Traces of Mawlānā Jalāl al-Dīn Rūmī in Muḥammad Iqbāl's Philosophy of Self

Abdullah Kartal; Burhan Durman

Makale detayları

Traces of Mawlānā Jalāl al-Dīn Rūmī in Muḥammad Iqbāl's Philosophy of Self

Yazarlar:

Abdullah Kartal | Burhan Durman

Yayıncı:

Harran University

Ana Başlıklar:

Din Felsefesi

Dergi:

Harran İlahiyat Dergisi Issue 53, pp.45-68

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001342564

pISSN:

2791-6812

Anahtar kelimeler:

Özet:

 Muḥammad Iqbāl is an important contemporary Islamic scholar and thinker who produced important works in the fields of Sufism, philosophy, history, art and politics and who developed a dynamic and functional approach to the Sufi understanding of modern times with his unique language and style. This thinker is a figure who is appreciated in our country and around the world and has a wide influence. Especially in the Islamic world, his ideas and poems were embraced and academic studies were conducted on them. Mawlānā Jalāl al-Dīn Rūmī is also one of the important figures who left an indelible mark on the masses from the 13th century, when he lived, to the present day. Likewise, Rūmī influenced many Western and Eastern thinkers in various fields. One of the thinkers that Rūmī has deeply influenced over the ages is the famous poet, philosopher and politician Muḥammad Iqbāl, who is well-known in todays Islamic world. Rūmī has an important place in Iqbāls thought life. He was influenced by Rūmī and showed this in his life, works and poems. In this study, Iqbāls philosophy of self is examined based on the works of both figures, and in the context of his philosophy of self, it is tried to reveal in which areas Iqbāl was influenced by Rūmī and the nature and results of this influence. Although many studies and examinations, either separately or comparatively, have been conducted on Iqbāl and Rūmī, there is no research that aims to show the influence of Rūmī on Iqbāls philosophy of self. It can be said that the study is important in terms of contributing to filling a gap in this sense. In this study, the textual analysis method was used, and the texts belonging to Iqbāl and Rūmī were tried to be interpreted by comparing them, mostly in terms of how they included the self and other related concepts. At the core of Iqbāls philosophy is the idea of the self. According to Iqbāls concept of the self, the greatest goal of man is to properly recognize his self, educate it, strengthen it, and ultimately rise to the level of a perfect human being. The self must first be disciplined by following the stages of obedience, self-control, and divine regency. After the self is disciplined, it must be strengthened. Spiritual virtues such as love, poverty, tolerance, and having a sublime purpose are among the most important elements that strengthen the self. There are also various flaws that weaken the self. In order to prevent the person from becoming a perfect human being by weakening the self, these flaws must first be known and diagnosed. These flaws are factors such as fear, laziness, begging, and racism, and these must be dealt with and avoided. A person who experiences a spiritual ascension process by strengthening his self finds his self at the end of this difficult path and reaches the highest level that can be reached, the level of a perfect man, which Iqbāl calls a merd-i muʿmin, and thus realizes his true value. Knowledge and love are the most indispensable tools for the path of perfection in reaching the level of a perfect man. The first and most important stage of becoming a perfect man is to control the self. As a result, propriety and good morals will become the most important characteristics of a perfect man. Because a person who lacks propriety cannot be a human in its very meaning. The results of this research can be summarized as follows: Iqbāl was greatly influenced by Rūmīs thoughts and shaped his own thought system with the inspiration he received from him. Iqbāl saw Rūmīs hopeful and lively view of life as a starting point in a turbulent period that the Islamic world was going through and was far from the essence of religion. It is seen that one of the most important factors that caused Iqbāl to be influenced by Rūmī was actually Rūmīs dynamic philosophy of life. However, this fact should not be understood that Iqbāls thought system has no originality.

 Muḥammad Iqbāl is an important contemporary Islamic scholar and thinker who produced important works in the fields of Sufism, philosophy, history, art and politics and who developed a dynamic and functional approach to the Sufi understanding of modern times with his unique language and style. This thinker is a figure who is appreciated in our country and around the world and has a wide influence. Especially in the Islamic world, his ideas and poems were embraced and academic studies were conducted on them. Mawlānā Jalāl al-Dīn Rūmī is also one of the important figures who left an indelible mark on the masses from the 13th century, when he lived, to the present day. Likewise, Rūmī influenced many Western and Eastern thinkers in various fields. One of the thinkers that Rūmī has deeply influenced over the ages is the famous poet, philosopher and politician Muḥammad Iqbāl, who is well-known in todays Islamic world. Rūmī has an important place in Iqbāls thought life. He was influenced by Rūmī and showed this in his life, works and poems. In this study, Iqbāls philosophy of self is examined based on the works of both figures, and in the context of his philosophy of self, it is tried to reveal in which areas Iqbāl was influenced by Rūmī and the nature and results of this influence. Although many studies and examinations, either separately or comparatively, have been conducted on Iqbāl and Rūmī, there is no research that aims to show the influence of Rūmī on Iqbāls philosophy of self. It can be said that the study is important in terms of contributing to filling a gap in this sense. In this study, the textual analysis method was used, and the texts belonging to Iqbāl and Rūmī were tried to be interpreted by comparing them, mostly in terms of how they included the self and other related concepts. At the core of Iqbāls philosophy is the idea of the self. According to Iqbāls concept of the self, the greatest goal of man is to properly recognize his self, educate it, strengthen it, and ultimately rise to the level of a perfect human being. The self must first be disciplined by following the stages of obedience, self-control, and divine regency. After the self is disciplined, it must be strengthened. Spiritual virtues such as love, poverty, tolerance, and having a sublime purpose are among the most important elements that strengthen the self. There are also various flaws that weaken the self. In order to prevent the person from becoming a perfect human being by weakening the self, these flaws must first be known and diagnosed. These flaws are factors such as fear, laziness, begging, and racism, and these must be dealt with and avoided. A person who experiences a spiritual ascension process by strengthening his self finds his self at the end of this difficult path and reaches the highest level that can be reached, the level of a perfect man, which Iqbāl calls a merd-i muʿmin, and thus realizes his true value. Knowledge and love are the most indispensable tools for the path of perfection in reaching the level of a perfect man. The first and most important stage of becoming a perfect man is to control the self. As a result, propriety and good morals will become the most important characteristics of a perfect man. Because a person who lacks propriety cannot be a human in its very meaning. The results of this research can be summarized as follows: Iqbāl was greatly influenced by Rūmīs thoughts and shaped his own thought system with the inspiration he received from him. Iqbāl saw Rūmīs hopeful and lively view of life as a starting point in a turbulent period that the Islamic world was going through and was far from the essence of religion. It is seen that one of the most important factors that caused Iqbāl to be influenced by Rūmī was actually Rūmīs dynamic philosophy of life. However, this fact should not be understood that Iqbāls thought system has no originality.

 Muḥammad Iqbāl is an important contemporary Islamic scholar and thinker who produced important works in the fields of Sufism, philosophy, history, art and politics and who developed a dynamic and functional approach to the Sufi understanding of modern times with his unique language and style. This thinker is a figure who is appreciated in our country and around the world and has a wide influence. Especially in the Islamic world, his ideas and poems were embraced and academic studies were conducted on them. Mawlānā Jalāl al-Dīn Rūmī is also one of the important figures who left an indelible mark on the masses from the 13th century, when he lived, to the present day. Likewise, Rūmī influenced many Western and Eastern thinkers in various fields. One of the thinkers that Rūmī has deeply influenced over the ages is the famous poet, philosopher and politician Muḥammad Iqbāl, who is well-known in todays Islamic world. Rūmī has an important place in Iqbāls thought life. He was influenced by Rūmī and showed this in his life, works and poems. In this study, Iqbāls philosophy of self is examined based on the works of both figures, and in the context of his philosophy of self, it is tried to reveal in which areas Iqbāl was influenced by Rūmī and the nature and results of this influence. Although many studies and examinations, either separately or comparatively, have been conducted on Iqbāl and Rūmī, there is no research that aims to show the influence of Rūmī on Iqbāls philosophy of self. It can be said that the study is important in terms of contributing to filling a gap in this sense. In this study, the textual analysis method was used, and the texts belonging to Iqbāl and Rūmī were tried to be interpreted by comparing them, mostly in terms of how they included the self and other related concepts. At the core of Iqbāls philosophy is the idea of the self. According to Iqbāls concept of the self, the greatest goal of man is to properly recognize his self, educate it, strengthen it, and ultimately rise to the level of a perfect human being. The self must first be disciplined by following the stages of obedience, self-control, and divine regency. After the self is disciplined, it must be strengthened. Spiritual virtues such as love, poverty, tolerance, and having a sublime purpose are among the most important elements that strengthen the self. There are also various flaws that weaken the self. In order to prevent the person from becoming a perfect human being by weakening the self, these flaws must first be known and diagnosed. These flaws are factors such as fear, laziness, begging, and racism, and these must be dealt with and avoided. A person who experiences a spiritual ascension process by strengthening his self finds his self at the end of this difficult path and reaches the highest level that can be reached, the level of a perfect man, which Iqbāl calls a merd-i muʿmin, and thus realizes his true value. Knowledge and love are the most indispensable tools for the path of perfection in reaching the level of a perfect man. The first and most important stage of becoming a perfect man is to control the self. As a result, propriety and good morals will become the most important characteristics of a perfect man. Because a person who lacks propriety cannot be a human in its very meaning. The results of this research can be summarized as follows: Iqbāl was greatly influenced by Rūmīs thoughts and shaped his own thought system with the inspiration he received from him. Iqbāl saw Rūmīs hopeful and lively view of life as a starting point in a turbulent period that the Islamic world was going through and was far from the essence of religion. It is seen that one of the most important factors that caused Iqbāl to be influenced by Rūmī was actually Rūmīs dynamic philosophy of life. However, this fact should not be understood that Iqbāls thought system has no originality.

 Muhammed İkbal tasavvuf, felsefe, tarih, sanat ve siyaset alanlarında önemli eserler vermiş; kendine özgü dil ve üslubuyla modern zamanların tasavvufi anlayışında dinamik ve işlevsel bir yaklaşım geliştirmiş olan önemli bir çağdaş İslam âlimi ve düşünürüdür. Bu mütefekkir ülkemizde ve dünyada takdir görmüş ve geniş bir etki alanına sahip bir şahsiyettir. Özellikle İslam dünyasında fikirleri ve yazdığı şiirleri benimsenmiş, üzerine akademik çalışmalar yapılmıştır. Mevlânâ da yaşadığı XIII. yüzyıldan günümüze gelinceye kadar geniş kitleler üzerinde silinmeyecek izler bırakmış önemli şahsiyetlerden biridir. Keza Mevlânâ çeşitli alanlarda Batılı veya Doğulu birçok düşünürü etkilemiştir. Mevlânânın çağları aşarak derinden etkilediği mütefekkirlerden biri de günümüzde İslam dünyasında yakından tanınan ünlü şair, filozof ve siyasetçi Muhammed İkbaldir. İkbalin düşünce hayatında Mevlânânın önemli bir yeri vardır. O, Mevlânâdan etkilenmiş ve bunu hayatında, yazdığı eserlerde ve şiirlerinde göstermiştir. Bu çalışmada her iki şahsiyetin eserlerinden hareketle, İkbalin benlik felsefesi incelenmiş, benlik felsefesi bağlamında İkbalin hangi alanlarda Mevlânâdan etkilendiği ve bu etkinin mahiyet ile sonuçları ortaya konmaya çalışılmıştır. İkbal ile Mevlânâ üzerine ayrı ayrı veya karşılaştırmalı olarak çok sayıda çalışma ve inceleme yapılmış olmasına rağmen İkbalin benlik felsefesi üzerinde Mevlânânın etkisini göstermeyi amaçlayan bir araştırma mevcut değildir. Çalışmanın bu anlamda bir boşluğu doldurmaya katkı sunması açısından önemli olduğu söylenebilir. Bu çalışmada metin inceleme yöntemi kullanılmış, İkbal ve Mevlânâya ait metinler çoğunlukla benlik ve ilgili diğer kavramlara nasıl yer verdiği bakımından karşılaştırılarak yorumlanmaya çalışılmıştır. İkbalin felsefesinin temelinde benlik düşüncesi vardır. İkbalin benlik tasavvuruna göre insanın en büyük gayesi benliğini gerektiği gibi tanıması, onu eğitmesi, güçlendirmesi ve en nihayetinde kâmil insan seviyesine yükselmesidir. Benliğin evvela itaat, nefse hâkimiyet ve ilahî niyabet aşamaları takip edilerek terbiye edilmesi gerekir. Benliğin terbiye edilmesinden sonra da güçlendirilmesi gerekir. Aşk, fakr, hoşgörü ve yüce bir amaç edinme gibi manevi meziyetler benliği güçlendiren unsurların en önemlileri arasında yer alır. Ayrıca benliği zayıflatan çeşitli kusurlar mevcuttur. Benliği zayıflatarak kişinin kâmil insan olmasını engellemesinin önüne geçmek için öncelikle bu kusurların bilinmesi, teşhis edilmesi gerekir. Bu kusurlar korku, tembellik, dilenmek ve ırkçılık gibi faktörler olup bunlarla başa çıkılması ve bunlardan uzak durulması gerekir. Benliğini güçlendirerek manevi bir yükseliş süreci yaşayan insan bu zorlu yolun sonunda benliğini bulur ve varılabilecek en yüksek mertebe olan ve İkbalin merd-i mümin dediği insan-ı kâmil mertebesine ulaşır ve böylelikle sahip olduğu gerçek değerin farkına varır. Kâmil insan seviyesine çıkmada bilgi ve aşk kemal yolcusunun en vazgeçilmez vasıtalarıdır. Kâmil insan olmanın ilk ve en önemli merhalesi ise nefse hâkim olmaktır. Bunun neticesinde edep ve güzel ahlâk, kâmil insanın en önemli vasfı haline gelecektir. Zira Edepten yoksun olan gerçek anlamda insan olamaz. Bu araştırmada ulaşılan sonuçlar şu şekilde özetlenebilir: İkbal, Mevlânânın düşüncelerinden büyük oranda etkilenerek kendi düşünce sistemini ondan aldığı feyizle şekillendirmiştir. İkbal, İslam dünyasının içinde geçmekte olduğu çalkantılı ve dinin özünden uzak bir dönemde Mevlânânın umut vadeden canlı hayat görüşünü bir çıkış noktası olarak görmüştür. İkbalin Mevlânâdan etkilenmesine sebep olan en önemli faktörlerden birinin aslında Mevlânânın bu cevval hayat felsefesi olduğu görülür. Ancak bu gerçek, İkbalin düşünce sisteminin hiçbir özgünlük taşımadığı şeklinde anlaşılmamalıdır.

Makale detayları

Traces of Mawlānā Jalāl al-Dīn Rūmī in Muḥammad Iqbāl's Philosophy of Self

Yazarlar:

Abdullah Kartal | Burhan Durman

Yayıncı:

Harran University

Ana Başlıklar:

Din Felsefesi

Dergi:

Harran İlahiyat Dergisi Issue 53, pp.45-68

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001342564

pISSN:

2791-6812

Philosophy of Religion

Muḥammad Iqbāl

Philosophy of Self

Mawlānā Jalāl al-Dīn Rūmī

Perfect ManDin Felsefesi

Muhammed İkbal

Benlik Felsefesi

Mevlânâ

Kâmil İnsan

Sayı

Makale detayları

Yazarlar: Abdullah Kartal | Burhan Durman

Yayıncı: Harran University

Ana Başlıklar: Din Felsefesi

Dergi: Harran İlahiyat Dergisi Issue 53, pp.45-68

Belge Tipi: Makale

Yayın Tarihi: 6/2025

Belge Dili: Türkçe

Document ID (Org No.): 2001342564

pISSN: 2791-6812

Sayı

Yazarlar:

Abdullah Kartal | Burhan Durman

Yayıncı:

Harran University

Ana Başlıklar:

Din Felsefesi

Dergi:

Harran İlahiyat Dergisi Issue 53, pp.45-68

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001342564

pISSN:

2791-6812