M6:2398 — الضیافة للغریب والقری / اودع الرحمن فی اهل القری

Translation: Hospitality for the stranger and generosity, the Merciful One has deposited in the people of the towns and villages. Meaning: This verse states that the qualities of hospitality and generosity are a divine endowment from God, placed within the inhabitants of settlements to be extended to travelers and strangers.

This Arabic couplet sets the stage for the captivating tale of the three travelers—a Jew, a Christian, and a Muslim—a narrative through which Mawlana delves into profound mystical and theological insights. The verse, "Hospitality for the stranger and generosity, the Merciful One has deposited in the people of the towns and villages," unveils the divine essence of hospitality. It is not merely a social custom or a human courtesy; it is an "awdaʿa al-Raḥmān," a divine endowment, a sacred attribute divinely placed within the human soul, especially among those dwelling in "al-Qurā"—the settlements and lodgings where travelers seek respite. This implicitly suggests that divine wisdom and providence have willed that in this world, which Mawlana often likens to a caravanserai, the means for travelers' comfort and survival be made available.

As I have frequently asserted, Mawlana perceives this world as a temporary caravanserai, a transient abode where diverse individuals, driven by varied motives and destined for different ends, gather for a brief period. As we witness in this story, the Muslim, the Christian (referred to as tarsā, stemming from rahbat, meaning monk or Christian), and the Jew, despite their religious and cultural distinctions, become fellow travelers. They find "qūt" (sustenance) at a "manzil" (lodging), and their decision to save it for the next day unfolds precisely within the context of this "awdaʿa al-Raḥmān." This divine deposit of hospitality and generosity enables the temporary coexistence and survival of this diverse gathering.

This couplet underscores the wise and benevolent ordering of the cosmos. God Himself has instilled this noble quality among people to ensure that strangers and travelers do not remain alienated or hindered on their journeys. This is the very "divine decree" (taqdīr-i ilāhī) that Mawlana repeatedly emphasizes. These "strangers" of the world are, in fact, the "souls" severed from the "neyestān" (reed-bed), cast into this world in a state of alienation. They too seek "qirā" and "ḍiyāfa," but not from human beings; rather, from their "original source" (aṣl-i khwīsh).

As I explained, terms such as tarsā (meaning a Christian or monk, from the root of tars, fear, indicating an ascetic who fears God) and jahūd (meaning Jew), and Muslim, each signify a distinct religious identity. Yet, within the shared space of the caravanserai, these differences fade in the face of the common need for sustenance and shelter. This verse serves as a powerful reminder that, irrespective of beliefs, a divinely ordained principle—hospitality—can bridge these differences in the fabric of daily life, fostering a shared existence, even if ultimately each individual will take flight towards their true destination, "Sūy-i ān k-az yād-i ān par mī-gushād" (towards that whose memory made them spread their wings).

Key takeaways

• Hospitality is a divine attribute, not merely a human custom; it is an endowment from God placed within individuals, especially those in settlements.
• The world is a divine caravanserai where estranged travelers, supported by the Merciful's endowment of hospitality, temporarily coexist.
• This verse sets the stage for a narrative that connects apparent religious differences (Jew, Christian, Muslim) through shared human needs and divine grace.
• Understanding this divine endowment offers deeper insight into the wise order of creation and God's providence for human survival on life's journey.