Self-Sacrifice in the Masnavi-ye Ma'navi Based on al-Farabi’s Concept of Happiness

Abstract

Self-sacrifice is an ethical form of conduct in which an individual, by relinquishing part of their own interests, possessions, or comfort, gives priority to the good and needs of another over personal benefit. In Rumi’s Masnavi-ye Ma'navi, this concept is manifested through such acts as giving away one’s possessions, assisting others, enduring suffering and danger, rescuing others, and demonstrating a willingness to sacrifice one’s life. The central problem of the present study is to elucidate the place of self-sacrifice within the ethical system of the Masnavi and to examine its relationship with the concept of happiness in the thought of al-Farabi and Rumi. In al-Farabi’s philosophy, happiness constitutes the ultimate end of human life and the absolute good, and its attainment is closely associated with human perfection, virtue, and social life. Accordingly, relinquishing personal interests and participating in the good of others, insofar as such conduct arises from a virtuous disposition and conscious volition, can contribute to the realization of happiness. In Rumi’s thought, likewise, love and liberation from the ego and self-centeredness provide the grounds for transcending individual interests and attending to the good of others. Employing a descriptive-analytical method and drawing on textual evidence from the Masnavi, the present study examines instances of self-sacrifice and analyzes them in relation to the concepts of good, virtue, perfection, and happiness in the thought of al-Farabi and Rumi. The findings indicate that self-sacrifice in the Masnavi is not merely an emotional or social behavior; rather, in many instances, it represents a manifestation of transcending self-centeredness and actualizing a virtuous character. Such conduct begins at the level of empathy and assistance and reaches its highest forms in the giving away of possessions, the endurance of suffering and danger, the relinquishment of personal rights, and the willingness to sacrifice one’s life. On this basis, self-sacrifice may be regarded as a practical manifestation of preferring the good over personal interest and participating in the good of others, which can be explained within al-Farabi’s happiness-oriented ethical framework and Rumi’s emphasis on liberation from the self and the attainment of human perfection.