{"title":"Rumi, Sufi spirituality and the teacher–disciple relationship in Elif Shafak’s The Forty Rules of Love","authors":"B. Gray","doi":"10.30674/SCRIPTA.84280","DOIUrl":null,"url":null,"abstract":"In William Patrick Patterson’s Struggle of the Magicians, a detailed study of the relationship between the prominent figures of Western esotericism, G. I. Gurdjieff and P. D. Ouspensky, he writes ‘Only in a time as confused as ours could one think that the teacher–student relationship – an archetypal and sacred form – exists as an option, rather than a necessary requirement, a station on the way’ (1997: 92). My paper examines the numerous ways in which the famous teacher–disciple relationship that existed between Muhammad Jalal ad-Din, known to the anglophone world as Rumi, and his spiritual guide and mentor, Shams of Tabriz, is represented in Elif Shafak’s novel The Forty Rules of Love (2010) and how her depiction of this relationship is predicated upon her knowledge of, and belief in, the general principles of what can be termed ‘Western Sufism’. Although she had previously thematised elements of Sufi dialectics in her earlier fiction and clear, if minor, references to Sufi philosophy permeated novels such as The Bastard of Istanbul (2007), Shafak’s fascination with the teachings of Rumi and Shams of Tabriz reaches its culmination and most significant artistic expression in The Forty Rules of Love. Published in 2010, the novel situates a fictionalised representation of the relationship between Rumi and Shams at the centre of the narrative and provides an overt depiction of the emanationalist, perennialist and universalist ethics contained within Sufi dialectics. In addition, given that Shafak’s text represents one of the more prominent and commercially successful contributions to what Amira El-Zein (2010: 71–85) has called ‘the Rumi phenomenon’ my paper examines how, in privileging the aesthetics and the interests of American readers over conveying a more complete and more nuanced image of Sufism, Shafak succumbs to the oversimplification and decontextualisation of Rumi’s teachings perpetrated by the Western popularisers of his work.","PeriodicalId":31013,"journal":{"name":"Scripta Instituti Donneriani Aboensis","volume":"1 1","pages":""},"PeriodicalIF":0.0000,"publicationDate":"2019-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"1","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Scripta Instituti Donneriani Aboensis","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.30674/SCRIPTA.84280","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 1
Abstract
In William Patrick Patterson’s Struggle of the Magicians, a detailed study of the relationship between the prominent figures of Western esotericism, G. I. Gurdjieff and P. D. Ouspensky, he writes ‘Only in a time as confused as ours could one think that the teacher–student relationship – an archetypal and sacred form – exists as an option, rather than a necessary requirement, a station on the way’ (1997: 92). My paper examines the numerous ways in which the famous teacher–disciple relationship that existed between Muhammad Jalal ad-Din, known to the anglophone world as Rumi, and his spiritual guide and mentor, Shams of Tabriz, is represented in Elif Shafak’s novel The Forty Rules of Love (2010) and how her depiction of this relationship is predicated upon her knowledge of, and belief in, the general principles of what can be termed ‘Western Sufism’. Although she had previously thematised elements of Sufi dialectics in her earlier fiction and clear, if minor, references to Sufi philosophy permeated novels such as The Bastard of Istanbul (2007), Shafak’s fascination with the teachings of Rumi and Shams of Tabriz reaches its culmination and most significant artistic expression in The Forty Rules of Love. Published in 2010, the novel situates a fictionalised representation of the relationship between Rumi and Shams at the centre of the narrative and provides an overt depiction of the emanationalist, perennialist and universalist ethics contained within Sufi dialectics. In addition, given that Shafak’s text represents one of the more prominent and commercially successful contributions to what Amira El-Zein (2010: 71–85) has called ‘the Rumi phenomenon’ my paper examines how, in privileging the aesthetics and the interests of American readers over conveying a more complete and more nuanced image of Sufism, Shafak succumbs to the oversimplification and decontextualisation of Rumi’s teachings perpetrated by the Western popularisers of his work.
在威廉·帕特里克·帕特森(William Patrick Patterson)的《魔术师的斗争》(Struggle of the Magicians)一书中,他详细研究了西方密教的杰出人物G.I.Gurdgieff和P.D.Ouspensky之间的关系,他写道:“只有在我们这样困惑的时代,人们才能认为师生关系——一种原型和神圣的形式——是一种选择,而不是一种必要的要求,途中的车站”(1997:92)。我的论文考察了穆罕默德·贾拉勒·丁(英语世界称为鲁米)和他的精神导师兼导师大不里士的沙姆斯之间存在的著名师生关系在埃利夫·沙法克的小说《爱的四十条规则》(2010)中的多种表现方式,以及她对这种关系的描述是如何基于她对,所谓“西方苏菲主义”的一般原则。尽管沙法克之前在她的早期小说中主题化了苏菲辩证法的元素,并在《伊斯坦布尔的混蛋》(2007)等小说中明确(如果很小的话)提及苏菲哲学,但她对鲁米和大不里士的沙姆斯教义的迷恋在《爱的四十条规则》中达到了顶峰,也是最重要的艺术表达。这部小说出版于2010年,将鲁米和沙姆斯之间关系的虚构呈现置于叙事的中心,并公开描绘了苏菲辩证法中所包含的散发主义、永恒主义和普世主义伦理。此外,鉴于Shafak的文本代表了Amira El Zein(2010:71-85)所称的“鲁米现象”的一个更突出和商业上更成功的贡献,我的论文探讨了在赋予美国读者的美学和利益以优先于传达更完整、更微妙的苏菲主义形象的同时,沙法克屈服于西方大众对鲁米教义的过度简化和去文本化。