\n<p><span style=\"font-weight: 400;\">Aljunied, G\u00fcneydo\u011fu Asya\u2019daki akademisyenler taraf\u0131ndan \u00f6nemli miktarda eser \u00fcretilmesine ra\u011fmen, \u00fcmmetin tamam\u0131n\u0131 ilgilendiren teorik meseleler \u00fczerine yeterince yaz\u0131lmad\u0131\u011f\u0131n\u0131 ele\u015ftirdi. Bu durum, b\u00f6lgesel orant\u0131s\u0131zl\u0131\u011f\u0131 daha da derinle\u015ftirmektedir; zira G\u00fcneydo\u011fu Asyal\u0131 akademisyenler, k\u00fcresel dikkat \u00e7ekecek \u00f6l\u00e7\u00fcde \u00f6nc\u00fc \u00e7al\u0131\u015fmalar ortaya koyamamaktad\u0131r.<\/span><\/p>\n<p><i><span style=\"font-weight: 400;\">Shapers of Islam in Southeast Asia<\/span><\/i><span style=\"font-weight: 400;\"> adl\u0131 eserinde Aljunied, b\u00f6lgedeki din\u00ee gruplar\u0131n yayg\u0131n s\u0131n\u0131fland\u0131rmalar\u0131na meydan okumaktad\u0131r. Bu s\u0131n\u0131fland\u0131rmalar genellikle \u201csa\u011f\u2013sol\u201d, \u201cmodern\u2013geleneksel\u201d, \u201cilerlemeci\u2013gerici\u201d gibi ikili kar\u015f\u0131tl\u0131klar \u00fczerinden y\u00fcr\u00fct\u00fclmekte ya da M\u00fcsl\u00fcman d\u00fc\u015f\u00fcncesinin bir s\u00fcreklilik veya yelpaze bi\u00e7iminde ele al\u0131nmas\u0131na dayanmaktad\u0131r. Ancak bu t\u00fcr kategoriler, \u00e7o\u011fu zaman yan\u0131lt\u0131c\u0131d\u0131r; zira mevcut s\u0131n\u0131flara tam olarak uymayan ki\u015fi ve gruplar\u0131 a\u00e7\u0131klamada yetersiz kalmaktad\u0131r.<\/span><\/p>\n<p><span style=\"font-weight: 400;\">Bu yakla\u015f\u0131m Aljunied\u2019i, \u201c\u0130slami reformist mozaik\u201d ad\u0131n\u0131 verdi\u011fi kavrama y\u00f6nlendirmi\u015ftir: Kur\u2019an ve s\u00fcnnetten ilham alan, M\u00fcsl\u00fcman ya\u015fam bi\u00e7iminin \u0131slah\u0131 <\/span><i><span style=\"font-weight: 400;\">(i\u1e63l\u0101\u1e25)<\/span><\/i><span style=\"font-weight: 400;\"> ve yenilenmesi <\/span><i><span style=\"font-weight: 400;\">(tajd\u012bd)<\/span><\/i><span style=\"font-weight: 400;\"> hedefini g\u00fcden bir d\u00fc\u015f\u00fcnce gelene\u011fi. Aljunied, \u0130slami reformizmin \u00f6z\u00fcn\u00fc Kur\u2019an ve S\u00fcnnet\u2019e dayanmas\u0131nda g\u00f6rmekte; bu y\u00f6n\u00fcyle, reformu bu iki kayna\u011fa muhalif bir zeminde arayanlardan ayr\u0131ld\u0131\u011f\u0131n\u0131 belirtmektedir. Bu reformist soy \u00e7izgisi, Hz. Muhammed \ufdfa\u2019e kadar uzan\u0131r; zira o, insanl\u0131\u011f\u0131n \u0131slah\u0131n\u0131 \u0130slam yoluyla ger\u00e7ekle\u015ftirmeye y\u00f6nelmi\u015ftir.<\/span><\/p>\n<p><span style=\"font-weight: 400;\">Diyalojik a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda, \u0130slami reformizm, M\u00fcsl\u00fcmanlar\u0131n ya\u015fad\u0131\u011f\u0131 ger\u00e7ekliklere \u00e7\u00f6z\u00fcm sunmak i\u00e7in \u0130slami metinler ile toplumsal ba\u011flamlar aras\u0131nda dinamik bir etkile\u015fim gerektirir. Mozaik i\u00e7indeki reformistler, ba\u015flang\u0131\u00e7ta toplumda \u201cyabanc\u0131\u201d olarak g\u00f6r\u00fcl\u00fcrler; ancak zamanla d\u00fc\u015f\u00fcnceleriyle d\u00f6n\u00fc\u015f\u00fcm yaratt\u0131k\u00e7a toplumsal yap\u0131ya dahil olurlar.<\/span><\/p>\n<p><span style=\"font-weight: 400;\">Aljunied\u2019in kitab\u0131, bu reformist mozai\u011fin bask\u0131n y\u00f6nelimlerini yedi d\u00fc\u015f\u00fcn\u00fcr \u00fczerinden inceler:<\/span><span style=\"font-weight: 400;\"><br \/>\n<\/span><span style=\"font-weight: 400;\">Naquib al-Attas (desek\u00fclarist), Harun Nasution (rasyonalist), Kuntowijoyo (tarihselci), Cesar Adib Majul (b\u00fct\u00fcnle\u015ftirici), Osman Bakar (epistemolog), Zakiah Daradjat (ahlak\u00e7\u0131) ve Ahmad Ibrahim (hukuk\u00e7u).<\/span><\/p>\n<h5>Kat\u0131l\u0131mc\u0131lar\u0131n De\u011ferlendirmeleri:<\/h5>\n<p><b>Dr. Syaza Shukri<\/b><span style=\"font-weight: 400;\">, Aljunied\u2019in G\u00fcneydo\u011fu Asya\u2019n\u0131n \u00fcmmet i\u00e7i tart\u0131\u015fmalarda marjinalle\u015ftirilmesine ili\u015fkin tespitlerine kat\u0131ld\u0131. B\u00f6lgesel k\u00fclt\u00fcr\u00fcn giderek \u00f6z\u00fcnde \u201c\u0130slam d\u0131\u015f\u0131\u201d olarak g\u00f6r\u00fclmeye ba\u015flanmas\u0131, bir\u00e7ok insan\u0131 Arapla\u015fm\u0131\u015f \u0130slam yorumlar\u0131n\u0131 benimsemeye y\u00f6neltmi\u015ftir. Kitab\u0131n da g\u00f6sterdi\u011fi \u00fczere, G\u00fcneydo\u011fu Asyal\u0131 reformistler b\u00f6lge d\u0131\u015f\u0131ndaki d\u00fc\u015f\u00fcn\u00fcrlerden etkilenmi\u015flerdir; ancak yerel ger\u00e7ekliklerle kurduklar\u0131 ili\u015fki, onlar\u0131n hem \u0130slami kimli\u011fi koruyan hem de b\u00f6lge halk\u0131yla uyumlu toplumsal teoriler geli\u015ftirmelerine olanak sa\u011flam\u0131\u015ft\u0131r.<\/span><\/p>\n<p><span style=\"font-weight: 400;\">Shukri ayr\u0131ca, S\u00fcnni \u0130slam\u2019\u0131n merkezi bir yorum otoritesi tesis etmedi\u011fini vurgulayarak, <\/span><i><span style=\"font-weight: 400;\">ictih\u00e2d<\/span><\/i><span style=\"font-weight: 400;\"> (ba\u011f\u0131ms\u0131z i\u00e7tihat) ara\u00e7lar\u0131nda yetkinlik kazanan her M\u00fcsl\u00fcman\u0131n bu faaliyette bulunabilece\u011fini belirtti. Birbiriyle rekabet eden reformist sesler, \u0130slam\u2019\u0131n entelekt\u00fcel \u00e7o\u011fulculu\u011fa yatk\u0131nl\u0131\u011f\u0131n\u0131 yans\u0131t\u0131r ve bu durum, Shukri\u2019ye g\u00f6re olumsuz de\u011fil, olumlu bir olgudur. Aksine, kat\u0131 bir tekd\u00fczeli\u011fe \u0131srarla ba\u011fl\u0131 kalmak, M\u00fcsl\u00fcmanlar aras\u0131nda ayr\u0131\u015fma ve \u00e7at\u0131\u015fma \u00fcretmektedir.<\/span><\/p>\n<p><span style=\"font-weight: 400;\">Pratik d\u00fczeyde, kitapta ele al\u0131nan reformistler yaln\u0131zca \u201c\u0130slami kimlik\u201d vaaz etmek yerine, halk\u0131n d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131 ve ya\u015fam bi\u00e7imini d\u00f6n\u00fc\u015ft\u00fcrmeyi hedeflemi\u015flerdir. Shukri, reformist d\u00fc\u015f\u00fcncenin G\u00fcneydo\u011fu Asya\u2019da politik akt\u00f6rlerce kimlik siyaseti arac\u0131 h\u00e2line getirildi\u011fini ve \u201c\u0130slami\u201d olarak sunulan politikalar\u0131n gerek\u00e7elendirilmeden dayat\u0131ld\u0131\u011f\u0131n\u0131 ifade etti. Tart\u0131\u015fmas\u0131n\u0131, bu kimlik temelli \u0130slamile\u015ftirme e\u011filiminin, \u0130slami reformizmin pratik hedeflerini destekleyecek \u015fekilde nas\u0131l dengelenebilece\u011fi sorusuyla sonland\u0131rd\u0131.<\/span><\/p>\n<p><b>Dr. Saifuddin Dhuhri<\/b><span style=\"font-weight: 400;\">, Aljunied\u2019in tan\u0131m ve s\u0131n\u0131fland\u0131rma konusundaki vurgusunu takdir etti ve \u201c\u0130slami d\u00fc\u015f\u00fcnce\u201dnin ne olarak tan\u0131mlanabilece\u011fi sorusunu g\u00fcndeme getirdi. Kimileri bu kavram\u0131 olduk\u00e7a geni\u015f tan\u0131mlar ve M\u00fcsl\u00fcman olmayanlar taraf\u0131ndan yaz\u0131lm\u0131\u015f olsa bile \u0130slam\u2019la ilgili her eseri bu kategoriye d\u00e2hil eder; kimileri ise yaln\u0131zca \u201cgelenek\u00e7ilik\u201d veya \u201cselefilik\u201d gibi kendi do\u011fruluk \u00f6l\u00e7\u00fctlerine uygun ak\u0131mlar\u0131 \u201cger\u00e7ek \u0130slami d\u00fc\u015f\u00fcnce\u201d olarak kabul eder. Aljunied\u2019in reformizmi \u201cmozaik\u201d bi\u00e7iminde kavramsalla\u015ft\u0131rmas\u0131, farkl\u0131 d\u00fc\u015f\u00fcn\u00fcrleri kapsay\u0131c\u0131 bir \u00e7er\u00e7eve sunarken, bu reformistlerin entelekt\u00fcel soy ba\u011f\u0131n\u0131 Hz. Peygamber \ufdfa\u2019e dayand\u0131rma \u00f6l\u00e7\u00fct\u00fcyle bir s\u0131n\u0131r da \u00e7izer.<\/span><\/p>\n<p><span style=\"font-weight: 400;\">Bununla birlikte, Aljunied\u2019in se\u00e7ti\u011fi yedi d\u00fc\u015f\u00fcn\u00fcr\u00fcn kimleri temsil etti\u011fi sorusu g\u00fcndeme geldi. Dhuhri, bu isimlerin \u00e7o\u011funun Bat\u0131\u2019da e\u011fitim ald\u0131\u011f\u0131n\u0131 belirtti ve neden bu yedisi se\u00e7ilirken Azyumardi Azra, Amin Abdullah veya Al Yasa\u02bf Abubakr gibi etkili isimlerin d\u0131\u015far\u0131da b\u0131rak\u0131ld\u0131\u011f\u0131n\u0131 sordu. \u00d6zellikle bu isimlerin Endonezya\u2019daki y\u00fcksek\u00f6\u011fretim kurumlar\u0131 ve \u00e7a\u011fda\u015f \u015feriat uygulamalar\u0131 \u00fczerinde \u00f6nemli etkilerinin bulundu\u011funu vurgulad\u0131.<\/span><\/p>\n<p><b>Dr. Hasbi Aswar<\/b><span style=\"font-weight: 400;\">, G\u00fcneydo\u011fu Asya\u2019dan \u00e7\u0131kan ancak yeterince takdir edilmeyen entelekt\u00fcel \u00fcretime dikkat \u00e7ekti. Naquib al-Attas, Osman Bakar ve Kuntowijoyo\u2019nun kitaba d\u00e2hil edilmesini \u00f6vg\u00fcyle kar\u015f\u0131lad\u0131; zira bu isimlerin, \u0130slam\u2019\u0131 modern problemlere \u00e7\u00f6z\u00fcm \u00fcreten bir kaynak olarak kavramsalla\u015ft\u0131rma y\u00f6n\u00fcnde samimi \u00e7abalar ortaya koyduklar\u0131n\u0131 belirtti. Buna kar\u015f\u0131l\u0131k, Harun Nasution\u2019un dahil edilmesini tart\u0131\u015fmal\u0131 buldu; onu yaln\u0131zca reformist de\u011fil, ayn\u0131 zamanda d\u00fc\u015f\u00fcncelerinin s\u0131kl\u0131kla Bat\u0131l\u0131 oryantalizmle kesi\u015fti\u011fi bir liberal olarak de\u011ferlendirdi.<\/span><\/p>\n<p><span style=\"font-weight: 400;\">Aswar, ayr\u0131ca bu entelekt\u00fcel olguyu tan\u0131mlamak i\u00e7in \u201creformizm\u201d teriminin kullan\u0131lmas\u0131n\u0131 da sorgulad\u0131. Zira bu terim, Bat\u0131\u2019da \u0130slam\u2019\u0131 k\u00f6kten yeniden yorumlamay\u0131 ama\u00e7layan reform hareketleri veya tecd\u00eed iddias\u0131nda bulunan Vehhabi hareketi gibi farkl\u0131 \u00e7evreler taraf\u0131ndan da kullan\u0131lmaktad\u0131r. Dolay\u0131s\u0131yla, Aljunied\u2019in \u201creformizm\u201d kavram\u0131n\u0131n liberalizm veya gelenek\u00e7ilik gibi di\u011fer ak\u0131mlardan nas\u0131l ayr\u0131ld\u0131\u011f\u0131n\u0131n daha a\u00e7\u0131k bi\u00e7imde tan\u0131mlanmas\u0131 gerekti\u011fini belirtti.<\/span><\/p>\n<p><span style=\"font-weight: 400;\">Aswar, G\u00fcneydo\u011fu Asya\u2019daki \u0130slami d\u00fc\u015f\u00fcncenin k\u00fcresel \u00f6l\u00e7ekte s\u0131n\u0131rl\u0131 yank\u0131 bulmas\u0131n\u0131n yaln\u0131zca akademik de\u011fil, politik ve teknik sebepleri oldu\u011funu da ekledi. \u00d6zellikle Endonezya\u2019da y\u00fckselen pop\u00fclizmle birlikte, insanlar g\u00f6r\u00fc\u015flerini ifade etmekten ve entelekt\u00fcel \u00fcretime kat\u0131lmaktan \u00e7ekinmeye ba\u015flam\u0131\u015ft\u0131r. Ayr\u0131ca, Malezya ve Singapur\u2019a k\u0131yasla, Endonezyal\u0131 akademisyenlerin daha az\u0131 \u0130ngilizce yazmaktad\u0131r.<\/span><\/p>\n<h5>Tart\u0131\u015fma<\/h5>\n<p><span style=\"font-weight: 400;\">Hanaa Aisha: Reform iddias\u0131nda bulunan bu kadar \u00e7ok ki\u015fi varken, reform g\u00fcndemini nas\u0131l destekleyebilir ve inceleyebiliriz?<\/span><\/p>\n<p><span style=\"font-weight: 400;\">Aljunied: Kitapta ele al\u0131nan yedi ismin de \u00f6rnekledi\u011fi \u00fczere, bir reformcunun temel \u00f6zelli\u011fi, fikirlerini toplumsal veya siyasal tepki riskine ra\u011fmen cesaretle ifade edebilmesidir. Benim \u00e7al\u0131\u015fmamda \u0130slami reformizm, bu d\u00fc\u015f\u00fcn\u00fcrleri anlamak i\u00e7in analitik bir kavramd\u0131r; ne felsefi bir ideal ne de re\u00e7ete sunan bir doktrindir. Bu ba\u015fl\u0131k alt\u0131nda incelenebilecek \u00e7ok say\u0131da d\u00fc\u015f\u00fcn\u00fcr vard\u0131r; ancak ben, modern meseleleri anlamam\u0131z \u00fczerinde en fazla etki olu\u015fturan ana d\u00fc\u015f\u00fcnce damarlar\u0131n\u0131 temsil ettikleri i\u00e7in bu yediliyi se\u00e7tim.<\/span><\/p>\n<p><span style=\"font-weight: 400;\">[Dinleyici sorusu]: Endonezya\u2019da \u201c\u0130slam Nusantara\u201dn\u0131n etkisi ne olmu\u015ftur?<\/span><\/p>\n<p><span style=\"font-weight: 400;\">Aswar: \u201c\u0130slam Nusantara\u201d kavram\u0131 Abdurrahman Wahid taraf\u0131ndan ortaya at\u0131lm\u0131\u015f ve Nahdlatul Ulama\u2019n\u0131n (NU) kimli\u011fini belirleyen bir kavram h\u00e2line gelmi\u015ftir. Ancak bu kavram, NU ile s\u0131n\u0131rl\u0131 kalm\u0131\u015f ve genel anlamda Endonezya \u0130slam\u2019\u0131n\u0131 temsil eden bir \u00e7er\u00e7eveye d\u00f6n\u00fc\u015fmemi\u015ftir.<\/span><\/p>\n<p><span style=\"font-weight: 400;\">Dhuhri: \u201c\u0130slam Nusantara\u201d kavram\u0131n\u0131n, b\u00f6lgenin tarihini ve kozmopolit yap\u0131s\u0131n\u0131 daha iyi yans\u0131tacak \u015fekilde geli\u015ftirilebilece\u011fini d\u00fc\u015f\u00fcn\u00fcyorum.<\/span><\/p>\n<p><span style=\"font-weight: 400;\">[Dinleyici sorusu]: Dr. Aljunied\u2019in kitab\u0131nda yer alan reformistler G\u00fcneydo\u011fu Asya\u2019da iyi tan\u0131nmakla birlikte, halk\u0131n \u00e7o\u011fu yine de Nahdlatul Ulama ve Muhammadiyah gibi b\u00fcy\u00fck \u00f6rg\u00fctlerle \u00f6zde\u015fle\u015fmektedir.<\/span><\/p>\n<p><span style=\"font-weight: 400;\">Aljunied: Kitab\u0131mda yer alan baz\u0131 d\u00fc\u015f\u00fcn\u00fcrlerin, bu b\u00fcy\u00fck \u0130slami hareketlerde aktif roller \u00fcstlendiklerini ve \u00fcyelerini etkilediklerini g\u00f6rebilirsiniz. Ancak g\u00fcn\u00fcm\u00fcz gen\u00e7li\u011fi, bu t\u00fcr b\u00fcy\u00fck \u00f6rg\u00fctlere kar\u015f\u0131 mesafeli durmakta ve dijital aktivizme dayal\u0131 mikro-hareketleri tercih etmektedir. Bu olgu, daha fazla ara\u015ft\u0131r\u0131lmay\u0131 hak ediyor.<\/span><\/p>\n<p><span style=\"font-weight: 400;\">Shukri: Bu soru, entelekt\u00fcel d\u00fc\u015f\u00fcnce ile halk aras\u0131ndaki bo\u015flu\u011fu do\u011fru bi\u00e7imde tespit etmektedir. Her ne kadar bu d\u00fc\u015f\u00fcn\u00fcrler \u00e7e\u015fitli hareketlerde yer alm\u0131\u015f olsalar da, reformist g\u00fcndem geni\u015f halk kitlelerine yay\u0131lmam\u0131\u015ft\u0131r. Bunun nedeni, genel olarak insanlar\u0131n akademik tart\u0131\u015fmalara eri\u015fememesi ve ilmi \u00fcretimden kopuk kalmas\u0131d\u0131r.<\/span><\/p>\n<p><span style=\"font-weight: 400;\">Hossameldeen Mohammed: 2019 Kuala Lumpur Zirvesi\u2019ni \u2013bir\u00e7ok M\u00fcsl\u00fcman siyasi lider ve reformistin kat\u0131ld\u0131\u011f\u0131\u2013 nas\u0131l de\u011ferlendirirsiniz?<\/span><\/p>\n<p><span style=\"font-weight: 400;\">Aljunied: Bu, asil bir giri\u015fimdi; ancak ivmesi k\u0131sa s\u00fcrd\u00fc ve zirve sonras\u0131nda unutuldu. Mahathir Muhammed k\u0131sa s\u00fcre sonra g\u00f6revden al\u0131nd\u0131. Dolay\u0131s\u0131yla bu t\u00fcr tart\u0131\u015fmalar\u0131 ba\u015flatmak ve d\u00f6n\u00fc\u015f\u00fcm sa\u011flamak i\u00e7in siyasi liderlere g\u00fcvenemeyiz; sorumlulu\u011fu biz \u00fcstlenmeliyiz.<\/span><\/p>\n<p><span style=\"font-weight: 400;\">Shukri: Kuala Lumpur Zirvesi esasen belirli \u00fclkelerin \u00f6nc\u00fcl\u00fck etti\u011fi kar\u015f\u0131-hegemonik bir siyasi projeydi; \u00fcmmet bilinci olu\u015fturma y\u00f6n\u00fcnde g\u00fc\u00e7l\u00fc bir fikr\u00ee hedef ta\u015f\u0131mad\u0131\u011f\u0131 i\u00e7in ba\u015far\u0131s\u0131zl\u0131\u011fa mahk\u00fbmdu.<\/span><\/p>\n<p><br style=\"font-weight: 400;\" \/><br style=\"font-weight: 400;\" \/><\/p>","protected":false},"excerpt":{"rendered":"<p>\u00dcmmetiks May\u0131s 2023 Kolokyumu\u2019nda Dr. Khairudin Aljunied\u2019in *Shapers of Islam in Southeast Asia* kitab\u0131, G\u00fcneydo\u011fu Asya\u2019daki \u0130slami reformist d\u00fc\u015f\u00fcn\u00fcrlerin \u201c\u0130slami reformist mozaik\u201d \u00e7er\u00e7evesinde incelenmesini ve b\u00f6lgenin \u00fcmmet i\u00e7i tart\u0131\u015fmalarda marjinalle\u015fmesinin analizini ama\u00e7lad\u0131. Kat\u0131l\u0131mc\u0131lar, kitab\u0131n reformist d\u00fc\u015f\u00fcnceyi toplumsal ba\u011flamla ili\u015fkilendirerek \u00e7e\u015fitlili\u011fini ve entelekt\u00fcel soy ba\u011f\u0131n\u0131 Hz. Peygamber \ufdfa\u2019e dayand\u0131rmas\u0131n\u0131 vurgulad\u0131, ayr\u0131ca reformist fikirlerin halk aras\u0131nda yay\u0131lma zorluklar\u0131 ve b\u00f6lgesel \u0130slami hareketlerle ili\u015fkisi tart\u0131\u015f\u0131ld\u0131.<\/p>","protected":false},"author":263,"featured_media":12212,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"content-type":"","footnotes":""},"categories":[188],"tags":[190],"class_list":["post-12211","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kolokyum","tag-kolokyum"],"_links":{"self":[{"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/posts\/12211","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/users\/263"}],"replies":[{"embeddable":true,"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/comments?post=12211"}],"version-history":[{"count":0,"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/posts\/12211\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/media\/12212"}],"wp:attachment":[{"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/media?parent=12211"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/categories?post=12211"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/tags?post=12211"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}