Mehmet Akif Ersoy, kalemini toplumun hizmetine adayan ve cemiyetin sefaletini, coşkusunu, acısını yansıtan bir şairdir. Onun ferdi duygularında bile toplumsal bir yön bulunur; bu nedenle o, cemiyetin ruhuyla bütünleşmiş adeta cemiyetin bireyde tezahürüdür. O bazen mahalle kahvesinde, mezarlıkta, meyhanede bazen de bir hastanın başucunda görünür. Bu sahneleri bir ressam edasıyla yansıtarak cemiyetin içinde bulunduğu duruma ayna tutar. Akif; toplumda gördüğü cehalet, tembellik, kavmiyetçilik, Batı'yı yanlış anlama vb. olumsuzluklar karşısında sessiz kalamaz ve en hassas yerine dokunulmuş bir volkan gibi etrafına kıvılcımlar saçar. Bu kıvılcımlar cemiyetin sefaletine bir başkaldırı/isyandır. Onun isyanı, kaynağını sonsuz varlıktan alan ruhsal bir değişimi amaçlar. Bu değişim daha mükemmel bir düzen ve değere bir çağrıdır. Onun çağrısında menfaat, kin ve hüsran yoktur; aksine ümit, çıkış, mutluluk ve sevgi vardır. Âkif' in kaynağını sonsuz varlıktan alan isyan hareketiyle Stirner, J.J Rousseau ve Nietzsche gibi ahlak filozoflarının isyanı birbirinden farklıdır. Nietzsche, insanın mutluluğunu kuvvetlinin hâkimiyetinde arar. Ona göre, zayıflar güçlülerin karşısında yok olmalı ve böylece zayıflıktan arınmış güçlü, mükemmel insan tipleri ortaya çıkmalıdır. J.J. Rousseau'ya göre ahlak, doğaya dönüşle gerçekleşir. O, toplumun insanın yüce duygularını yok ettiğini ve yerine menfaati koyduğunu söyler. Stirner ise insanın mutluluğunu bencillikte arar. O, benliği sınırlayan ahlak, din, tabiat ve topluma isyan eder. Âkif ve diğer filozofları birbirinden ayıran temel fark, birinin ferdi yetersizliği neticesinde Allah'a katılması ve Allah'a ulaşarak yetersizliklerinden kurtulması; diğerlerinin ise Allah'a yönelmeyip kendi ahlak kurallarını oluşturma düşüncesidir

Mehmet Akif Ersoy is a poet who dedicated to the service of society and the enthusiasm that reflects the suffering the misery of society. Even in his individual feeling, there is a social way. Therefore, he is integrated with the community spirit is indeed the manifestation of society. Sometimes he is seen in a neighborhood coffee, cemetery or in a pub and sometimes he is seen in a patient’s beside. He keeps light to his society by reflecting these stages as a painter. Akif sees ignorance, laziness, radical discrimination, misunderstand of west etc. in the society so he doesn’t be slient to these bad situation. He sparks to sheet to surroundings as the most vulnerable volcane. These sparks are rebellion to the misery of society. His rebellion purposes spiritual change which takes ıts source to the endless being. This change is a call to the a more perfect order and value. These is no benefit, hatred and frustration in his call, unlike there are hope, exit, happines and love. There is a difference between Akif’s rebellion movement which takes its source to the endless being and Stirner, J.J Rousseau, Nietzche, Socretes, Kant whom they are moral philosophers. Nietzche, calls people’s happiness to strong’s dominance. According to him, weak people should be disappear against strong people and so, perfect, strong person types come up. According to J.J. Rousseau, morality realizes with nature returning. He thinks that society exterminates person’s süblime feelings and benefit come up. Stirner thinks different. He calls person’s happiness in selfishness. He opposes to the limit of self morality, religion, nature and society. There is a basic difference between Akif and other philosophers. Akif participates to the God the result of his individual deficiencies and he escapes his deficiencies by reaching to the God. But other philosophers want to create their moral rules and they don’t reach to the God Rebellion starts before human’s earth adventure. It is different according to ages and terms but today, it is still valid. Rebellion in Turkish dictionary “being rebellion, contradiction to current order, riot, attempt, revolte” is defined. Rebellion morality is not passion and benefit. It is a movement that person reaches more good and excellence. This movement starts with rejecting or criticizing the current order. This critism is not a chaos and confusing. It is a longing to better order. Thus, Mehmet Akif Ersoy witnesses a term which lots of disaster, a huge empire that stands against fragmentation, the result of inner and outer contention occuring a chaotic environment. He revolts misery of society and bad condition in streets, mosques, newspapers and magazines. He dreams up a better days. He is a an action man who struggles this dream for a lifetime. In Akif’s based on rebellion, there is a spiritual movement that aims human liberation. This movement is a travel to God passing human stages. Because he calls moral changing sources in Koran and the true source of Islam. In this context, Akif’s rebellion is a call to Koran. This call convers to a scream against to ignorance, exploitation, laziness and misunderstand of west etc. Akif’s rebellion morality is different from Rousseau, Stirner and Nietzche’s ethics. Rousseau vocalizes an ideal society how it should be in community convention. This work ignores source of power to God and instead of this people and law are put. By reason of, source of sovereignty is not God or King, it is people. Community order that directs to the people and laws are important doesn’t ensure person’s happiness. The solidarity seed that human established orient to nature. Stirner calls the happiness values in selfishness. According to him, society state, morality and as religion all obstacles should be destroy, because these prevents personality, so human is free and lives happily as only himself. Individuals happiness is ensured moving to instict and moving away from the pain soul, working pleasant feeling. In this context, Stirner idealizes individual’s egos and insticts and revolts all values that prevent this. Nietzche explains happiness of human with nature laws. According to him, human makes war for selfish requests and in the end strongs keeps up. In other words, powerlesses are extracted top person is coming up. In this context, Nietzche, revoltes all moral system that against the law of life. Instead of this, strong human’s values are moving in that making war in nature. Top person how strong it is, how ethical it is. Safahat which descripes Akif’s ethics and scream is consisting of seven part. First two section are picture of society. These pictures decripes ignorance, exploitation, laziness, misunderstand of West etc. In Neighborhood Cafe, Patient, Pub, Blind Neyzen, No Stop, Old Woman and Ömer etc. works there is no Akif, there is a community situation. Third section that names “Sounds of Right” takes the topic which irregularity of social life, leaving from religion of basis. Akif thinks that these problems are result of leaving from religious basis with verses and hadiths. He also thinks for liberation there should be blamelessness in the beginning years of Islam. In Fatih Rostrum section, he emphaizes without getting away our own values, we should take working mind from West. In this section, Akif criticizes people who don’t think their future concern, lazy, pessimistic and imitating luxury and entertainment life in West. Safahat’s fifth section “Memories” consist of journeys made in past for better understanding of lived term. Akif mentions Medina, Egypt and Berlin memories. He transfers East and West, past and present with comparison. This situtation evokes Akif’s escaping of past who is not pleased with present reality. He revolts moral status in that term and dreams up bright days in the past. Also, spending time in Berlin provides opportunity to know better East and West to him. Akif tries to create Asım figure which solutions of negative situations in Safahat. Asım “six section of Safahat” is a soul of his statue. He reflects Hocazade, Köse İmam, between Emin and Asım dialogues, deteriorated family life, wrong governance mentality, madrasah, school conflict etc. problems. He puts forward Asım figure to solve all problems. He typifies struggle desire and hope against all problems. In “Çanakkale Martries” poem Asım’s generation is an indicate that running from one front to another front, protect national identity and spiritual value and not chewing against to foes. After firing foes to homeland, Asım goes to West for bringing science and this creates a new struggle start. This struggle is a new intellectual creation that is not offended in our “soul’s feature” bundled with science and tecnical information in West. Asım is a new intellectual type. Also, he is an ideal intellectual type who is not keeping away our own values and benefits East and West cultures. Safahat last section is “Shadows”. In this section, he would rather not social issues, he prefers own egos. After noticing lackes of social life. He sees own insufficiency and revolts to own ego. Akif’s rebellion of his own ego, escaping from soul’s ambition and insufficiency is a result of desiring merged to God. In this context, giving up his own ego, he integrates with his creative and lives happily because of fullfillment task. Mehmet Akif Ersoy was born in Istanbul, Fatih district which was considered Islam culture and civilization head city in 19. centuries last quarter. Fatih district is an important district because of Ottoman and Islam culture and it harbours immortal monument spending in this spiritual corridors of district in his childhood. He expresses resurrection of individual and social hugging from “soul’s feature”s multidirectional collapse term. This soul should be occur with again interpreted according to century condition by taking its root of true sources. In this context, Akif feels material and spiritual spaces in his own soul and revolts ignorance, laziness, hopelessness, tribalism, mimicry etc social wounds. Akif’s rebellion takes its sources from endless presence. In this context, his rebellion is a call to Islam and Koran which is God’s movement in our soul. In his call, there is no benefit, frustration and hatred. Unlike, there is hope, happiness and love. Akif waits a change both individual and social but this change is s spiritual change that takes its change basis from Koran aiming at spiritual and moral change. Akif revolts misery and moral depression at street, mosques, newspaper and magazines. “Safahat” is a picture to individual and society. Neighborhood Cafe, Patient, Pub, Blind Neyzen, No Stop, Old Woman and Ömer etc Works reflect solid reality to the society. Ignorance, exploitation, laziness, misunderstanding of West as consepts are pain reality and shaking deeply negatives both individual and society. Against these negatives, Akif’s cry is a movement to perfect, more perfect. This movement that against to moral misery in society calls more perfect values and it is wrapped a structure by getting out of oneself, hugging all humanity; because Akif’s rebellion movement passes individual, family, society and humanity phases and reaches to God. He revolts insufficiencies in society and individual and shows solution, exit ways. Akif’s taking its source from endless existence rebellion movement is different from Stirner, J.J. Rousseau and Nietzche as moral philosophers’s rebellion. There is a basic difference between Akif and other philosophers. Akif joins to God as a result of individual insufficiency and escaping from insufficiencies by reaching to God but other philosophers think their own moral rules without fronting to God. In this context, Akif’s revolt is different from Stirner, J.J Rousseau and Nietzche as moral philosophers. It is a scream that calls humanity to endless