M6:3803 — مبتلایان را بدی روزی عطا / روز دیگر بیوگان را آن سخا

Translation: One day he would bestow sustenance upon the afflicted, / another day his generosity would encompass the widows. Meaning: This verse describes a benevolent figure whose profound generosity extends daily to various vulnerable groups, including the sick, the suffering, and widows, all given without expectation.

This beyt, from the story of 'Sadr-e Jahan' in Bukhara, illuminates a radiant path of mystical conduct, teaching us the true essence of fotovvat (chivalry or generosity) and pak-bāzi (pure, selfless wagering). Mowlana, through this description, speaks of a man whose giving is neither for show nor for reward, but rather an emanation of divine character.

I have often stressed that Mowlana, in expounding unconditional giving, points to the sun and moon as stellar examples. These are, so to speak, 'paradigm cases' for generosity without expectation. They provide light and warmth, and, as the ancients believed, even foster gold within the earth, yet they demand nothing in return. This is a divine disposition; God is Karīm al-Iṭlāq (the Absolutely Generous). All provisions are sustained by Him; fruits depend on His rain. All receive from Him so they may, in turn, give and shine. Mowlana speaks of 'light of light of light of light of light of light,' meaning behind every light is another light that empowers it, and these do not shine of their own accord; they are sustained by God.

The meaning of pak-bāzi here has two facets. One is for a person to gamble away everything they possess, to empty their purse completely. However, the deeper meaning, and Mowlana's primary intent, is to wager purely and genuinely, without any expectation of return or reward. This is sheer giving, sheer compassion and mercy; 'like Truth, they are without cause and without obligation.' The prophets, too, declared, 'I ask no wage from you.' Lovers do not seek payment or reward; the very act of loving is their recompense. 'Bleed, you gambler who lost all he possessed; nothing remained but the yearning for another gamble.' In the gamble of love, no one desires to win; the act of loving itself is the ultimate goal.

What renders this tale so profound is not merely Sadr-e Jahan's generosity, but his method and the challenges he faces. He gives to 'the afflicted,' 'widows,' 'poor Sayyids,' 'impoverished jurists,' and 'those burdened by debt.' Yet, his condition was that no one should ask for gold with their tongue, 'nor open their lips'; instead, the destitute would stand silently 'like a wall.' This indicates that the value of giving lies in the silence of the seeker and the detachment of the giver.

The climax of the story, however, arrives in Sadr-e Jahan's encounter with a bold old man. That elder boldly asserts, 'You are more shameless, for you have consumed this world and now, out of avarice, wish to collect the next world with this one.' This statement is a profound critique of hypocrisy and ostentatious giving, which, while appearing benevolent, are in essence performed to gain both worldly and otherworldly rewards simultaneously. Confronted with this undeniable truth, Sadr-e Jahan has no choice but to laugh and bestow upon the elder, for the old man had, from a critical vantage, pointed to the true nature of his actions. It is here that Mowlana distinguishes between an act that is pure giving and annihilation, and one that still retains traces of self-interest and the expectation of recompense. Ultimately, true generosity is when the giver sees himself annihilated in his bestowal, desiring nothing for himself.

Key takeaways

• Sadr-e Jahan's generosity exemplifies divine character and true fotovvat.
• Unconditional benevolence is a characteristic of 'paradigm cases' like the sun and moon.
• Pak-bāzi signifies pure giving without any expectation of worldly or otherworldly reward.
• Mowlana critiques those who use giving as a means to gain both this world and the hereafter simultaneously.
• Granting aid to the silently needy underscores a profound ethical and mystical value.
• The ultimate goal of the lover is the act of loving itself, beyond which no other aim exists.