M6:3672 — کامشان پر زخم از قرع لگام / سمشان مجروح از تحویل گام

Translation: Their palate is full of wounds from the bridle's strike; their hooves are injured from the pace of their steps. Meaning: This verse vividly describes the suffering of bridled horses, whose pain stems from apparent physical causes, yet they remain oblivious to the unseen Rider who is the ultimate director of their every movement.

Mowlana, in this verse, unveils a profound and eloquent wisdom. He delves into the parable of the 'bridle-less horse' and the 'invisible Rider,' a poignant critique aimed at natural scientists who become prisoners of merely visible and natural causes. The 'physicians' in the story of the ailing slave-girl, for instance, focused solely on the outward symptoms of illness, oblivious to the ultimate Rider who orchestrates all existence. This couplet paints a vivid picture of horses whose palates are wounded by the constant striking of the bridle, and whose hooves are injured from ceaseless treading. At first glance, anyone would attribute this suffering to the bridle itself and the act of stepping. However, Mowlana immediately uncovers a deeper layer of truth: these horses remain unaware that a 'skillful trainer' (rāyiz-e chost) sits upon their backs, one who is their 'master' (ostādīnama). Their restless wanderings and movements do not originate from the bridle alone; rather, they are 'from the disposition of the Beloved Rider' (tasrīf-e savār-e dūst-kām). This Rider is the one who, by His will, directs the horse hither and thither, while the bridle and the steps are merely instruments or visible manifestations of this divine disposition. In this parable, the universe itself is likened to the bridle-less horse. A natural scientist, whom Mowlana labels a 'slave of causes' (bandeh-ye sabab), becomes engrossed in the exploration of natural causality, attributing every event to its immediate antecedent. Yet, he remains 'veiled' (mohtajab) from the 'deceit of God' (makr-e Yazdān)—a term here signifying divine wisdom and providence. This scientist observes the horse, feeds it, heals its wounds, but fails to see the Rider. He only perceives the 'mover' (jonbandeh), yet overlooks the 'prime mover' (jonbāndandeh). This is precisely an epistemological point: we constantly gaze downwards, trapped beneath this ceiling of immediate perception, oblivious to what lies beyond—the Rider of the universe. This perspective resonates with the Ash'arite theological tradition, prominently represented by Ghazali, which radically denied contingent causality, asserting that no entity possesses inherent agency, and everything emanates directly from the divine. Mowlana, too, emphasizes here that apparent causes, however observable and influential, are ultimately subsumed under the will of the ultimate Agent. This is not merely a theological nuance but a profound existential insight: in our sufferings and the movements of our lives, we often seek the cause in the 'bridle' and the 'steps,' when the true commander, the 'Beloved Rider,' is ever-present and observing, steering the world towards a destination of which we are unaware. Therefore, this verse is an invitation to perceive the hidden hand of divine providence in all cosmic events.

Key takeaways

• Apparent and natural causes, however real, are merely instruments in the hand of a superior will guiding the universe.
• Oblivion to the 'Invisible Rider' (God) traps humanity in the closed loop of superficial causes, depriving it of hidden wisdom.
• The world is like a horse, driven by a 'Skillful Trainer' (master rider) towards an unseen destination; its pains and sufferings also stem from this higher providence.
• A superficial view attributes the horse's pain to the bridle and its steps; a profound view sees it as part of the Rider's command and journey.
• This verse critiques a reductionist mindset that fails to see the connection of material causes to a transcendent will.