M6:3688 — پس سبب گردان چو دم خر بود / تکیه بر وی کم کنی بهتر بود

Translation: Since the turning-cause is like a donkey's tail, It is better to rely less upon it. Meaning: Rumi asserts that apparent causes in the world are merely like a donkey's tail—they seem to move things, but a hidden rider controls the true direction. Therefore, one should not place absolute trust in these visible causes, as events can always unfold contrary to expectations.

This couplet presents a profound critique of causality and determinism, calling for intellectual and practical humility in the face of destiny. I have often argued that Rumi, in this universe, is at odds with Marxist historical determinism, Kantian scientific certainty, and even Greek sophistry. He states that we assume continuity and causality in the world, rather than these being self-evident truths. As Ghazali famously said, it is not God’s habit to turn a bull into a donkey, but if it were to happen, one should not be surprised, for nothing is impossible in this realm.

Rumi seeks to convey that this seemingly docile and well-ordered horse of nature, in which we perceive continuity, in fact has a rider. It is not our mind that imposes continuity upon nature; rather, another hand is at play. He illustrates this with vivid examples: sometimes an arrow shot to the right veers to the left; you pursue a deer but catch a pig; you strive to amass wealth but end up in prison; you dig a pit for others but fall into it yourself. In such moments, one must awaken and ask: “Since the turning-cause is like a donkey's tail / It is better to rely less upon it.” The donkey's tail moves, but it is the donkey, with its rider, that truly moves, not the tail. One should not place absolute trust in the donkey’s tail.

This perspective in no way advocates for abandoning means and causes. On the contrary, Rumi emphasizes the necessity of relying on means, but never with one hundred percent certainty. He advises: “And if you grasp a cause, do not take it as absolute proof / For many calamities lie hidden beneath it.” This “prudence and caution” stems from the principle of “exception” (esthesnā). It means one must always allow for the possibility that destiny or God may make a donkey appear as a goat, thus inverting reality, especially when one strives for a desired outcome with fervent love.

Rumi’s outlook leads us to two crucial forms of humility: first, “scientific humility,” which acknowledges that our knowledge of the world is limited and fragile, devoid of absolute certainty. Scientific laws, however precise, may be invalidated tomorrow. Second, “practical humility,” which recognizes that we are not the “masters” of this world, and that control over affairs is not entirely in our hands. The future of history is neither fixed nor certain; our actions do not guarantee specific outcomes. Our predictions, especially in history, are always fragile. I have often cited the example of Marxism, which, claiming to have discovered the scientific laws of history, made predictions none of which materialized. This was a “poverty of imagination,” an inability to conceive that events might unfold differently.

This “excellent insight” also applies to personal life. As stated in the Nahj al-Balaghah: “I came to know God by the breaking of resolves and the nullification of intentions.” When you set out and plan, but suddenly everything goes awry, from this you must understand that the world does not move on its own accord; another force guides it. These apparent disruptions in affairs are, as it were, signs of another will that holds the reins of this horse. These are what awaken humanity from the slumber of heedlessness, revealing that there is no reason for the world or its future to always be as we perceive it.

Key takeaways

• Apparent causes are mere intermediaries and should not be trusted absolutely.
• Causality in the world is subordinate to a hidden will, not a self-contained or definitive truth.
• When plans and endeavors fail, it is a sign of a transcendent power at work.
• This couplet critiques historical and scientific determinism, emphasizing the unpredictability of the future.
• Rumi advocates for two types of humility: intellectual humility regarding the limits of knowledge, and practical humility before the turns of fate.
• The saying "I knew God by the breaking of resolves" from Nahj al-Balaghah aligns with Rumi’s view, linking knowledge of God to the disruption of human plans.