M6:3617 — فاعل و مفعول در روز شمار / روسیاهند و حریف سنگسار

Translation: The deceiver and the deceived, on the day of reckoning, Are black-faced and liable to stoning. Meaning: Rumi declares that on the Day of Judgment, both the one who perpetrates deception (like Satan) and the human who succumbs to it will face disgrace and severe punishment.

Here, Rumi addresses the ultimate fate of both deceivers and the deceived. He unequivocally states that, contrary to popular belief, not only the perpetrator of deception is accountable, but the victim shares in the disgrace and punishment. This statement follows Rumi's discussion of Satan's cunning and temptations, which lure humanity into perilous situations with false promises of aid and deliverance. When true danger appears, Satan abandons man, mockingly saying, "You did not fear the Justice of the Creator / I do fear, so leave me alone." It is at this point that Rumi issues his decisive verdict: the fa'el (the agent, the deceiver) and the maf'ul (the object, the deceived), or in other words, the highwayman and the one robbed, will both be "black-faced" on the Day of Reckoning, a potent symbol of shame and disgrace, and "liable to stoning," signifying the severest forms of divine retribution.

I call this 'dual responsibility.' Rumi explicitly states that the gool (the foolish, easily deceived one) and the ghoul (the treacherous highwayman, the mythical creature that misleads travelers in the desert) will both be deprived of salvation and triumph. This point is crucial; Rumi seems to be telling us that being deceived is not merely an external fate that absolves one of responsibility. Rather, falling prey to deception itself stems from a kind of internal heedlessness and lack of awareness. The person who is deceived bears a significant portion of the blame for not employing their intellect and insight, and for falling into the trap of cunning. This is where the verse, "Both the donkey and the donkey-catcher are stuck in the mud here / Heedless here, and star-fallen there," reaches its peak; both the one who, like a simple donkey, has been deceived, and the one who deceived him, are immersed in the "mud" of heedlessness in this world, and in the next, their fortune will be "star-fallen," meaning their star of luck will set, and they will join the darkness.

This insight differs from an external perspective that blames only others. Rumi emphasizes the importance of self-knowledge and self-awareness, even when facing satanic temptations. He not only identifies Satan as the agent of misguidance but also points to human heedlessness of the self, weakness of insight, and a lack of proper understanding of the path. This is why, in his view, both parties will ultimately share in disgrace and stoning. This demonstrates Rumi's precise and profound perspective on human accountability; a responsibility that is not entirely abrogated, even in a state of being deceived.

Key takeaways

• On the Day of Judgment, both the deceiver and the deceived are held accountable for their actions and consequences.
• Being deceived does not absolve one from the responsibility for their own heedlessness and lack of insight.
• Rumi emphasizes the critical importance of inner vigilance and awareness in the face of temptations.
• "Black-faced" and "liable to stoning" symbolize ultimate shame and severe divine punishment for both parties.
• Rumi's perspective insists on individual accountability even when confronted by external deceptive forces.