M6:3797 — در بخارا خوی آن خواجیم اجل / بود با خواهندگان حسن عمل

Translation: In Bukhara, the disposition of that great Khwaja / Was a good deed towards the seekers (beggars). Meaning: This verse introduces the tale of Sadr-e Jahan of Bukhara, a man whose profound generosity was characterized by a specific condition: those seeking his aid had to do so silently, and his very manner of engaging with them, upholding this condition, was itself a virtuous act.

This verse serves as an introduction to the story of Sadr-e Jahan of Bukhara, a venerable figure renowned for a particular mode of giving. Here, Rumi refers to his khuy (disposition or character) as being hasan-e amal (a good deed or good conduct) towards the khwahandegan (seekers or beggars). This implies that his very interaction with the needy, beyond the gift itself, constituted a virtuous act. An interesting linguistic note from Rumi, as observed in historical manuscripts, is his pronunciation of zabān (tongue) as zubān with a ḍamma. It is commendable that the scribes of that era, recognizing the profound significance of Rumi's words, meticulously recorded these subtle dialectal nuances, acting as faithful recording devices for posterity.

Sadr-e Jahan is presented as an exemplar of boundless generosity, as Rumi describes in subsequent verses how he would wrap gold in scraps of paper and distribute it ceaselessly, day and night. Rumi likens him to the sun and moon, who play purely (pāk-bāz); these celestial bodies serve as supreme paradigms for giving without reward, expectation, cause, or ulterior motive. The sun, for instance, bestows light and warmth unconditionally and, as ancient beliefs held, cultivates gold and other metals within the earth. This sun, of course, symbolizes Shams-e Tabrizi and, ultimately, God, the Karīm ʿala al-iṭlāq (the Absolutely Generous), who is the ultimate source of all giving. Rumi's phrase, 'Light of light of light of light of light of light,' signifies that every light derives its luminosity from a higher source, none shining intrinsically.

The term pāk-bāzī here refers not merely to losing all one's possessions in a gamble but to an act of pure and sincere giving, devoid of any anticipation of return or reward. This embodies futūwat (chivalry or spiritual generosity), where the act of giving has no cause other than pure compassion and mercy. Prophets, too, acted with this divine disposition, declaring, 'I ask of you no wage' (lā asʾalukum ʿalayhi ajrā), teaching without seeking remuneration. Lovers similarly seek no recompense; the very act of loving and giving is their reward. One who gambles in love, even if losing everything, still yearns for another round; in love, there are no winners or losers, for the act of loving itself is the ultimate goal.

This uncalculating generosity, akin to the sun that never for a moment doubts its light-giving, represents the zenith of a mystic's journey. As William Blake wisely stated, 'Should the moon and the sun doubt, they will immediately go out.' Rumi similarly asserts, 'The sun does not dispute its clarity' (lā tumār ash-shams fī tawḍīḥihā). This unwavering generosity ultimately leads to fanā (annihilation of the self), which, in mysticism, is the pinnacle of the gnostic's perfection.

Sadr-e Jahan extended his benevolence to diverse groups: the sick, widows, poor Sayyids (alawīyān-e muqill), impoverished jurists (fuqahā-ye faqīr), the common poor, and those burdened by debt. However, his singular condition was that no one should ask him for gold with their tongue, nor should they utter a single word. The needy would stand 'silent by his path, like destitute walls' (muflesān dīwārvash), meaning they stood in silent deference. This rule of silence was his fundamental 'law,' which Rumi refers to using the Mongolian term yāsah, linking it to the prophetic tradition, 'Whoever is silent is saved' (man ṣamata minkum najā). Silence, within this system of giving, was the key to liberation and receiving his benefaction.

Key takeaways

• Sadr-e Jahan's generosity was evident not only in the quantity of his gifts but also in his 'good conduct' (hasan-e amal) towards the needy.
• Rumi's specific pronunciation, like 'zubān,' highlights the scribes' fidelity to the authenticity of his spoken word.
• The analogy to the 'sun and moon, who play purely,' symbolizes unconditional, selfless giving, where the act of love is its own reward.
• The concept of pāk-bāzī (playing purely) signifies giving without expectation of return, not just losing everything.
• Sadr-e Jahan's condition for charity (no verbal requests) posits silence as a path to receiving blessings and spiritual salvation.
• Unconditional and ceaseless giving, according to Rumi, ultimately leads to fanā (annihilation of the self) and mystical perfection.