M6:3677 — آن طبیبان آن‌چنان بندهٔ سبب / گشته‌اند از مکر یزدان محتجب

Translation: Those physicians, so enslaved to (material) causes, Have become veiled from the stratagem/providence of Yazdān (God). Meaning: This verse refers to the limited perspective of those, such as physicians or natural scientists, who focus solely on material causes and the outward appearance of phenomena, thereby remaining unaware of the hidden power and governing will of God that operates beyond ostensible means.

I have repeatedly emphasized that in this verse, Mowlana offers a profound and eloquent portrayal of the relationship between 'natural causes' and 'divine action.' The verse states: "Those physicians, so enslaved to (material) causes, / Have become veiled from the stratagem/providence of Yazdān (God)." Here, Mowlana likens the physicians to an unbridled horse that has a nimble rider on its back, yet the horse itself remains oblivious to the rider's existence and will. This horse only feels the bridle in its mouth and understands the pain and effort of its steps, but it does not know that its true guide is someone else. The horse's wandering is not due to the bridle, but to the 'disposition of the Beloved Rider,' meaning its movement and direction stem from the Rider's will.

This simile, in essence, describes the condition of natural scientists and materialist scholars. These are individuals who delve into natural causes and means (sabab) and attribute every phenomenon to a natural cause. Outwardly, this appears to be the case, but their vision remains confined to these natural causes. They do not perceive the Rider on the horse; that is, they overlook the hidden divine providence and will (the makr-e Yazdān). Here, makr-e Yazdān does not signify deception, but rather hidden providence, wisdom, and the pervasive divine power that operates behind the veil of appearances. Physicians, by exclusively focusing on natural causes, remain veiled from this elevated divine design; a curtain of heedlessness falls upon their sight.

Mowlana draws this perspective from Ash'arite thought, which rejects immanent natural causality and emphasizes transcendental divine causality, but he expresses it in a mystical and poetic manner. According to the Ash'arites, fire does not burn cotton; it is God who, at the moment of contact between fire and cotton, creates the burning. The continuity we observe in nature stems from the 'habit of God,' not from the inherent nature of objects. Objects inherently lack agency. All movements and effects originate 'from above,' and, as Ghazali argues, this world is characterized by 'discontinuity,' not essential 'connection' between phenomena. This is precisely the point where we perceive the 'mover' (jumbanda) but remain oblivious to the 'Prime Mover' (jumbānanda).

Here, we can also invoke Kant. Kant demonstrated that the continuity and order in nature are not something we directly derive from experience, but rather mental categories that our mind imposes upon the perceived world. Our mind plays an active role in constructing the understood world. Physicians, or anyone who limits themselves to natural causes, essentially remain at this lower level of perception. From Mowlana's perspective, this blindness or veil is a result of being 'enslaved to causes' (bande-ye sabab); that is, complete devotion and surrender to outward causes prevent one from seeing the hidden hand of divine providence. This enslavement to causes is precisely the heedlessness toward the swift and skilled Rider upon the horse.

Key takeaways

• Limited Perspective: Exclusive focus on apparent causes prevents one from seeing the ultimate truth.
• The Rider and Horse Analogy: The natural world is like a horse with a hidden rider (Divine Providence).
• "Makr-e Yazdān": Refers to God's hidden wisdom and subtle management, not deception.
• Transcendental Causality: Emphasizes that all things originate from above, and natural causes are mere intermediaries.
• Veil of Heedlessness: Servitude to causes and attachment to outward appearances create a veil over one's perception.