The Equivalent of Becoming a Perfect Human in Mevlana’s Thought
DOI:
https://doi.org/10.5281/zenodo.17297587Keywords:
Konya, Mevlana, İnsan-i Kamil, Perfection, Nafs, Light, Truth, HumanAbstract
This article examines the concept of the insan-i kamil (perfect human) being, described as “the human being who acts for the sake of the truth of existence” and its characteristics from philosophical, theological, and mystical perspectives. The concept of the insan-i kamil being embodies moral and spiritual qualities. Many Islamic thinkers have put forward important ideas on this subject. One of these thinkers is Mevlana, who settled in Konya in 1219, passed away in Konya in 1273, and whose tomb in Konya today attracts visitors from all over the world. This article seeks to answer questions about what Mevlana understood by the concept of the perfect human being, what the relationship of a person striving to become a perfect human being is with existence, and what characteristics are necessary to become a perfect human being. Mevlana's emphasis on the experiences gained during the process of becoming perfect is interesting and illuminating. The study did not find any direct use of the concept of insan-i kamil in Mevlana’s works. Instead, phrases such as the perfect Sufi, the perfect sheikh, the perfect warrior, the perfect in trade, the perfect in skill and knowledge, and the perfect mind are used. Looking at these phrases, it is clear that they express a worldly state. Mevlana’s perception of the insan-i kamil is based on the idea that a person continues their life on the path of spiritual journey (seyr-i suluk) with the goal of becoming perfect, ultimately dissolving into God’s existence. He argues that someone who sees themselves as perfect cannot progress on God’s path. According to Mevlana, the insan-i kamil, as the pinnacle of human perfection, stands out as an exemplary character in the relationship that humans must establish with existence. At the same time, the insan-i kamil being represents a spiritual process on the path to perfection. It is believed that this study, which addresses Mevlana’s ideas on becoming a perfect human being, will offer a new and different perspective to those interested.
References
Akot, B. (2013). Değerler Eğitimi Açısından İnsan-ı Kâmil Düşüncesi ve Günümüzde Karşılaşılan Zorluklar. İslami Araştırmalar Dergisi, 24(1), 56-70.
Aydın, M. S. (2000). İnsân-ı Kâmil. Diyanet İslam Ansiklopedisi (22. Cilt ss. 330-331). TDV Yayınları.
Bardakçı, M. N. (2008). Mevlana’ya Göre İnsanın Mahiyeti ve Kâmil İnsan Olma. Erdem, (50), 1-14.
Çetinkaya, Y. (2019). Mevlevî Düşüncesinde Ney ve İnsân-ı Kâmil Sembolizmi. Rast Musicology Journal, 7(1), 1979-1992. https://doi.org/10.12975/pp1979-1992.
Demirci, M. (1983). Nur-i Muhammedi. Dokuz Eylül Üniversitesi İlahiyat Fakültesi Dergisi, 1, 239-258.
Düzen, İ. (1991). Aziz Nesefi’ye Göre Allah, Kainat ve İnsan. Ankara Üniversitesi Basımevi.
Gölpınarlı, A. (1972). Mesnevi Tercemesi ve Şerhi. İnkılap Kitabevi.
İbnü’l Arabi. (2006). Fütühat-ı Mekkiye. (E. Demirli, Çev.). Litera Yayıncılık.
Jamilah, K. (1995). İkbal’in İnsan-ı Kamili. (C. Türer, Çev.). Kitap Dergisi, 10(72), 57-60.
Kartal, A. (2003). Abdülkerim Cili Hayatı, Eserleri, Tasavvuf Felsefesi. İnsan Yayınları.
Kaya, R. (2021). Kur’an-ı Kerim’de İnsân-ı Kâmil. Kocatepe İslami İlimler Dergisi, 4(2), 410-434. https://doi.org/10.52637/kiid.1002319.
Konuk, A. A. (2009). Mesnevî-i Şerîf Şerhi. Kitabevi Yayınları.
Kutluer, İ. (2000). İnsan. Diyanet İslam Ansiklopedisi (22. Cilt s. 320). TDV Yayınları.
Mevlana Celaleddin Rumi. (1992). Divan-ı Kebir (7 Cilt) (A. Gölpınarlı, Çev.). Kültür Bakanlığı Yayınları.
Mevlana Celaleddin Rumi. (2020). Mesnevi (6 Cilt) (V. Ç. İzbudak, Çev.). Konya Büyükşehir Belediyesi Kültür Yayınları.
Mutahhari, M. (1999). İnsan-ı Kâmil (İ. Bendiderya, Çev.). Kevser Yayınları.
Yılmaz, H. K. (2013). Ana Hatlarıyla Tasavvuf ve Tarikatlar (20. Baskı). Ensar Yayınları.
Yüce, A. (2005). Tasavvufta İnsan-ı Kâmil ve Mevlâna. Tasavvuf Dergisi, 14, 63–75.