M1:606 — ما چو شطرنجیم اندر بُرد و مات / بُرد و مات ما ز توست ای خوش صفات

Translation: We are like chess pieces in winning and checkmate; Our winning and checkmate are from You, O You of beautiful attributes. Meaning: This couplet illustrates that human beings, in the game of life, are like chess pieces; their every move, victory, and defeat are ultimately determined by the Divine, the possessor of all beautiful attributes.

I firmly believe this couplet represents one of Rumi’s pinnacles in explaining the unity of divine actions (Tawhid Af'ali) and the ontological nature of humanity. In this section of the Masnavi, which can rightly be considered Rumi’s own commentary on the meaning of humanity's 'reed-like' and 'non-existent' nature, he employs three analogies to convey one fundamental truth: 'We are like reeds, and the sound within us is from You,' 'We are like mountains, and the echo within us is from You,' and 'We are like chess pieces in winning and checkmate.' What we see in this specific couplet, 'We are like chess pieces,' is an extension of that very sense of ontological emptiness that we previously explored through the metaphor of the reed.

By our own account, we are 'no,' we are 'non-existence'; like chess pieces that possess neither the will to win nor the power to be checkmated. All their movement and destiny emanate from the hand of the player. This image introduces humanity as a being whose existence, capabilities, and even the ups and downs of life, all, are bestowed by a transcendental source beyond itself. 'Our winning and checkmate are from You, O You of beautiful attributes'; this means that all the beautiful attributes in the world, connected to the essence of the Almighty Truth, form the basis of this orchestration and providence. We are contingent beings who are, by ourselves, non-existent, and only through the assistance of the Absolute Being do we take on the color of existence and become players on the world stage.

Rumi, through this expression, elaborates on Tawhid Af'ali so profoundly that it leaves no room for us to view ourselves as independent agents. Elsewhere, he explains this same concept with the analogy of the 'banner-lion': 'We are all lions, but banner-lions / Our charge comes from the wind, moment by moment.' That is, we are like lions emblazoned on flags; we have no inherent movement, and if a charge is seen from us, it comes from the unseen wind that blows upon the flag. That unseen wind is the very essence of Truth (God) that sets our being into motion and determines our winning and checkmate. We do not charge; rather, 'our charge comes from the wind, moment by moment.'

I must emphasize that Rumi's statement is by no means an affirmation of absolute determinism (Jabr). He himself addresses this point later in the same discussion: 'This is not determinism; this is the meaning of Divine Majesty (Jabbari) / The mention of Jabbari is for lamentation.' This acknowledgment of the absolute power of Truth, instead of shackling us, draws us to His court to realize our helplessness and, through this portal, find our way to the ocean of His 'Jabbariyyat' and grandeur. This describes the ontological emptiness of humanity and explains that we are all reeds; Rumi himself is a reed, and all others are, in this respect, like reeds – there is no difference. However, some reeds become vessels for inspiration, while others do not. But in terms of ontology, they are all on the same rank: they are hollow, they are contingent beings, they are not the Necessary Being, and to exist and enter the stage of being, they are dependent on someone or something to grant them existence.

Key takeaways

• Human beings possess an intrinsic ontological nothingness; their existence depends on the Divine breath and will.
• All victories and defeats in our lives originate from God's will and are attributable to His attributes.
• This perspective reflects the unity of divine actions (Tawhid Af'ali), not rigid determinism, showcasing God's majesty and man's intrinsic helplessness.
• Humans are like inanimate chess pieces in the cosmic game, with God as the ultimate Player and orchestrator.
• Understanding this couplet fosters humility and gratitude, rather than pride or self-conceit, before Absolute Power.