Masnavi contains various stories about the Radhidun. The image that Rumi draws of such personalities has differences and commonalities with their historical face. In this essay, the authors compare the concepts and themes expressed in Masnavi with historical narratives and aim to prove the point that the language used in Masnavi, from the beginning to the end, is a mystical-literary language and speaks of a special semantic construction. In such a language, one of the most effective means and tools is to use allegory and symbol in a non-historical way, which has a tremendous capacity and worthy of reflection in expressing themes and concepts. This point is manifested with great frequency in Masnavi. In the structure of historical stories and narratives, especially what he says about the Rashidun, Rumi is more interested in expanding and generalizing mystical-ethical concepts in a literary format, which sometimes does not even have historical roots, rather than trying to express historical events in a timely manner. And if it has this root, it has a considerable distance from the event itself in terms of human, temporal and spatial elements. In other words, Rumi considered only the hidden and internal concepts of the narrations, not the real and historical context of the events. This article seeks to answer two fundamental questions: 1- What is the relationship between the themes and concepts conveyed in Masnavi with authentic and pure historical narrations? 2- What has been the effect of such use of history in the mystical-literary field in the historical understanding of people in recent times?
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