SavedAdd your journal

Journals / Sufiyye / 2026 / Sayı: 4

Value of Knowledge in Sayyed 'Ali Bin 'Usman Al-Hujwiri

el Hucviri 'de Bilginin Değeri

Müfit Saruhan
Journal
Sufiyye
Pages
65–83
Publication Date
2018-06-07
DOI
—
🏛️Bibliographic metadata and full text access for this article are provided via DergiPark.
DergiPark Record ↗
✨

AI Summary & Key Takeaways

AI Insight
⚡ TL;DR(Too Long; Didn't Read)

He criticizes the sophists who doubt that knowledge can be obtained.

📌 3 Key Takeaways

🎯
Objective & Hypothesis:The purpose of this article is to examine the relationship between philosophy and sufism .
📊
Key Findings & Data:Hujwiri, establishing a moderate link between the Revealed Law (sharia) and the Truth (haqiqa), and arguing that the Revealed Law without the Truth is a sanctimony while the Truth without the Revealed Law is hypocrisy.
💡
Conclusion & Impact:He criticizes the sophists who doubt that knowledge can be obtained.
🔬Design:Araştırma Makalesi
📍Scope:Comprehensive Sample
⚙️Variables:Epistemoloji · Felsefe ve tasavvuf · Bilginin Değeri

Abstract

The purpose of this article is to examine the relationship between philosophy and sufism . In the history of Philosophy there are many schools formed by different understanding of knowledge. Reason, experience and intuition being different aspects of knowledge constitute Rationalism , Experientialism and Intuitionalism . Sufi may be considered a representative of intuitionalist side. According to this approach solemn measure of our actions guided by intuition. This kind of knowledge has a transcendental feature. It is gifted not acquired.But if we go early formative period of school of sufism we see also priority of reason and value of rational knowledge. As a case study we will shed light on al-Hujwiri (Data Ganj Bakhsh) In his system. Hujwiri, establishing a moderate link between the Revealed Law (sharia) and the Truth (haqiqa), and arguing that the Revealed Law without the Truth is a sanctimony while the Truth without the Revealed Law is hypocrisy. He tried to reconcile circumstances with truth and fight against fake and pseudo Sufis. He derived his strength in this struggle from his allegiance to the decisive informational authority of the Qur'an and the Sunna. Hujwiri had underlines, before Ibn Rushd, the Qur'anic verses that encourage thinking and reasoning.Contemplating about God's acts and wise purposes behind them gives an intellectual competence to a person. It makes reason operational. Hujwiri also competently addresses philosophical problems. He criticizes the sophists who doubt that knowledge can be obtained.

🔖

Cite This Article

Saruhan, M. (2018). Value of Knowledge in Sayyed 'Ali Bin 'Usman Al-Hujwiri. Sufiyye, Sayı: 4, 65–83. https://ajindex.com/articles/1432708

📄 Full Text PDF Viewer

📄

PDF görüntüleyici hazırlanıyor...

References (31)

  1. Abdülkerîm b. Hevâzin el-Kuşeyrî, er-Risâle (ed: Abdülhalîm Mahmûd - Mahmûd b. Şerîf), Kahire 1385/1966 Akot,Bülent,Tasavvufun 100’ü,Ankara, 2017.
  2. Aşkar Mustafa,”Keşfu’l Mahcub” Tasavvuf Klasikleri, edited by Cebecioğlu, Edhem, İstanbul,2010. Ateş Süleyman, İslam Tasavvufu, İstanbul,2004. Ayni, Mehmet Ali, Tasavvuf Tarihi, İstanbul 1992. Bozyiğit,Ahmet,İbn Meserre ve Felsefesi,Ankara,2017.
  3. Bozkurt Birgül, “Endülüslü Filozof-Sufi İbn Seb'in’e Göre Hakikati Arayanlar”, İstem Dergisi, n.14, Konya, 2009, pp.283-309.
  4. Cebecioğlu Edhem,Tasavvuf Terimleri ve Deyimleri Sözlüğü, Ankara,2017.
  5. Edward, Hall, The Silent Language, 2nd edition, N.York 1973. Eving Katherine, Arguing Sainhood Modernity Psychoanalysis and Islam, Durham and London,1998. Al-Hujwri, The Kashful Mahjub, Translation by Maulana Wahid Bakhsh Rabbani, Lahore: al-Faisal, 2001; Turkish Translation by,Uludağ,Süleyman,Keşfu’l Mahcub,Hakikat Bilgisi,İstanbul, 1982. Encyclopedia of Islam, London &Leiden 1871.
  6. Al -Ghazali, Iḥyāʾ ʿulūm al-dīn (Revival of Islamic Knowledge) Cairo,1962. Al-Ghazali, "Al-Munqidh min al-Dalal" The Deliverance From Error,ed.J.Saliba and K.Ayyad,Beyrut,1967.
  7. Al-Ghazali, "Mizan al-'Amal" (Criterion of Action) Kahire,1328; Mi'yar al-'Ilm" (Standard Measure of Knowledge) Beirut,undated
  8. Göktaş Vahid, Hicri IV. Asırda Buhara’da Tasavvuf, Kelâbâzî Örneği, Meydan Publication, İstanbul 2008. Haksever, Ahmet Cahid, Tasavvufa Dair Güncel Meseleler, Kalem Yayınları, Ankara 2015.
  9. Ibn Manzur, Lisânü’l-Arab, Beirut,I-IV, 1990.
  10. Inati, Shams, A Study of Ibn Sina’s Mysticism, London 1996. İz, Mahir, Tasavvuf, Mahiyeti, Büyükleri ve Tarikatlar, İstanbul 1990.
  11. Al-Mu’jam al-Wasit, Egypt 1961. Cairo,1962.
  12. Moris Megavati, “Sufism and philosophy: The Historical Interaction Between two neighbors“ http://www.allamaiqbal.com/publications/journals/review/oct95/2.htm
  13. Nicholson, R.A. (translator), The Kashf al-Mahjub (Lahore: Islamic Book Foundation, 1982.
  14. Nicholson, Reynold A., Fi’t-Tasavvufi’l-İslâm, (Hz. Azizî), Kahire 1956.
  15. Nurbakhsh, Sufism, New York 1982.
  16. Öztürk Yaşar Nuri,The Eye of The Hearth,Redhouse Press,Istanbul,1988.
  17. Saruhan, Müfit Selim, “A Comparison of The Usage of Metaphor in the Islamic Philosophers and Mystics,” Tasavvuf İlmi ve Akademik Araştırma Dergisi, 1 /3, 100-127 Ankara 2000.
  18. Saruhan Müfit Selim, “Sufi and Religious Man in Islamic Thought. “Osh State University Press 2002.
  19. Saruhan Müfit Selim,” On The Ethical Rationalism of Al Ghazali” Journal of Islamic Research, Vol.3.No:2 December,2010,pp,51-66; Rotterdam,Islamic University of Europa
  20. Saruhan Müfit Selim, “The Matter of Epistemology of Ethics in Islamic Theology”,Islamic Quarterly, Vol.53,No.3. (Pages 269 - 278) London,2009.
  21. Seyyed Hossein Nasr, “The Relation between Sufism and Philosophy in Persian Culture,” trans. Hamid Dabashi, Harndard Islamicus, Vol.6, no.4, p.33; 1983.Wallace Matson, A New History of Philosophy,Ancient&Medieval, N.Y 1987.
  22. William Chittick, “Mysticism versus Philosophy in earlier Islamic History: The Al-Tusi, Al-Qunawi Correspondence”, Religious Studies, Vol. 17 (1981)
  23. Zabidi, Taj al-Arus Min cevahiri’l Kamus,I-X,1988.
  24. Bozkurt Birgül, “Endülüslü Filozof-Sufi İbn Seb'in’e Göre Hakikati Arayanlar”, İstem Dergisi, n.14, Konya, 2009, pp.283-309.
  25. Edward, Hall, The Silent Language, 2nd edition, N.York 1973. Eving Katherine, Arguing Sainhood Modernity Psychoanalysis and Islam, Durham and London,1998. Al-Hujwri, The Kashful Mahjub, Translation by Maulana Wahid Bakhsh Rabbani, Lahore: al-Faisal, 2001; Turkish Translation by,Uludağ,Süleyman,Keşfu’l Mahcub,Hakikat Bilgisi,İstanbul, 1982. Encyclopedia of Islam, London &Leiden 1871.
  26. Göktaş Vahid, Hicri IV. Asırda Buhara’da Tasavvuf, Kelâbâzî Örneği, Meydan Publication, İstanbul 2008. Haksever, Ahmet Cahid, Tasavvufa Dair Güncel Meseleler, Kalem Yayınları, Ankara 2015.
  27. Ibn Manzur, Lisânü’l-Arab, Beirut,I-IV, 1990.
  28. Al-Mu’jam al-Wasit, Egypt 1961. Cairo,1962.
  29. Saruhan, Müfit Selim, “A Comparison of The Usage of Metaphor in the Islamic Philosophers and Mystics,” Tasavvuf İlmi ve Akademik Araştırma Dergisi, 1 /3, 100-127 Ankara 2000.
  30. Saruhan Müfit Selim,” On The Ethical Rationalism of Al Ghazali” Journal of Islamic Research, Vol.3.No:2 December,2010,pp,51-66; Rotterdam,Islamic University of Europa
  31. Zabidi, Taj al-Arus Min cevahiri’l Kamus,I-X,1988.