FREE WILL

I have noticed that in some books written about Rumi, in the talks on Rumi delivered on TV or on the radio, the impres-sion that Rumi was not completely on the Muhammadi path is evoked. Some people try to introduce Rumi as deviating from the Muhammad's path, although he completely adhered to the Surma and the Qur'an like other Sufis of Islam. I am not a scholar, only a lover of Rumi. The Rumi that I know and love is not the same Rumi as the one whom some scholars, who hap­pen to have written a number of books, describe. I also cannot grasp how beliefs can change according to one's character. The Muhammadi path is a path for all saints. Every saint explains this path according to his own style of expression, sensation, and character. "Everybody means the same thing. But the words used are different. " For example, while Rumi proceeds in this path with love, Shah Naqshbandi walks this path with asceti­cism and piety. But none of them can change this path accord­ing to his character. Furthermore, Rumi is a lover of God; he is not an expounder of Islamic law. It is common knowledge that an expounder is a scholar like Abu Hanifa and the three other founders of the four popular schools of Islamic Law. Rumi nev­er claimed to be such a figure. He was never known as such either. He says: "I don't know much. I am intoxicated with the glass of love. "

We also cannot reach a conclusion that Rumi did not belong to the salaf (righteous members of the early Muslim community) because such a conclusion would separate Rumi from our Prophet and his closest Companions and imply many untrue things. The path of the salafis commonly defined as the path of our Prophet's Companions, in other words the path of Qur'an. Rumi, who says "I am the slave of Qur'an as long as I live, " followed the way of the salaf. This is the way of those who are not contaminated with materialistic philosophy The valuable scholar, Ismail Hakki Izmirli gives the definition of path of the salaf as follows: "The path of the salaf is the path of proving the principles of faith by deductive and narrative means as indicated in the Qur'an without indulging in deep thoughts and exclusive logical reasoning-based on the perception of the universe that only results in controversial ambiguities. "193 In order to show that the salafs complied with the Muhammadi views on the issue of fate, I would like to quote a letter by Hasan al-Basri (d. 728) to Hasan and a few sentences from Hasan's reply. When Wasil bin Ata (d. 748), founder of the Mu'tazilites, departed from the lecture circle of the great saint Hasan al-Basri and began to spread un-Islamic views on the issue of fate, Hasan al-Basri became saddened and had doubts. So he wrote a letter to the Prophet's grandson Hasan. In his letter he said: "O grandson and most beloved of the Messenger of God, may the mercy of God be upon you. You, children of Hashim, are like a ship navigating on the ocean. You are stars that shine in the dark heavens. You are like milestones that show the true path. You are religious men who show their follow­ers the path of salvation. O grandson of the Prophet, we are bewildered about the issue of predetermination and the execution of fate. There is a controversy. What is your view on this issue? You are the descendant of the Prophet, your knowledge is due to the inspiration of God. " In his reply, Hasan wrote, "... I have received your letter about the issue of fate concerning which you are bewildered. My view on this issue is the following: Whoever does not believe in destiny and that good and evil come from God is a unbeliever. Whoever attributes the sins that he himself commits is a sinner... It can be seen from this letter that the salaf did not engage in philosophy.

Rumi followed the path of the Qur'an and held the exact view of the Sunnis (ahl al-sunna) regarding the concept of destiny. According to this view, the Creator of man's deeds and other events that occur beyond man's control is God. God has given humans a "minute free will. " With this free will, man attempts to act, to accomplish things. If man's intended deed is compatible with the "divine (universal) will" of God, then God creates that deed and that event happens. The will, choice, and determination to act belong to man. In short, if man's will and endeavor is com­patible with God's will, then that event occurs. Therefore, a believer believes in destiny while he rejects total determinism. Rumi renounced the views of the Mu'tazilites and Murji'ah (those who deny human responsibility) and proclaimed that a believer has to believe in destiny following the path of the ahl al-sunna or mainstream Islam. Belief in destiny (predetermination and execu­tion of events by God) is one of the six principles of Islamic faith. But believing in destiny does not mean that one is to leave every­thing to fate, claiming: "This is my fate" for whatever happens. We can make our situation better or worse by using our "minute will. " Otherwise, if we had have the opportunity to change our destiny, in other words had we lacked free will, human beings would lead a predetermined life dictated by destiny, and no prophets would have been sent to show human beings how to struggle against evil. The following verse from the Qur'an clearly indicates this fact: "Whatever good comes onto you it is from God and whatever evil comes onto you it is from your self. " Based on this verse, Rumi says, "Whatever sorrow and sadness comes to your heart, it is because of your fearlessness and inso­lence. " There is a subtle point here: When we say: "All good and evil comes from God, " we mean that both good and evil is created by God. But good is the grace of God and evil is the return for man's deeds. The Traditions of Prophet Muhammad shed light on this issue: ''Nothing can change destiny. Only prayers can prevent calamities, and only grace and generosity can prolong life. " The change of destiny by prayer is again a fate. Just as an umbrella shields one from the rain, prayer shields one against calamities.

In accordance with the Sunna of the Prophet, Rumi clari­fied this complicated subject by his beautiful way of expression and superb sensations. According to Rumi, our "minute will, " our choice and power to act, is nothing other than the manifes­tation of the "universal will" of God. Since nothing other than God possesses true existence and all "relative beings" are the manifestations of the one "absolute Being, " the will ultimately belongs to the Unique and Absolute Being. The will found in relative beings is nothing more than the manifestation of the Absolute Being's will within them. Who are we in comparison to the Universal Will, the Absolute Being, God, so that we may speak of ourselves and claim that we can do this, and we can accomplish that? "O spirit of our spirit, who are we to claim that 'We are in comparison to you. We do not exist, our existence comes from you, the Real and Absolute Existence who makes the shadows visible. Neither we nor our will existed. Your grace has heard what we have not said. "

Rumi explains the matter of free will and jabr (determinism) according to the ahl al-sunna belief. He finds Mu'tazilah mistak­en and the Murji'ah misled. We do have choice and power. And yes, even if we shoot an arrow, it is God who shoots that arrow. We only serve as a bow, i. e., a means. But just as our cries testi-fy to our powerlessness and misery, our shame also points to the existence of our "minute free will" and power. God said in the Qur'an to our Prophet: "When you threw (a handful of dust), it was not your act... " If we shoot an arrow, that shooting is not from us. We are more like the bow. It is God who stretches the bow and shoots the arrow.

This explanation is not deterministic rhetoric but the mean­ing of God's Beautiful Name al-Jabbar or the Compeller. The purpose of mentioning God's name al-Jabbar is to seek refuge in Him. Our crying and lamenting is the sign of our powerlessness and incapacity. Our being ashamed of what we do is the evidence for our free will and choice. "If we had had no free will, would we be ashamed of what we do? Whence comes this regret, sorrow, and shame?" "If you do not see the compul­sion (jabr), do not say that you see it. If you do see it, then what is the sign of your seeing? On the contrary, in whatever you want to do, you see your own choice and power and you say, T did this with no regard to the jabr of God. In whatever you do not want to do, you say 'This is the jabr of God', and you become a Murji'ah. The prophets are like the Murji'ah in the matters of this world, and the infidels are like the Murji'ah in the matters of the hereafter. The prophets have preferred to con- centrate on the matters of the hereafter, whereas the ignorant focus on the matters of this world. "'

The attitude of the prophets and saints, who are their succes­sors in this world, is deterministic. They view everything as com­ing from God. Whatever hardship they face they say: "This is from God" and accept it the way it is. But in the matters of here­after they use their choice and power. In contrast, the infidels who use their choice and power in matters of this world behave like the Murji'ah when it comes to hereafter. Therefore, they blame God for all the evil they do. They say: "God makes us do these things. " They view themselves as innocent. Rumi views man's free will as a bounty of God and recommends that we daily extend our thanks to God for this. The proper duty of giving thanks is not limited to just saying, "Thanks to God, with His Grace we have a free will, hence we can distinguish right from wrong, and we have found the path of salvation. " The proper duty of giving thanks for the bounty of free will includes using that free will for the common good, for meaningful purposes, and good deeds. If we can do this, our power increases.

Trying to give proper thanks for the bounties of God increas­es one's power. But holding deterministic views is the denial of man's free will, that great bounty.

Thanking for the bounty of choice and power He has giv­en enhances your power. On the other hand, believing in neces­sity causes you to lose that gift.

Believing in irja3 is like sleeping on the road and deserting work. O walker of the path of God, do not fall asleep on the road before reaching your destination and arriving at the doorsteps of God.

O Murji'ah who will not take lessons, do not sleep anywhere else other than under the tree which bears fruit. Lay under that tree so that the wind moves the branches of the tree and fruits and nourishment pour on the one lying underneath.

Believing in irjay is like sleeping among bandits. How can a bird whose wings have not yet grown strong enough escape them by flying?

The deterministic view of the saints who have cleansed them­selves of the ego's evil and ornamented themselves in the manners of the Law and adopted the Qur'an as their code of conduct is praiseworthy. But it is a disgrace for the bearers of the nafs al-ammarah (the part of the ego that forcefully commands evil). The famous Mesnevi commentator, Ankaravi (d. 1631) writes:

One day someone related to Seriyy-i Sakati (d. 870) the follow­ing words and asked his opinion on them: "In reality we are like the door. Neither our motion nor our motionlessness is from ourselves. "

Seriyy-i Sakati replied, "The man who utters these words is either a saint or a heretical sinner, " and added: "If he is on the Muhammadi path and acting according to the Qur'an and Prophetic Tradition, men he is a gnostic and a saint. But if he is someone who ignores his religious duties and views every­thing lawful, then he is a heretical sinner.

Since Rumi fought many un-Islamic beliefs and spiritual diseases, in his works he frequently brings up issues related to the beliefs of the Mu'tazilah and the Murji'ah which contradict the ahl al-sunna belief and damage many people's faith: "See what God does and see also what you do. See both of them and know that there are things that we do. This is apparent anyway If you claim that people do not act and it is only God who acts, then do not complain to anyone, 'Why did you do this to me?' God's creation brings our actions into existence. The actions that we carry out are the execution of God's creation and His predetermination. "

O son, God knows, understands, and grasps everything. His doing one thing does not prevent him doing something else at the same time.

That lowly devil said to God, "You have misled me" and tried to conceal his sin.

But Adam has said: "We have done injustice to ourselves, " admitted his sin, and took it on his shoulders. And yet he was not unaware of God's predetermination as we are.

However, because of his comportment, he has taken on the sin predetermined by God upon himself, and he was forgiven for this.

When Adam repented, God asked him: "O, Adam, wasn't I the One who created the sin that you committed and all the hardship that you faced?"

Adam replied, "I kept my comportment because of my fear. " And God said: "I forgive you for this.

In order to prevent any doubts that might form when read­ing this passage, I would like to make the following explanation: According to the belief of the ahl al-sunna, in contrast to that of the Mu'tazilah and the Murji'ah, man has minute free will. God knows what we have done so far and what we are going to do. He is also the Creator of all our deeds. Good, evil, utility, and harm all come according to His judgment. He is also the One who activates or deactivates our free will. We should not tie the evil that comes to us by God's predetermination to destiny, but we should maintain comportment and blame our self for not using our choice and power to remove the evil in us and prevent our ego, which dictates evil. Whatever God, who is Absolute Justice, creates has a very good reason. Both good and evil come to us by His judgment in order to better us and awaken us. "Do not say 'Why is this so?' It is proper the way it is. Look what happens at the end. Let us see what God does. Whatever He does, He does beautifully" Rumi provides another example in order to clarify this matter:

O heart, bring an analogy for the free will and necessity to be distinguished from each other so that you may know what is free will and necessity.

Think of a weak hand that shivers because of old age or ill­ness, and a hand that you consciously shiver. The shivering of both hands is with the creation of God.

The shivering of both hands happens according to God's law. Know this. But these two shiverings cannot be compared.

You can regret it when you shiver or move your hand. But when have you seen someone who regrets his hands' shivering because of illness?

If someone who drinks coffee drops the cup and breaks it, he regrets his clumsiness or carelessness. But is the cup that drops from a healthy man's hand and breaks the same as the cup that drops from an old and weak man's hand and breaks? If the healthy man who acts on free will had taken proper care, he would not have dropped the cup. But one does not regret when the ill man drops the cup and breaks it. The cup's dropping from a shivering hand is beyond one's free will and control. Rumi repeats many times that man has free will:

Yes, there is predetermination and execution. But there is also man's choice and power. Be mindful and do not be blind as the devil.

Sometimes we hesitate between doing two things. Would there be any hesitation if we had no free will, choice and power?

Would a man with two hands and two legs tightly bound hesitate whether he should do this or that? Hence we have a free will.

In such a case, can anyone think of doing this or that? Can he say: "Should I dive into the sea? Or should I fly in the air?"

All this means mat the hesitation between doing two things shows that man possesses choice and power. Otherwise one who hesitates would be laughed at.

O young man, blame predetermination and execution little. How can you put your blame on the shoulders of others?

Is justice served when 'Amr is punished for the man killed by Zayd? Is justice served when Ahmad is beaten as a punish­ment for 'Amr's drinking of wine? Is all this sensible?

Go around yourself and see your fault. Know that you are responsible for your actions and not your shadow. Instead of seeing others' faults, see your own faults. Blame yourself  instead of blaming others.

After explaining to us, the unaware, this difficult-to-under-stand and difficult-to-explain subject of predetermination, execu­tion, and man's free will with many analogies, Rumi then seeks refuge in his much beloved God and begs Him for help:

O God who gave us minds, please help us to understand this difficult matter, come to our help. In reality it is You who wills and acts. No one else can will and act.

Our requests and prayers come from You and also accept­ance and bounties come from You. Who are we? You are the Eternal Predecessor and the Eternal Successor.

You say and You hear and You are. In all the things that we do that look so magnificent, we are still at the level of nought.

O God, You gave us commandments, You gave us duties and responsibilities, You willed our worship. Increase also our tendency to prostration. Give us the pleasure of worship. Protect us from the laziness of the belief in irja', do not extin­guish our enthusiasm with the laziness of irja'.

Irja' is the arm and wing of the saints, but it is the chains on the feet of the sinners.
See the belief in irja' as the water of the Nile. To the faithful it is water but to infidel it is blood.

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