loating man is the proper translation of the verb "yahwā in al-Nafs," which means "to fall down." Flying man is another term used cohesively to describe a floating man. According to Ibn Sina, it is considered a thought experience to determine if the soul exists or not. This is an argument to determine if there is consciousness.
According to Ahmed Alwishah, "We assert that anyone among us must convince himself that he is created simultaneously and in its entirety. However, his eyes are shielded from the outside world, and his limbs are separate and do not touch or meet. He is also said to be created floating in the air or a vacuum so that the air's substance does not collide with him and prevents him from perceiving."
Additionally, according to Ahmed Alwishah, he considers whether he affirms his existence. Because of this, he will claim his presence without any hesitation, but he will not also establish the existence of his limb extremities, internal organs, heart, or anything else that is not a part of him. Instead, he will declare that his essence exists without claiming that it is long, wide, or profound.
Ibn Sina States that that the eyes are the only thing preventing them from seeing anything externally, and he further describes that the floating man is created in the air, like a vacuum. Thus, this is to make sure that nothing was to overlap, allowing him the form to continue connecting with no issues. Additionally, he suggests that his extremities are separate and not interlocked. Therefore, since they are separate, Ibn Sina believes that he has no consciousness of his limbs, innards, heart or anything external to him that is truly there. Although He won't know his exact length, breadth, or depth, he will be aware of the existence of his essence. Even if he were to be conscious of his extremities, for instance, he still would perceive them as an essence of a condition of his essence. Therefore, he is warned and instructed to pay attention to the existence of his soul as something separate from his body and immaterial.
Reference: Ahmed Alwishah, Journal of Islamic Philosophy 9 (2013): 49–71
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