Temâşâ Kavramı ve Fuzûlî'de Güzelliğin Temâşâ Boyutu

Thinking is shortly gathering, analysing, comparing data to reach a decision and making new deductions via making use of relationships among data and distinguishing the useful one from the harmful one. Although thinking is a human-specific act, way of thinking differs from person to person and from society to society. As each human has his own way of thinking and having an idea, each society has its own thinking system. This cast of mind is the way of thinking and the way of having an idea of a society or culture about an object and it may differ from a society to society. In this regard, eastern people have their own way of thinking and way of vision and it is called 'contemplation'. By contemplation which is defined as thinking, viewing something in dictionary, reaching the underlying reality of substance via eluding the reality of the substance is aimed. The real reason that the East doesn't have that way of thinking is because they don't have the idea of blessing the substance which is the basic feature of the Western thought. When the Eastern people want to reach the essence of the entity, they elude the substance via ignoring its material dimension and all kinds of specialties in objects and substances, and aim to reach the truth lies behind its reality. In Islamic thought, it isn't proper to follow blindly an entity that lacks truth and as it bears some traits from its creator, the entity could only be a sign which cries out its creator. The beauty which is an intensely studied leading subject in classical poetry is not a perfection, order, and proportion in the desired entity or existed in the entity but is handled as something beyond the entity and a part of divine truth as well. The beauty which is shined in the entity in this sense takes part in the poem as a contemplation factor. The aim of poet is not taking this beauty in possession and exalting this beauty. The aim is reaching the insight of the beauty with reference to the fragment of the absolute beauty. All of the beauties that take part in the Fuzûlî in this sense have a contemplation dimension and each of them is a tool which will transmit us to the beauty and perfection of God. In this study we will try to analyse how Fuzûlî one of the greatest poets of Classical poetry perceives the beauty and how the beauty is converted to a contemplation object in his hands. Temâşâ Kavramı ve Fuzûlî’de Güzelliğin Temâşâ Boyutu 153 Turkish Studies International Periodical for the Languages, Literature and History of Turkish or Turkic Volume 11/10 Spring 2016 STRUCTURED ABSTRACT Thinking is shortly gathering, analysing, comparing data to reach a decision and making new deductions via making use of relationships among data and distinguishing the useful one from the harmful one. Although thinking is a human-specific act, way of thinking differs from person to person and from society to society. As each human has his own way of thinking and having an idea, each society has its own thinking system. This cast of mind is the way of thinking and the way of having an idea of a society or culture about an object and it may differ from a society to society. In this regard, eastern people have their own way of thinking and way of vision and it is called 'contemplation'. By contemplation which is defined as thinking, viewing something in dictionary, reaching the underlying reality of substance via eluding the reality of the substance is aimed. The real reason that the East doesn't have that way of thinking is because they don't have the idea of blessing the substance which is the basic feature of the Western thought. When the Eastern people want to reach the essence of the entity, they elude the substance via ignoring its material dimension and all kinds of specialties in objects and substances, and aim to reach the truth lies behind its reality. In Islamic thought, it isn't proper to follow blindly an entity that lacks truth and as it bears some traits from its creator, the entity could only be a sign which cries out its creator. The beauty which is an intensely studied leading subject in classical poetry is not a perfection, order, and proportion in the desired entity or existed in the entity but is handled as something beyond the entity and a part of divine truth as well. The beauty which is shined in the entity in this sense takes part in the poem as a contemplation factor. The aim of poet is not taking this beauty in possession and exalting this beauty. The aim is reaching the insight of the beauty with reference to the fragment of the absolute beauty. All of the beauties that take part in the Fuzûlî in this sense have a contemplation dimension and each of them is a tool which will transmit us to the beauty and perfection of God. In this study we will try to analyse how Fuzûlî one of the greatest poets of Classical poetry perceives the beauty and how the beauty is converted to a contemplation object in his hands. This study consists of an introduction and three main titles. The introductory section focuses on the concept of contemplation. In this part, The concept of contemplation is elaborately defined and its active role in the process of thinking is highlighted. The second part of the article concentrates on the Fuzûlî’s sense of beauty, which is also the subject of our investigation. In this part, what Fuzûlî understands from the concept of beauty and what kind of meaning he attribute to the sense of beauty are examined. The objective of the study is to reveal what kind of sense of beauty Fuzûlî has just before proceeding into the beauty’s dimension of contemplation. The third section is mostly about the sense of beauty acquiring the dimension of contemplation in the poems of Fuzûlî, which encapsulates the main objective of this article. In this section, it is intended to show that beauty is only considered as an object of contemplation in order to achieve a beauty with a higher level and to highlight that the purpose of the poet is not to attain and canonize the material beauty but to achieve the absolute truth by