{"id":8337,"date":"2025-11-30T17:02:01","date_gmt":"2025-11-30T14:02:01","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8337"},"modified":"2025-11-30T17:02:01","modified_gmt":"2025-11-30T14:02:01","slug":"omer-turker-seyyid-serif-curcani-serhul-mevakif-1-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/omer-turker-seyyid-serif-curcani-serhul-mevakif-1-seminer-ozeti\/","title":{"rendered":"\u00d6MER T\u00dcRKER, SEYY\u0130D \u015eER\u0130F C\u00dcRC\u00c2N\u00ce, \u015eERHU\u2019L-MEV\u00c2KIF 1. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

\u00d6MER T\u00dcRKER, SEYY\u0130D \u015eER\u0130F C\u00dcRC\u00c2N\u00ce, \u015eERHU\u2019L-MEV\u00c2KIF 1. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

Seminerin Amac\u0131<\/strong><\/p>\n

Bu seminerin amac\u0131 Seyyid \u015eerif C\u00fcrc\u00e2n\u00ee\u2019nin Lev\u00e2miu\u2019l-Esr\u00e2r ha\u015fiyesi ve \u015eerhu\u2019l-Mev\u00e2k\u0131f ba\u011flam\u0131nda nazar, m\u00fc\u015fahede, y\u00f6ntem ve bilgi anlay\u0131\u015f\u0131 \u00fczerine geli\u015ftirdi\u011fi yap\u0131y\u0131 tan\u0131tmak; ayr\u0131ca \u0130slam d\u00fc\u015f\u00fcnce tarihinde y\u00f6ntemler tart\u0131\u015fmas\u0131n\u0131n nas\u0131l geli\u015fip bu noktaya ula\u015ft\u0131\u011f\u0131n\u0131 a\u00e7\u0131klamakt\u0131r.<\/p>\n

Ana Temalar<\/strong><\/p>\n

    \n
  1. Seyyid \u015eerif\u2019in bilgiye ula\u015ft\u0131ran yollar tasnifi<\/strong><\/li>\n<\/ol>\n

    Seyyid \u015eerif C\u00fcrc\u00e2n\u00ee en y\u00fcksek mutlulu\u011fa ula\u015ft\u0131ran yolun marifetullah oldu\u011funu belirtir ve buna ula\u015fman\u0131n iki temel yolunu sayar: nazar ve m\u00fc\u015fahede\/riyazet. Nazar, filozoflar ile m\u00fctekellimlerin y\u00f6ntemidir; m\u00fc\u015fahede ise i\u015frakiler ve m\u00fcte\u015ferri sufilerin y\u00f6ntemidir. B\u00f6ylece iki y\u00f6ntemden d\u00f6rt farkl\u0131 z\u00fcmre ortaya \u00e7\u0131kar: din\u00ee naslara dayanmayan nazar ehli filozoflar, naslara ba\u011fl\u0131 nazar ehli m\u00fctekellimler; din\u00ee naslara dayanmayan riyazet ehli i\u015frakiler ve naslara ba\u011fl\u0131 riyazet ehli m\u00fcte\u015ferri s\u00fbf\u00eeler.<\/p>\n

      \n
    1. \u0130slam\u2019\u0131n erken d\u00f6neminde y\u00f6ntemlerin ortaya \u00e7\u0131k\u0131\u015f\u0131<\/strong><\/li>\n<\/ol>\n

      Hz. Peygamber\u2019in vefat\u0131ndan sonra rivayet ve dirayet olmak \u00fczere iki temel y\u00f6ntem ortaya \u00e7\u0131kt\u0131. Rivayet daha \u00e7ok muhaddisler ve tarih\u00e7iler taraf\u0131ndan kullan\u0131l\u0131rken, dirayet fukaha ve kelamc\u0131lar\u0131n y\u00f6ntemiydi. Bu d\u00f6nemde hen\u00fcz y\u00f6ntemler geli\u015fmemi\u015fken bir\u00e7ok eski k\u00fclt\u00fcr unsuru dini d\u00fc\u015f\u00fcnceye girdi. Daha sonra rivayet ve dirayetin ele\u011finden ge\u00e7emeyen bilgiler \u201c\u0130srailiyat\u201d olarak ay\u0131kland\u0131, di\u011ferleri ise bilimsel bilgi malzemesi h\u00e2line geldi.<\/p>\n

        \n
      1. Terc\u00fcme hareketiyle y\u00f6ntem \u00e7e\u015fitlerinin artmas\u0131<\/strong><\/li>\n<\/ol>\n

        Hicri 2. y\u00fczy\u0131l\u0131n sonlar\u0131nda ba\u015flayan terc\u00fcme faaliyetleriyle felsefi metinler \u0130slam d\u00fcnyas\u0131na girince, istidlal y\u00f6nteminin yeni bir versiyonu olan burhani y\u00f6ntem ortaya \u00e7\u0131kt\u0131. F\u0131k\u0131h ve kelam\u0131n kulland\u0131\u011f\u0131 k\u0131yas formlar\u0131yla felsefenin kulland\u0131\u011f\u0131 k\u0131yas formlar\u0131 esasen ayn\u0131yd\u0131; fark k\u0131yasta kullan\u0131lan orta terimin do\u011fas\u0131 ve kayna\u011f\u0131ndayd\u0131. Felsefe rasyonel illetleri, f\u0131k\u0131h \u015fer\u2019\u00ee illetleri, kelam ise naslar\u0131n belirledi\u011fi ilkeleri k\u0131yas\u0131n b\u00fcy\u00fck \u00f6nc\u00fcl\u00fc olarak kullan\u0131yordu.<\/p>\n

          \n
        1. Nazar y\u00f6nteminin kelam a\u00e7\u0131s\u0131ndan temellendirilmesi<\/strong><\/li>\n<\/ol>\n

          Kelamc\u0131lar nazar y\u00f6ntemini, peygamberden gelen hakikat bilgisinin tahkik edilip s\u00fcrd\u00fcr\u00fclebilece\u011fi bir yol olarak g\u00f6rd\u00fcler. Bu bilgi vahyin i\u00e7erdi\u011fi metafizik hakikatlerdir. Nazar, bu hakikatin teyit edilmesini m\u00fcmk\u00fcn k\u0131lar. B\u00f6ylece kelam, dinin hakikatini akl\u00ee delillerle temellendirme iddias\u0131nda olan bir disiplin h\u00e2line geldi ve y\u00f6ntemiyle dini d\u00fc\u015f\u00fcncede otorite olu\u015fturdu.<\/p>\n

            \n
          1. S\u00fbf\u00ee y\u00f6ntemin ortaya \u00e7\u0131k\u0131\u015f\u0131 ve iddias\u0131<\/strong><\/li>\n<\/ol>\n

            Erken tasavvuf ba\u015flang\u0131\u00e7ta ahlaki bir tutum gibi g\u00f6r\u00fcnse de esas iddias\u0131 farkl\u0131yd\u0131: peygamberde tahakkuk eden hakikat bilgisinin nazar yoluyla de\u011fil, peygamberin ya\u015fad\u0131\u011f\u0131na benzer bir tecr\u00fcbe ile kavranabilece\u011fini savundular. Z\u00fchd hareketinin do\u011fu\u015funda ahlaki ve toplumsal krizler, erken d\u00f6nemde din\u00ee kavramlar\u0131n anlam kaymas\u0131 ve M\u00fcsl\u00fcman toplumda ya\u015fanan \u00e7\u00f6z\u00fclmeler etkili oldu. S\u00fbf\u00eeler hakikate ula\u015fman\u0131n ancak tecr\u00fcbe merkezli bir ya\u015fant\u0131yla m\u00fcmk\u00fcn oldu\u011funu ileri s\u00fcrd\u00fcler.<\/p>\n

              \n
            1. Felsefenin model disiplin iddias\u0131 ve kelam\u2013felsefe ayr\u0131\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

              Terc\u00fcme hareketi sonras\u0131 filozoflar, f\u0131k\u0131h ve kelam\u0131n hakiki disiplin olmad\u0131\u011f\u0131n\u0131; ger\u00e7ek disiplinlerin fizik, matematik ve metafizikten olu\u015fan nazar\u00ee bilimler oldu\u011funu iddia ettiler. Farabi\u2019nin disiplin tasnifi bu ayr\u0131m\u0131 sistemle\u015ftirdi: f\u0131k\u0131h ve kelam toplumsal d\u00fczeni koruyan amel\u00ee disiplinler; felsefi bilimler ise hakikat ara\u015ft\u0131rmas\u0131 yapan nazar\u00ee disiplinlerdi. Bu iddia, peygamberlik ve n\u00fcb\u00fcvvetin bilgi a\u00e7\u0131s\u0131ndan nas\u0131l konumland\u0131r\u0131laca\u011f\u0131 sorunu etraf\u0131nda yo\u011fun tart\u0131\u015fmalara yol a\u00e7t\u0131.<\/p>\n

              Sonu\u00e7<\/strong><\/p>\n

              Bu seminerde nazar ve m\u00fc\u015fahede y\u00f6ntemlerinin \u0130slam d\u00fc\u015f\u00fcnce gelene\u011finde nas\u0131l \u015fekillendi\u011fi, felsefe\u2013kelam\u2013tasavvuf ili\u015fkilerinin y\u00f6ntem tart\u0131\u015fmalar\u0131 \u00fczerinden nas\u0131l ayr\u0131\u015ft\u0131\u011f\u0131 ve Seyyid \u015eerif\u2019in bu tart\u0131\u015fmalar\u0131 nas\u0131l sistemle\u015ftirdi\u011fi ele al\u0131nm\u0131\u015ft\u0131r. Erken d\u00f6nemden itibaren bilgi, y\u00f6ntem ve hakikat aray\u0131\u015f\u0131 farkl\u0131 disiplinlerde farkl\u0131 sonu\u00e7lar do\u011furmu\u015f; bu farkl\u0131l\u0131klar \u015eerhu\u2019l-Mev\u00e2k\u0131f\u2019ta olgunla\u015fm\u0131\u015f bir tasnif h\u00e2lini alm\u0131\u015ft\u0131r.<\/p>\n

               <\/p>\n

              Purpose of the Seminar<\/strong><\/p>\n

              The purpose of this seminar is to present the structure developed by Sayyid Sharif Jurj\u0101n\u012b regarding nazar, contemplation, method, and knowledge in his commentary on Lev\u0101mi\u02bf al-Asr\u0101r and Shar\u1e25 al-Maw\u0101qif, and to explain how the methodological debate in Islamic thought evolved into its later form.<\/p>\n

              Main Themes<\/strong><\/p>\n

                \n
              1. Sayyid Sharif\u2019s classification of the paths leading to knowledge<\/strong><\/li>\n<\/ol>\n

                Sayyid Sharif states that the path leading to the highest happiness is ma\u02bfrifatullah and describes two ways to reach it: nazar and contemplation\/ascetic exercise. Nazar is the method of philosophers and theologians; contemplation is the method of illuminationists and religious Sufis. Thus two methods produce four groups: philosophers and theologians on the nazar side; illuminationists and legally observant Sufis on the contemplation side.<\/p>\n

                  \n
                1. The emergence of methods in the early Islamic period<\/strong><\/li>\n<\/ol>\n

                  After the Prophet\u2019s death, two fundamental methods emerged: transmission and reasoning. Transmission was used by hadith scholars and historians, while reasoning was used by jurists and theologians. Many earlier cultural elements entered Islamic thought before methods matured, some later classified as Israiliyyat, while others became part of scientific knowledge after methodological filtering.<\/p>\n

                    \n
                  1. Expansion of methods through the translation movement<\/strong><\/li>\n<\/ol>\n

                    When philosophical works entered the Islamic world through translations, the demonstrative (burhani) method emerged as a new version of reasoning. Although the formal structure of syllogism in jurisprudence, theology, and philosophy was the same, the nature of the middle term differed. Philosophy used rational causes, jurisprudence used scriptural causes, and theology used principles derived from scripture.<\/p>\n

                      \n
                    1. Nazar as justified by theologians<\/strong><\/li>\n<\/ol>\n

                      Theologians viewed nazar as the means by which prophetic truth could be examined and sustained. Nazar enables confirmation of metaphysical truths conveyed by revelation and thus functions as a rational grounding of religion. For this reason, theology presented itself as an authoritative discipline built upon method.<\/p>\n

                        \n
                      1. The emergence of the Sufi method and its claim<\/strong><\/li>\n<\/ol>\n

                        Although early Sufism appeared as an ethical attitude, its core claim was that prophetic truth cannot be apprehended merely through nazar but through an experiential mode resembling the Prophet\u2019s spiritual state. Ethical and social crises, conceptual confusion, and moral disintegration contributed to the rise of early asceticism and its experiential approach to knowledge.<\/p>\n

                          \n
                        1. The philosophers\u2019 claim to be the model discipline<\/strong><\/li>\n<\/ol>\n

                          After translations, philosophers argued that jurisprudence and theology were not true disciplines but practical sciences aimed at social order. Farabi classified philosophical sciences as the true theoretical disciplines and placed jurisprudence and theology under practical sciences. This categorization raised major questions about the epistemic status of prophecy and its relationship to philosophical knowledge.<\/p>\n

                          Conclusion<\/strong><\/p>\n

                          This seminar examined how nazar and contemplation methods developed in Islamic thought, how philosophy, theology, and Sufism diverged in methodological approaches, and how Sayyid Sharif systematized these debates. From the early period onward, the search for truth produced distinct disciplinary approaches, which culminated in the structured framework found in Shar\u1e25 al-Maw\u0101qif.<\/p>\n

                           <\/p>\n","protected":false},"excerpt":{"rendered":"

                          \u00d6MER T\u00dcRKER, SEYY\u0130D \u015eER\u0130F C\u00dcRC\u00c2N\u00ce, \u015eERHU\u2019L-MEV\u00c2KIF 1. SEM\u0130NER \u00d6ZET\u0130 Seminerin […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-8337","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8337","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=8337"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8337\/revisions"}],"predecessor-version":[{"id":8338,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8337\/revisions\/8338"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8337"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}