M6:3297 — وام کردم نه هزار از زر گزاف / تو کجایی تا شود این درد صاف

Translation: I borrowed nine thousand of extravagant gold; where are you, so this pain may become pure? Meaning: Spoken by a debtor, this verse expresses deep yearning for a departed, extraordinarily generous benefactor, whose presence alone could purify and alleviate the speaker's emotional pain and debt.

This verse emerges from the profound lament of a debtor grieving a generous and great benefactor, a 'Khwāje' (master) whose boundless magnanimity Maulana portrays. The voice here is that of a borrower addressing a buried 'muḥtasib' (market inspector or righteous figure), a person who, in life, had fulfilled the role of 'shepherding humanity' in the most excellent way. This Khwāje was not merely a financial aid but also a source of spiritual solace and purification for inner pains. Thus, the debtor, with deep sorrow, asks: "Where are you, so this pain may become pure?" This 'purification of pain' transcends mere financial relief; it alludes to the transformative power of great individuals whose presence cleanses the dust of grief from the soul and bestows spiritual peace and healing.

The Khwāje described by Maulana symbolizes a ruler or leader who impeccably performs the duty of shepherding and serving the people. I have often emphasized that in the Prophet's words and Maulana's teachings, "Every one of you is a shepherd, and every one of you is responsible for his flock" is a fundamental principle. Saʿdi too, beautifully stated, "The sheep are not for the shepherd, but the shepherd is for their service." This Khwāje was precisely such a shepherd, so great that even his enemies (shāniyat) were 'blinded' by his deeds, meaning they found no ground for contention or slander. He acted with 'Mosaic forbearance' (ḥilm-i Mūsavār), not with mastery or lordship. This term 'shepherding' in the Masnavi and the Prophet's discourse stands in stark contrast to an approach that deems a ruler a 'walī' (guardian) and 'master,' rather than an 'agent' and 'servant.' Here, Maulana implicitly outlines the criteria for divine and humane leadership.

The debtor articulates the extent of that Khwāje's generosity: "I borrowed nine thousand of extravagant gold," signifying a vast and immeasurable loan that testifies to the Khwāje's immense grace and giving. This 'extravagant gold' points not only to the size of the loan but also to the largeness of the lender's heart and hand. A brilliant point in this portrayal is the Khwāje's insistence on giving, even when the debtor would say 'enough' (bas), he would respond: "He said, 'Take this too, for my sake.'" This image recalls the selfless and abundant grace of the Divine, which Maulana himself alludes to in another verse: "I keep saying 'enough,' but you are the Abundant One." This tale of selflessness in giving is the story of great individuals who not only meet the needs of others but also bring peace to their souls and hearts through their generosity. His presence brought forth 'laughter like a meadow' and 'grace and kindness like lords'; he would gladden hearts and secure them from poverty and want, much like a divine being.

Further in this elegy, the debtor remembers the deceased Khwāje as being 'a world beneath the mud' and 'a heaven on earth.' These expressions indicate that, in the debtor's eyes, the Khwāje was a being beyond this material world: "God forbid, you are outside this world / both in life, and now." Even during his lifetime, he was free from worldly attachments and 'outside this world,' and now in death, this spiritual dimension becomes even more apparent. This is the same meaning found in mysticism, where perfect humans always have one foot in the transcendent and the other in this world. He possessed a heavenly presence even 'in life,' and now that he rests in the earth, his 'worldliness' and 'heavenliness' are felt more painfully. This verse, within the context of the 'Muḥtasib and the Drunkard' story in Book Six of the Masnavi, not only speaks to the importance of generosity and service but also depicts the zenith of yearning and sorrow for the loss of great individuals—beings whose presence is a bounty and whose absence is a hardship and suffering.

Key takeaways

• The pain of losing great individuals is only assuaged by their return or remembrance.
• The presence of generous souls purifies not only material needs but also spiritual pains.
• The 'shepherd' metaphor in the Masnavi represents servant-leadership, not domination.
• True generosity insists on giving, overlooking the recipient's initial reluctance.
• Noble individuals, even in their earthly bodies, possess an essence beyond this world.