Document Type : Research Article
Authors
1
PhD Candidate in Persian Language and Literature, Ferdowsi University of Mashhad, Mashhad, Iran.
2
Professor in Persian Language and Literature, Ferdowsi University of Mashhad, Mashhad, Iran.
3
Associate Professor in English Language and Literature, Department of English, Ferdowsi University of Mashhad, Mashhad, Iran.
Abstract
It is often assumed that the discourses of jurisprudence (fiqh) and mysticism (irfan), and by extension, jurists (fuqaha) and mystics (sufis), hold an antagonistic or contradictory relationship, as though fiqh and Sufism are inherently irreconcilable. Both discourses are also perceived as monolithic and impermeable, rigorously avoiding any form of interaction with one another. However, throughout history, numerous figures have emerged who, while attaining high positions in jurisprudence, also exhibited profound mystical inclinations, to the extent that they could be described as mystic-jurists (arif-faqih). Similar perceptions exist regarding the relationship between the discourses of Sufism and politics. Yet, in reality, the three discourses of politics, jurisprudence, and Sufism have historically shared numerous dependencies, connections, and convergences. On the other hand, when we examine the discursive elements of politics, jurisprudence, and Sufism, we find instances where they appear irreconcilable. This study seeks to explore how seemingly incompatible discourses were integrated in the life and persona of Rumi (Mawlana). Our approach involves textual analysis and the application of discourse analysis theory. In the end, we demonstrate that the political, jurisprudential, economic, and mystical discourses were interwoven throughout all periods of Rumi’s life. The notion that Rumi’s life can be divided into two entirely separate and opposing phases is, therefore, incorrect.
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