M6:420 — فعل را در غیب صورت می‌کنند / فعل دزدی را نه داری می‌زنند

Translation: In the unseen, they give form to deeds; Is not the act of stealing punished by the gallows? Meaning: Mowlana suggests that the consequences and punishments for human actions, such as theft, are inherently shaped and established within the hidden, unseen realm of existence, rather than being mere human conventions.

This beyt presents one of Mowlana's unique and, I must admit, somewhat challenging insights, articulated in the sixth book of the Masnavi during his later years. In this section, he firmly places emphasis on free will, arguing against determinism. The fundamental question he addresses is whether the punishment for an action is merely a human construct, or if it possesses a deeper root in the fabric of existence.

Mowlana asserts that deeds are given form in the unseen realm (fī al-ghayb). This means that every action emanating from us possesses a pre-determined form and essence in the unseen world, containing within itself its inherent reward or punishment. To illustrate this point, he uses the example of theft, posing a rhetorical question: "Is not the act of stealing punished by the gallows?" Here, he refers not to petty larceny, but to armed robbery or banditry, a crime with specific, severe punishments mentioned in the Quran.

The core of Mowlana's argument is that these punishments are not mere products of human intellect or social contracts. Hanging, in itself, bears no inherent resemblance to the act of stealing. Yet, Mowlana declares that this is "the image/design of the all-knowing God"; it is a divine decree that God, the All-Knower of the unseen, has impressed upon the hearts of judges and rulers. In other words, even the very act of judicial judgment and the assignment of rewards or punishments stem from divine inspiration. Humans did not arbitrarily devise these penalties for murder or theft; rather, a spirit was breathed into them, leading these thoughts and measures to arise in their minds.

I extend this point by suggesting that while Mowlana clearly views these as divine inspirations rooted in prophetic teachings, it is also plausible to consider that the form and modality of these punishments might evolve over time. Perhaps, if Mowlana lived in our era, he might say that God has today inspired us not to hang or execute, but to employ different methods of punishment. Such a change in form would not invalidate the divine origin of the punitive principle itself.

However, the more subtle and profound implication of this beyt, beyond mere divine inspiration, is that if we conceptualize the matter as Mowlana suggests, then it is as if the action itself determines its own punishment. In other words, the link between an action and its consequence is not a conventional or arbitrary connection, but a real, intrinsic one. An action, like a cause, brings forth its own effect, and that effect is the natural consequence of its cause. This is a crucial distinction, for in this view, God has instantiated this fundamental relationship in the unseen. This perspective transforms punishment into something more inherent and natural to the act, rather than simply an external, contractual imposition.

Accepting this view, I concede, is not without its difficulties. Nevertheless, within the framework of the debate between free will and determinism, this perspective profoundly strengthens the case for human responsibility. If our actions and their consequences are intrinsically intertwined in this manner, then one can no longer blame fate or destiny for one's misdeeds. The suffering we endure is the direct result of our own actions, not ill fortune. This is where Mowlana emphatically states: "Blame your own self, for you yourself have sown it / Reconcile with the justice and truth of God." This beyt teaches us that in the depths of existence, a system of justice is established, one that has already given form to the consequences of our deeds in the unseen, and it is we ourselves who, through our choices, bring these unseen forms into actuality.

Key takeaways

• Human punishments have a divine origin, not merely a human contractual basis.
• Actions are given form in the unseen realm, and their rewards or punishments are intrinsic to their nature.
• Divine inspiration guides rulers and judges in shaping legal and penal systems.
• The connection between an action and its consequence is a real, causal link, not a conventional one.
• This perspective emphasizes human responsibility, rejecting excuses based on fate or destiny.