M1:617 — نقش باشد پیشِ نقّاش و قلم / عاجز و بسته چو کودک در شکم

Translation: The form is before the painter and the pen / Helpless and bound like a child in the womb. Meaning: This verse asserts that every creature is powerless and without agency before its Creator, just as a drawing is subject to the painter and their pen, or a child is confined and dependent within its mother's womb.

This verse, without a doubt, stands as a decisive testament to Mawlana’s profound vision of existence and its relationship with the Creator. Here, Mawlana articulates with striking clarity and a poignant analogy the position of the created being vis-à-vis Absolute Existence. The 'form' (naqsh) before the 'painter' (naqqāsh) and the 'pen' (qalam) symbolizes us—all contingent beings (mumkin al-wujūd). In our very essence, we possess nothing of our own; we have no inherent independence. It is as if we are a fundamental nothingness upon whom the garment of existence has been draped. This echoes Mawlana's earlier declaration: 'We are but naughts, and You are the display of existence / You are Absolute Being, and You are our very being.'

This analogy masterfully conveys the state of utter lack of agency (bi-ikhtiyārī) and helplessness (ʿajz). The form cannot exhibit a will of its own, cannot draw a line or add a color. It is merely the object of the painter's action. It is 'bound' (basteh), trapped within the confines of its borrowed existence. To fathom the depth of this helplessness, Mawlana invokes the simile of 'a child in the womb.' A child in the mother's womb, without any will, simply receives life and grows. Its source of being, its nourishment, its breath—all derive from another. It is 'helpless' and 'bound' to the will of the mother who is its sanctuary. This simile highlights not only powerlessness but also absolute and vital dependence.

This is Mawlana’s understanding of the inherent nothingness (fanā-ye dhātī) of created beings. We are the 'reed' (ney); we are 'no' (neh) independent existence. The melody within us is from another; our movement is from another's breath. This verse affirms: 'Our assault is from the wind, moment by moment'; meaning, every action that emanates from us is a manifestation of a greater power.

However, Mawlana immediately anticipates that some might perceive a hint of determinism (jabr) in this statement. He swiftly clarifies: 'This is not determinism; this is the meaning of absolute power (jabbārī) / The mention of absolute power is for supplication (zārī).' In other words, this expression does not negate human free will or relieve us of responsibility. Rather, it is an unveiling of the Creator's grandeur and absolute might. The purpose of comprehending this absolute power is to inspire humility, earnest prayer, and 'supplication,' not to abandon striving. When a person realizes this degree of their own helplessness and ontological dependence, they no longer see themselves as an authority (sarhang) or an agent who can oppress others. Instead, they find themselves utterly needy and poor before the Absolute Truth of Being, thereby paving the way for the realization of functional monotheism (tawhīd-e af'ālī) and divine love. This verse is one of Mawlana’s most pivotal statements in expounding his functional monotheism and mystical ontology.

Key takeaways

• The created being is powerless and without agency before the Creator, like a drawing before its painter.
• The analogy of a child in the womb illustrates the absolute and vital dependence of creatures on their Maker.
• This verse emphasizes the inherent nothingness (fanā-ye dhātī) and ontological non-independence of contingent beings.
• It points to 'functional monotheism' (tawhīd-e af'ālī), where all our actions originate from a higher power.
• This is not determinism (jabr) but a revelation of Divine might (jabbārī), leading to humility and supplication.