İlahiyat Akademi

Öz

In this article, after focusing on the life and Ṣūfī personality of Ḥakīm Sanāʾī Ghaznawī (d. 525/1131 [?]), efforts will be made to determine the concept of "human", which is one of the essential subjects of Ṣūfism, and the ideas he put forward about the ẓāhir and bāṭin (body-nafs/spirit-heart) structure of human being in his most important work on Ṣūfism, Ḥadīqat al-ḥaqīqa wa sharīʿat aṭ-ṭariqa, which he wrote in Persian. Ḥakīm Sanāʾī Ghaznawī was born in Ghaznī, Afghanistan and died in this city at the age of sixty. Sanāʾī brought Ṣūfī issues to the world of poetry for the first time, by introducing a different spirit to literature, and was accepted as the founder and pioneer of the Ṣūfī mathnawī style. Great Ṣūfis and poets who lived after him, such as Farīd al-Dīn ʿAṭṭār, Mawlānā Jalāl al-Dīn Rūmī, Saʿdī Shīrāzī and ʿAbd al-Rahmān Jāmī, were influenced by him and continued this style. Ḥakīm Sanāʾī Ghaznawī’s Ḥadīqat al-ḥaqīqa consists of 10,000 couplets and is also known as Elāhi-nāma and Fakhri-nāma. The work is a kind of encyclopaedia of Ṣūfism in the genre of mathnawī, and it is also a source that includes tafsir, hadith, fiqh, theology, wisdom, logic, philosophy, history and literature. One of the essential subjects that Ḥakīm Sanāʾī, who expressed many Ṣūfistic subjects in his work, emphasised was "human". In this study, based on the couplets, the structure of the human being is discussed, and the titles of spirit, heart/soul, body, nafs, mind and love are included. While discussing the concepts, general information about each idea is presented from Sufi sources. And then, relevant couplets from Ḥadīqat al-ḥaqīqa, which is the primary source of the research, are identified and transferred to today's Turkish and the couplets are interpreted. For instance, after giving general information about the concept of the soul under the title of soul, the relevant couplets identified from the work in question were classified and interpreted. Issues such as the source of the soul, its relationship with the body, and its function in the human body are discussed. In the same way, the definitions such as the sultan of the human body, maqām al-elāhī, the source of God's love and light, the centre of the soul, the foundation of the Qur'ān, the position of tawhîd, the source of faith, the centre of religion related to the spiritual heart as well as the couplets from Ḥakīm Sanāʾī's work expressing some of the functions and features of the heart/spiritual heart, and its place and importance in human beings have been identified and interpreted. One of the most widely emphasised concepts in the article is the concept of nafs. After presenting general information about the nafs, the couplets from Hadīkat al-ḥaqīqa defining this concept are included within the limitations of the article. Then, its aspects such as desire, lust, arrogance, pride and selfishness are enlightened with various couplets. The concepts of love and intellect, have also been tried to be explained with the couplets of Hadīkat al-ḥaqīqa. Ḥakīm Sanāʾī's descriptions and praises, ideas and thoughts about love, and remarkable definitions of the characteristics of love that are not found in other sources have been identified. Regarding the concept of intellect, the author's descriptions of "it is both a jewel and a mine, both the messenger and the guardian of Allah in the human body" in his poems and his descriptions and expressions such as "Love does not fit into intellect and feelings, so only the owner knows what love is" have been interpreted. The couplets in Ḥadīqat al-ḥaqīqa emphasize the poet's likening of the human body to a house. According to him the soul, body, heart, love, intellect, and nafs reside in this house. But the nafs-i emmâre, fond of pleasure and flavour, is the thief of this body house. The nafs cloud the heart, mind and soul because of their lustfulness. The nafs has negative habits such as arrogance, pride, envy, greed, ambition, hatred, wrath, passion, lust, intolerance, gossip, animal desires, covetousness, whim and fancy. He endeavours to turn these into deeds. Besides the theft of the nafs, it is like a dog that bites every moment and a mouse that cheats. In the property of the body, two separate sovereigns consisting of nafs and souls are in a state of struggle with each other for the sake of sovereignty. If the mind is enlightened by knowledge and the heart is enlightened by love, then the soul becomes the ruler in the house of the body. Man, too, finds the truth (al-ḥaqīqa) by reaching the purpose of his creation. With all these analogies and observations, Hakīm Senāʾī points out the path to human perfection.