M6:403 — گفت سلطان بلک آنچ از نفس زاد / ریع تقصیرست و دخل اجتهاد

Translation: The Sultan said: "Rather, whatever is born from the self, Is the yield of shortcoming, and the income of striving." Meaning: The Sultan, in this verse, asserts that all human actions stem from either personal negligence and failings or from deliberate, earnest effort and striving.

Mowlana, that master swimmer in the sea of gnosis, continuously strives in the Masnavi to balance the scales of free will and divine pre-determination. As I have often emphasized, he aims to provide a palatable answer even for the 'aqelan' — the rationalists and proponents of fatalism, who are, contrary to romantics, not a minority. He does not wish to convey that we are all compelled, or that an unseen hand directs every one of our movements. This particular verse, spoken through the voice of the Sultan, is a definitive response to this concern and an eloquent effort to lighten the burden of determinism and emphasize human agency.

In this narrative, the 'amirs' (nobles), seemingly influenced by fatalistic leanings, attribute 'Ayaz's' cleverness and acumen not to his own effort, but to 'divine grace' and 'fortune.' They argue, "This is a skill from His blessings, not the result of striving." This is a common argument: the moon's beauty, the rose's fragrance—all are perceived as God's unearned gifts, with no human effort involved.

However, the Sultan, who here serves as Mowlana's voice, explicitly rejects this view. He states: "Rather, whatever is born of the self, is the yield of shortcoming, and the income of striving." This statement is profoundly meaningful. 'Rīʿ' (ریع), in the context of agriculture, refers to the growth and increase of a harvest; for example, one says "rice yields a rich crop," meaning its volume expands and manifests. 'Dakhl' (دخل) signifies income or gain. The Sultan declares that everything that arises from the human 'nafs' (self)—every action, effect, and deed—is of two kinds and cannot be otherwise:

Firstly: "The yield of shortcoming." This means if we have shown negligence or laxity, if we have committed oversight, that negative outcome, that deficiency, that lack, is the progeny and growth of our own 'taqsīr' (shortcoming/negligence). It is not something imposed from outside. Just as a seed is planted and yields its crop, 'taqsīr' is a seed sown in the ground of the self that brings forth its 'rīʿ.' Our agency here lay in the choice not to be negligent.

Secondly: "The income of striving." If a positive result has accrued to us, if we have achieved a gain, that income and outcome are the product of our own exertion and effort; 'ijtehād' (اجتهاد) means to expend the utmost endeavor and diligence in an undertaking. This result is a consequence of our choice and will to embark on the path of striving. This interpretation is an unequivocal affirmation of human agency and our active role in shaping our destiny.

Mowlana immediately corroborates this perspective by referencing the story of Adam's repentance. If determinism were absolute, Adam, after his error, would not have said to God: "Rabbanā innā ẓalamnā anfusana" (Our Lord, we have wronged our own souls). Instead, he would have argued: "My God, this sin was my fate; since Your decree was such, what good would my prudence and foresight have done?" Yet, Adam accepted responsibility for his sin and attributed the wrongdoing to himself, which is clear proof of his free will. This perspective of Mowlana is empowering and hopeful, lifting humanity from the abyss of passivity and excuse-making, and calling us toward effort and responsibility.

Key takeaways

• Human beings are fully responsible for their actions and play an active role in shaping outcomes.
• This verse explicitly refutes fatalistic viewpoints that attribute every phenomenon solely to divine grace or fortune.
• Any negative result or deficiency in life is a direct consequence of one's own negligence and shortcomings.
• Conversely, every achievement and success stems from one's deliberate effort, striving, and exertion (ijtehād).
• Mowlana's perspective here balances free will and destiny, emphasizing the paramount importance of human agency.