M6:419 — فعل تو که زاید از جان و تنت / هم‌چو فرزندت بگیرد دامنت

Translation: Your action, which is born from your soul and body, Like your child, will hold onto your skirt. Meaning: This verse underscores the idea that our actions, whether good or ill, bear consequences that are inextricably tied to us, much like a child to its parent, making it impossible to escape their effects.

This couplet, found in the sixth book of the Masnavi, penned during Rumi’s intellectual zenith, encapsulates a profound philosophical and mystical discourse on human free will and responsibility. Rumi, particularly in these later sections, heavily emphasizes the human capacity for choice, vigorously defending human agency. I believe this accentuation in Rumi’s later years signifies his deep insight into humanity’s place in existence.

Here, Rumi asserts that our actions—everything that arises from our soul and body and manifests in the world—are inseparable from us. The metaphor of the “child” is strikingly potent. Just as a child is a part of its parents’ being, carrying the fruits of their upbringing and existence, so too are our actions our progeny. They do not wander independently in the world; rather, they constantly “hold onto our skirt,” meaning they cling to us and return their consequences to us. Their good and their ill, all belong to us.

Rumi fiercely opposes those who attribute their sins or misfortunes to fate, divine decree (qazā), or external factors. He asks, “Why do you cast your fault upon others?” We should not be “one-eyed” (aʿwar), seeing only divine predestination while neglecting our own effort (jehd). One of Rumi’s clearest proofs for free will is the experience of “deliberation” (taraddud) – the hesitation and indecision when choosing between different courses of action. This inner struggle for decision-making itself testifies to the power of choice; one whose hands and feet are bound never says, “Shall I do this or that?” This deliberation is for actions we have the power and possibility to perform, not for impossibilities.

What Rumi stresses is that suffering and adverse consequences do not stem from “luck” (bakht) or destiny, but from our “own actions.” He states elsewhere, “To look at luck makes the eye crooked.” Meaning, one who constantly looks to luck and chance develops a distorted and squinting gaze, failing to see the truth. This perspective renders a person lazy and apathetic, distancing them from responsibility.

From Rumi’s perspective, repentance and seeking forgiveness are the best evidence of human free will. If we were not free, what would we repent for? Repentance is an admission of agency, regret for the past, and a resolve to change the future. All these are signs that an individual perceives themselves as an agent and free. As I have repeatedly argued, “the denial of free will is the denial of the self.” One who denies their own agency fundamentally denies their existence and identity. Our deceitful ego (nafs) always tries to shift the burden of guilt from us, but “the sun of truth conceals not a single particle,” and all particles of our deeds and thoughts will be revealed.

Key takeaways

• Every action originating from us is inseparable, like a child, and its consequences invariably return to us.
• Rumi strongly emphasizes human agency and free will, citing the experience of deliberation in choice as clear evidence of this freedom.
• One must not attribute their sins or suffering to luck, fate, or external factors; the responsibility for our actions lies with us.
• Repentance and seeking forgiveness are decisive indications of one's belief in their own free will and acceptance of responsibility.
• “The denial of free will is the denial of the self”; denying one's agency is tantamount to denying one's own existence and identity.
• The deceitful ego (nafs) constantly tries to deter us from accepting responsibility for our actions, but truth is always revealing.