M1:90 — هر چه بر تو آید از ظلمات و غم / آن ز بی‌باکی و گستاخیست هم

Translation: Whatever darkness and grief descend upon you, All of it stems from your own recklessness and insolence.

Meaning: Mawlana asserts that every form of suffering, sorrow, and spiritual darkness an individual experiences is a direct consequence of their own impropriety, insolence, or audacity in the face of the Divine; our heedless actions, in essence, summon calamity upon us.

In this verse, we encounter one of the most fundamental teachings of the Masnavi, and indeed, Mawlana's central perspective on the relationship between human action and destiny. Mawlana unequivocally states that any darkness or grief that befalls you is rooted in your own impropriety and insolence. This statement carries significant weight, as it directly places the responsibility for all suffering upon the individual.

To grasp the depth of this assertion, we must delve into Mawlana's concept of adab (propriety). Adab is not merely about outward decorum; it is about aligning oneself with the cosmic order and divine laws. Bi-bāki (recklessness) and gostākhi (insolence) represent disobedience to this order, transgressing limits, and crossing boundaries. Mawlana employs Quranic and Torah narratives to illustrate this principle. The story of Moses' people and the heavenly food (manna and salwā) serves as a clear example. When the Children of Israel, out of recklessness and greed, demanded garlic, lentils, and onions instead of being content with the existing bounty, the divine provision was cut off from them. These excessive demands epitomized the bi-adabi that led to deprivation. Another tale Mawlana alludes to is the Mā'ida (Table) of Jesus; the disciples, with their impropriety, gathered leftovers like beggars, despite Jesus' assurance that the bounty was perpetual. This insolence, too, resulted in the cessation of grace.

Mawlana extends this teaching beyond prophetic narratives, generalizing it to universal laws of existence. He believes that every act of impropriety, whether disobedience to the Sharia or ingratitude for blessings, carries grave consequences. For instance, if people fail to pay their zakāt (alms), drought will ensue (abr barnāyad pay-i manʿ-i zakāt – 'no cloud will rise on account of withholding zakāt'); and if zinā (fornication/adultery) becomes prevalent in a society, plague and widespread diseases will afflict it (va zi zinā oftad wabā andar jihāt – 'and from zinā will plague fall upon regions'). This perspective is deeply rooted in ancient divine wisdom, frequently emphasized in the Quran. God states concerning the people of Saba that their disbelief led to the flood of ʿAram, and in Surah An-Nahl, He speaks of a secure town whose ingratitude for blessings caused it to experience hunger and fear. Conversely, He promises that if the inhabitants of towns believe and are righteous, the blessings of heaven and earth will be opened upon them.

This strong link between action and consequence – between adab and divine mercy, and bi-adabi and retribution – is evident not only in our religious texts but also in the prevailing thoughts of many world religions. According to Mawlana, this is a cosmic law: any change in a person's state, in their spirit, character, and deeds, consequently brings about a change in the divine blessings in their life. Thus, suffering and calamities are signs indicating where we have been reckless or insolent, exceeding our bounds. This verse is a call to self-reflection and a re-evaluation of our actions, urging us to realize that we are often the architects of our own sorrows.

Key takeaways

• All suffering and calamity stem from one's own impropriety and insolence; this is a cosmic law.
• Adab (propriety) transcends mere etiquette; it is alignment with the cosmic order and divine laws.
• Impropriety and disobedience, whether ingratitude or transgression of religious law, have adverse worldly consequences.
• Mawlana illustrates this principle through Quranic narratives, such as the story of Moses' people and the heavenly Manna.
• Cosmic laws, like the link between zakāt and rainfall, or zinā and disease, are generalized examples of this principle.
• This perspective places full responsibility for destiny upon humans, inviting them to self-reflection and rectification.