M6:1441 — جبر باشد پر و بال کاملان / جبر هم زندان و بند کاهلان

Translation: Predetermination is the wings and feathers of the perfected ones; Predetermination is also the prison and chains of the indolent. Meaning: This verse articulates that divine decree, or predetermination, acts as either an empowering force or a paralyzing constraint, depending on an individual's inner state and effort. The spiritually adept harness it for ascent, while the lazy use it as an excuse for inaction.

I have often spoken about Rumi's nuanced perspective on predetermination (jabr) and free will (ikhtiyār), a stance that places him in a mediating position—neither a strict determinist nor an absolute proponent of free will. He himself, at times, yearned for God to grant him a single creed to resolve this perplexity, saying, ’Grant me one creed, not ten!’ Yet, the truth is, this very tension is the essence of wisdom. Here, Rumi points to a profound paradox: the same predetermined force that acts as the wings of the perfected ones (kāmilān) becomes the prison of the indolent (kāhilān). This is not a contradiction, but a profound reality that Rumi skillfully unveils.

Jabr, in this context, refers to divine decree, fate, and the absolute power of God, which permeates all existence. Rumi teaches us that this divine power is, in itself, neutral. However, its function in each individual transforms according to their existential capacity and inner disposition. Wings and feathers are merely tools granted to us. One can soar with them to the graveyard, like crows, or ascend to the rose garden, like falcons and eagles. This immense life force, this unalterable destiny, is precisely the power to unfurl one's wings. Which direction we choose to fly depends on our effort and intention. The kāmilān, those who have embarked upon and attained spiritual maturity, leverage this jabrī force to its utmost potential. They understand that every action has a cause and that the world operates on the principle of necessity. Within this sphere of necessity, they choose the noblest and most beneficial actions. They perceive jabr as an impetus to increase their devotion (raghbat afzā dar sujūd), not as an excuse for lethargy and inertia (khumūd).

Conversely, the kāhilān—those lacking ambition and spirit—transform this very jabr into a justification for their inaction and shortcomings. They argue, 'If everything is predetermined and out of our hands, why should we do anything? Let whatever will happen, happen.' This view is profoundly mistaken, and Rumi vehemently opposes it. He explicitly states that his discussions on the unity of divine actions (tawhīd-e afʿālī) and God's absolute power should not lead to passive fatalism. This is a dafʿ-e dakhl-e muqaddar, a preemptive rebuttal to a common misunderstanding. As he says elsewhere, 'Unless You desire, no one desires anything.' Our own will and desire, though ultimately stemming from divine will, have been delegated to us. We possess free will, and this freedom, too, is from God.

Rumi illustrates this point with the example of the Nile's water. In Moses's time, the Nile's water was clear and sweet for Moses's followers, but it turned into blood for Pharaoh's people. The water itself did not change; rather, its effect varied for the two different groups. Even half-drunk water, passing from a believer's hand to a disbeliever's, would turn to blood. This demonstrates that an external reality or force manifests differently depending on the recipient. This very jabr is wings for the believer (muʾmin) and blood and chains for the disbeliever (gabr) or the lazy.

Therefore, the power that God has placed at the disposal of all of us—our intellect, senses, bodily faculties, and even opportunities—is the very power that can be employed for good or ill. The Quran also affirms: 'To all We extend Our bounty, to these as to those, from the bounty of your Lord; and the bounty of your Lord is not confined' (Quran 17:20). We assist everyone, the good and the bad. This pervasive divine assistance enables both groups, the kāmilān and the kāhilān, to act. The choice of how to utilize this aid rests with us. The kāmilān use it to 'fly towards the Sultan,' while the kāhilān use it to go 'to the graveyard.' This verse teaches us that the responsibility for our actions, even within a world of divine jabr and destiny, rests squarely upon us, and that divine destiny is not an excuse for inertia but the very field for our effort and free will.

Key takeaways

• Divine decree (jabr) is a double-edged sword, capable of elevating or debilitating an individual.
• For the spiritually perfected, jabr serves as an empowering force for action and progress.
• For the indolent, jabr transforms into an excuse for laziness and inaction.
• Rumi explicitly rejects the misinterpretation of jabr as passive fatalism.
• Like the Nile's water, the effect of an external reality depends entirely on the recipient's inner state and capacity.
• Responsibility for utilizing divine power and opportunities, even within destiny's framework, lies with each individual.