Cause and effect in Rumi's Masnavi

The discussion of the law of causality is one of the oldest human issues, causality is a kind of relationship between cause and effect. Aristotle has divided the cause into four causes. One of them is the causal cause, which whenever the sages and theologians talk about the cause in the discussion of the law of causality, they mean the causal cause. In Masnavi, Rumi has used cause and effect instead of cause and cause instead of effect. Rumi sometimes uses the term effect instead of effect and the term tradition instead of habit. The Ash'arites reject the law of causality and believe in Aadatollah instead. Some have considered Rumi a Ash'arite and therefore called him a denier of the principle of causality, while Rumi does not deny the law of causality; Rather, while he calls the world the world of causes, he considers the set of apparent and hidden causes in the possession of the causal cause, which acts as it wishes. Rumi considers the Qur'an, the prophets, special servants, and Shams as possessing causes that have the power to destroy causes. At times, he considers himself a sophist and sometimes to some extent approaches the Shiite thought "Amr Bayn Al-Amrin" and sometimes to the Mu'tazilite method; Of course, not explicitly and simply in the discussion of the law of causation, Rumi does not simply fit into these boundaries. Several reasons have been stated that show Rumi's belief in the law of causation.