The Background of the Poem “Ana al-Ḥaq” in al-Hallāj’s  Thought with Particular Reference to Kitāb al-Ṭawāsīn and Dīwān al-Ḥallāj

Kenan Mermer

Makale detayları

The Background of the Poem “Ana al-Ḥaq” in al-Hallāj’s Thought with Particular Reference to Kitāb al-Ṭawāsīn and Dīwān al-Ḥallāj

Yazarlar:

Kenan Mermer

Yayıncı:

Ataturk University

Ana Başlıklar:

Türk İslam Edebiyatı

Dergi:

İlahiyat Tetkikleri Dergisi Issue 61, pp.11-25

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001312466

pISSN:

2458-7508

Anahtar kelimeler:

Özet:

 The conceptual richness realized when categorizing existence and understanding the highest truth is remarkable. For example,whenthe findings of natural sciences and the principles of logic put forward by Aristotle three hundred years before Christ, or Platos fiction of the world of ideas, shadows and origins, which had an intense influence on Sufi imagination, or even the way his teacher Socrates established morality and considering the attitude that prioritizes conscientious justice when he faced the death penalty are taken into consideration,it will be noticed that it is difficult to talk about a linear progress in abstract thought and perception of ethics. When considered within the scope of Sufism, the theories of unity of Being and unity of vision have been developed long before the official narrative constructed between Ibn Arabī and Imām Rabbānī. Hallājs saying that He is He, I am what I love, I am He; And He is I. We are as if two spirits fused together in a single body. refer to both the ancient practices of understanding Being in a single essence and the values of figurative language in terms of being a medium to the truth. Although the idea of the Supreme Being or the Transcendental Being is seen in a clearly defined area of negation in al-Hallāj, some of his expressions in his Dīwān and Kitāb al-Ṭawāsīn may confuse the reader. At this point, the necessity of not ignoring the expressionsstylistic forms called language of birdsmantiq al-tayr, and theopathic statement shathiya emerges automatically. Understanding the person, the Sufi or the artist in question can only be possible by looking at the whole picture emerged through his life story and works. Starting from this point, the breaking points in al-Hallājs life, his masters and his travels allow us to understand the esoteric color and sakrintoxication centered vision of Being that marked his thought. Thus, an intellectual gateway can be opened to understand, at least partially, why someone who says I am the Truth Ana al-Haq says this and for what purpose.Keywords: Turkish Islamic Literature, al-Hallāj, Kitāb al-Tawāsīn, Unity of Being, Nūr al-MuḥammadīMuhammedan light, Ana al-ḤaqI am the Truth.

 The conceptual richness realized when categorizing existence and understanding the highest truth is remarkable. For example,whenthe findings of natural sciences and the principles of logic put forward by Aristotle three hundred years before Christ, or Platos fiction of the world of ideas, shadows and origins, which had an intense influence on Sufi imagination, or even the way his teacher Socrates established morality and considering the attitude that prioritizes conscientious justice when he faced the death penalty are taken into consideration,it will be noticed that it is difficult to talk about a linear progress in abstract thought and perception of ethics. When considered within the scope of Sufism, the theories of unity of Being and unity of vision have been developed long before the official narrative constructed between Ibn Arabī and Imām Rabbānī. Hallājs saying that He is He, I am what I love, I am He; And He is I. We are as if two spirits fused together in a single body. refer to both the ancient practices of understanding Being in a single essence and the values of figurative language in terms of being a medium to the truth. Although the idea of the Supreme Being or the Transcendental Being is seen in a clearly defined area of negation in al-Hallāj, some of his expressions in his Dīwān and Kitāb al-Ṭawāsīn may confuse the reader. At this point, the necessity of not ignoring the expressionsstylistic forms called language of birdsmantiq al-tayr, and theopathic statement shathiya emerges automatically. Understanding the person, the Sufi or the artist in question can only be possible by looking at the whole picture emerged through his life story and works. Starting from this point, the breaking points in al-Hallājs life, his masters and his travels allow us to understand the esoteric color and sakrintoxication centered vision of Being that marked his thought. Thus, an intellectual gateway can be opened to understand, at least partially, why someone who says I am the Truth Ana al-Haq says this and for what purpose.Keywords: Turkish Islamic Literature, al-Hallāj, Kitāb al-Tawāsīn, Unity of Being, Nūr al-MuḥammadīMuhammedan light, Ana al-ḤaqI am the Truth.

 The conceptual richness realized when categorizing existence and understanding the highest truth is remarkable. For example,whenthe findings of natural sciences and the principles of logic put forward by Aristotle three hundred years before Christ, or Platos fiction of the world of ideas, shadows and origins, which had an intense influence on Sufi imagination, or even the way his teacher Socrates established morality and considering the attitude that prioritizes conscientious justice when he faced the death penalty are taken into consideration,it will be noticed that it is difficult to talk about a linear progress in abstract thought and perception of ethics. When considered within the scope of Sufism, the theories of unity of Being and unity of vision have been developed long before the official narrative constructed between Ibn Arabī and Imām Rabbānī. Hallājs saying that He is He, I am what I love, I am He; And He is I. We are as if two spirits fused together in a single body. refer to both the ancient practices of understanding Being in a single essence and the values of figurative language in terms of being a medium to the truth. Although the idea of the Supreme Being or the Transcendental Being is seen in a clearly defined area of negation in al-Hallāj, some of his expressions in his Dīwān and Kitāb al-Ṭawāsīn may confuse the reader. At this point, the necessity of not ignoring the expressionsstylistic forms called language of birdsmantiq al-tayr, and theopathic statement shathiya emerges automatically. Understanding the person, the Sufi or the artist in question can only be possible by looking at the whole picture emerged through his life story and works. Starting from this point, the breaking points in al-Hallājs life, his masters and his travels allow us to understand the esoteric color and sakrintoxication centered vision of Being that marked his thought. Thus, an intellectual gateway can be opened to understand, at least partially, why someone who says I am the Truth Ana al-Haq says this and for what purpose.Keywords: Turkish Islamic Literature, al-Hallāj, Kitāb al-Tawāsīn, Unity of Being, Nūr al-MuḥammadīMuhammedan light, Ana al-ḤaqI am the Truth.

 Varlığın kategorize edilmesi ve yüksek hakikatin anlaşılması noktasında fark edilen kavramsal zenginlik dikkat çekicidir. Örneğin milattan üç yüz yıl önce Aristonun ortaya koymuş olduğu doğa bilimleri müktesebatı ve mantık ilkeleri yahut onun da gerisinde tasavvufi imgeleme yoğun etkisi olan Platonun ideler âlemi, gölgeler ve asılları kurgusu hatta hocası Sokratesin ahlakı temellendirme biçimi ve hususan ölüm cezasıyla yüzleştiğinde vicdani bir adaleti önceleyen tavrı göz önünde bulundurulduğunda soyut düşüncede, etik algısında lineer bir ilerlemeden bahsetmenin zor olduğu fark edilecektir. Tasavvuf ilmi dairesinde düşündüğümüzde vahdet-i vücûd yahut şühûd müktesebatı, İbnül-Arabî ile İmâm-ı Rabbânîarasında kurgulanan resmî anlatının çok öncesinde fikrî departmanını oluşturmuştur. Hallâc-ı Mansûrun O, Odur., Ben sevdiğim şeyim, oyum; O da bendir. Biz adeta tek bir bedende birbirine katışmış iki ruhuz. şeklinde karşımıza çıkan ifadeleri hem kadim zamandaki varlığın tek bir özde anlaşılma pratiklerine hem de mecazi dilin hakikate köprü olmak bakımından taşıdığı değerlere atıfta bulunmaktadır. Yüksek Zât yahut müteâl varlık fikri Hallâc-ı Mansûrda kesin biçimde hatları çizilmiş bir tenzih alanında görülmesine rağmen Dīvānındaki ve Kitābüṭ-Ṭavāsīndeki bazı ifadeleri okuyucunun zihnini karıştırabilir. Bu noktada kuşdilimanṭıḳuṭ-ṭayr, şathiyeşeklinde tabir edilen ifadeüslûp biçimlerini göz ardı etmemenin zorunluluğu kendiliğinden ortaya çıkar. Merkeze aldığımız şahsın, sufinin yahut sanatkârın anlaşılabilmesi ancak onun hayat hikâyesi ve eserleri vasıtasıyla oluşan büyük resme bakmakla mümkün olabilir. Buradan hareketle Hallâc-ı Mansûrun hayatındaki kırılış noktaları, şeyhleri ve seyahatleri onun düşünce dünyasına damga vuran batıni rengi görmemize ve sekr merkezli varlık görgüsünü kavramamıza imkân tanır. Böylece Enel-Hak diyen birisinin niçin ve hangi maksatla bunu söylediğini kısmen de olsa anlamamıza düşünsel bir geçit açılabilir.

Makale detayları

The Background of the Poem “Ana al-Ḥaq” in al-Hallāj’s Thought with Particular Reference to Kitāb al-Ṭawāsīn and Dīwān al-Ḥallāj

Yazarlar:

Kenan Mermer

Yayıncı:

Ataturk University

Ana Başlıklar:

Türk İslam Edebiyatı

Dergi:

İlahiyat Tetkikleri Dergisi Issue 61, pp.11-25

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001312466

pISSN:

2458-7508

Turkish Islamic Literature

al-Hallāj

Kitāb al-Tawāsīn

Unity of Being

Nūr al-Muḥammadī (Muhammedan light)

Ana al-Ḥaq(I am the Truth)Türk İslam Edebiyatı

Hallâc-ı Mansûr

Kitâbü’t-Tavâsîn

Vahdet-i vücûd

Nûr-ı Muhammedî

Ene’l-Hak.

Sayı

Makale detayları

Yazarlar: Kenan Mermer

Yayıncı: Ataturk University

Ana Başlıklar: Türk İslam Edebiyatı

Dergi: İlahiyat Tetkikleri Dergisi Issue 61, pp.11-25

Belge Tipi: Makale

Yayın Tarihi: 6/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001312466

pISSN: 2458-7508

Sayı

Yazarlar:

Kenan Mermer

Yayıncı:

Ataturk University

Ana Başlıklar:

Türk İslam Edebiyatı

Dergi:

İlahiyat Tetkikleri Dergisi Issue 61, pp.11-25

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001312466

pISSN:

2458-7508