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AI InsightBizim tespit ettiğimiz bulgulara göre İbnü’l-Arabî’de görülen sır ve makamlar üzerinden sağlanan müşahede, delil ve bilgi akışı bu sefer İbnü’l-Fârız’ın şahsı seyr-i sülûk tecrübesi üzerinden ulaştığı bilgilerin anlatısına dönüşür.
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Özet
Araştırmamızın amacı İbnü’l-Fârız’da nefsin fenâ bulması sonrasında ruhun bekâ bulacağı iddiasını temele alarak “İnsan nedir?” sorusuna verdiği cevabı vahdet-i vücut düşüncesinin insan anlayışı üzerinden incelemektir. Bunun sonucunda elde edilen bilgi insanın gurbette başlayan varlığının seyr-i sülûk üzerinden ahlaki idrakle faniliği vesilesiyle bakiliğine yolculuk olmasıdır. Bu netice kavramsal analiz ve metin çözümleme yöntemiyle elde edilmiştir. Bilindiği üzere İbnü’l-Fârız’ın Divan’ının önemli bir kısmını Nazmü’s-sülûk adıyla da bilinen “et-Tâiyyetü’l-kübrâ” kasidesi oluşturur. Bu kasidenin merkezinde sâlikin/insanın yaratılışı, bu yaratılışın öncesi ve dünyadaki seyr-i sülûku yer alır. Başka bir ifadeyle kaside insanın nefsiyle/kendisiyle mücadelesi, ruhun aşkın/metafizik ciheti ve aşk üzerinden Tanrı-insan ilişkisini anlatır. Bu bağlamda “İnsan nedir?” sorusuna tasavvufunun velayet anlayışı üzerinden cevap arayan İbnü’l-Fârız, kasidede yer-yer vahdet-i vücudun insan/ruh anlayışına yakın anlatı sunar. Bizim tespit ettiğimiz bulgulara göre İbnü’l-Arabî’de görülen sır ve makamlar üzerinden sağlanan müşahede, delil ve bilgi akışı bu sefer İbnü’l-Fârız’ın şahsı seyr-i sülûk tecrübesi üzerinden ulaştığı bilgilerin anlatısına dönüşür. İbnü’l-Fârız’a göre insan Hak ile/yaratıcısı ile doğrudan (ya da dolaylı) münasebette bulunur. Bu yolda iştiyakın devam etmesi baştan beri insanın özünde olup keşfedilmesini beklediği aşkı ortaya çıkarır. Aşk insanın zıtları birleştiren/kevn-i camî olan vasfını idrak etmesiyle başlar. Burada sekr-sahv, zahir-batın, tenzih-teşbih gibi zıtlıklar anlam olarak bir ve birin tezahürleri içerisinde yeni bir anlam kazanır. Şair buna ittihat mertebesi adını verir. İttihat bazen tevhit bazen cem bazen de Hakikat-i Ahmedî gibi terimlerle açıklanır ve özü itibariyle varlıktaki birliğin idraki üzerine kurulur. Bu mertebe nefsin fenâ bulmasıyla tahakkuk edecek, ruhun bekâ bulmasıyla vuslata erecektir.
Abstract
A significant portion of Ibn al-Fāriḍ’s Dīwān consists of the Qaṣīdat al-Tāʾiyya al-Kubrā, also known as Naẓm al-Sulūk. At the core of this poem lies the theme of the sālik’s (spiritual traveler’s) or human being’s creation, pre-existence, and journey through the world (sulūk). In other words, the poem deals with the struggle of the human being with the self (nafs), the metaphysical dimension of the soul, and the human-divine relationship through the lens of love (ʿishq). Within this framework, Ibn al-Fāriḍ seeks to answer the question “What is the human being?” based on the Sufi understanding of walāya (sainthood). At times, the poem presents a vision of the human soul and self that closely parallels the metaphysical worldview of waḥdat al-wujūd (the Unity of Being). Especially through experiences of witnessing (mushāhada), evidence (dalīl), and knowledge (maʿrifa)—as known from Ibn al-ʿArabī's discussions of esoteric mysteries and spiritual stations—Ibn al-Fāriḍ offers an account grounded in his own sulūk. His poetic narrative becomes an expression of the truths he has attained. On the other hand, the poem’s first commentator, al-Farghānī, argues that Ibn al-Fāriḍ composed this poem not in the language of Muḥammadan prophethood (nubuwwa), but in the mode of Aḥmadī sainthood (walāya), and therefore conveyed his message indirectly and through allusion, rather than explicitly. In this way, Ibn al-Fāriḍ’s conception of the human being takes shape at the intersection of his personal spiritual journey and the inner experience (sulūk) of the Prophet Muhammad. Although it is not entirely clear whether the poet is recounting his own sulūk or emphasizing the Prophet’s miʿrāj (ascension) as an example to be followed, the poem maintains an internal narrative coherence. Within this structure, the human being is presented as both an active subject (fāʿil) and a passive recipient (munfaʿil). In other words, in the context of love, the human is active in the sense of directing himself toward the beloved, but passive in experiencing or tasting love. The active aspect of the human corresponds to the nafs and its various stations, while the passive side corresponds to the soul's relation to the Divine in terms of unity (jamʿ) and eternal subsistence (baqāʾ). Accordingly, a person can only attain unity (ittihād)—which lies at the essence of the soul—by overcoming the veils of multiplicity cast by the nafs. This process, however, unfolds only through struggle, suffering, and persistent effort. One of the underlying causes of this suffering is the nafs or intellect’s tendency to seek ultimate truth merely in the Divine names and attributes. The intellect, by its very nature, functions as a discerning faculty, understanding truth by dividing it into dualities—right and wrong, apparent and hidden, first and last, transcendence and immanence. While Ibn al-Fāriḍ uses the terms nafs and ʿaql with closely related meanings, for him the realization of truth lies not in the intellect but in the soul’s subsistence and unification with the Real. The veil over the unity of the soul emerges through its relationship with the world and multiplicity via the nafs and the intellect. The sālik, or spiritual traveler, is innately equipped with shawq (yearning) and ishtiyāq (longing) to lift this veil. Shawqrepresents the initial impulse toward love, while ishtiyāq symbolizes the soul’s deep longing for its origin. For Ibn al-Fāriḍ, the human being is in direct or indirect connection with the Real (al-Ḥaqq). The persistence of longing (ishtiyāq) unveils the primordial love embedded in the human essence, waiting to be discovered. Love begins with the realization of the human being’s nature as a kawn jāmiʿ—a being that unites opposites. At this level, dualities such as saḥw–sukr(sobriety–ecstasy), ẓāhir–bāṭin (outer–inner), and tanzīh–tashbīh (transcendence–immanence) gain new meanings within a unified experiential and ontological framework. The poet names this realization the station of union (maqām al-ittiḥād). This station is also described through terms such as tawḥīd (oneness), jamʿ (unification), or the Aḥmadan Reality (Ḥaqīqat al-Aḥmadiyya), and is essentially founded upon the recognition of unity within existence. The final union with the Real is realized through the annihilation (fanāʾ) of the nafs and the subsistence (baqāʾ) of the soul. Purpose of the study the primary aim of this research is to examine Ibn al-Fāriḍ’s understanding of the human being through the lens of the waḥdat al-wujūd tradition, with particular focus on his claim that true human realistin occurs through the fanāʾ of the nafs and the baqāʾ of the soul.