M6:1903 — خوی آن را عاشق نان کرده‌ایم / خوی این را مست جانان کرده‌ایم

Translation: We have made the disposition of one a lover of bread, / We have made the disposition of the other drunk with the Beloved. Meaning: This verse explains that God, or divine justice, has created each individual with a distinct nature: some are attached to material sustenance like bread, while others are intoxicated by the Divine Beloved.

Mowlana, in this profound couplet, delves into the fundamental organization of the cosmos and divine predestination. This verse follows the discussion of 'Divine Justice' (ʿadl-i Ḥaqq), which 'has paired everything' with its own kind. This principle of pairing and proportionality, at the ontological level, means that for every nature and disposition (khūy), God has appointed a specific kind of 'sustenance' (rizq) and 'orientation' (qibla). Earlier, he identified the qibla of Gabriel as Sidrat al-Muntahā, that of the 'servant of the belly' as the tablecloth, that of the mystic (ʿārif) as the light of union, and that of the philosophical intellect as imagination (khiyāl). These distinctions lay the groundwork for understanding this beyt.

The verse states: "We have made the disposition of one a lover of bread, / We have made the disposition of the other drunk with the Beloved." These words, spoken from the divine perspective, describe two fundamental natures that God, in His wisdom and justice, has instilled in creation. One group is fashioned with a disposition to be attached to material and tangible things, like 'bread,' so that all their effort is directed towards it. In contrast, another group is created with a different disposition, to be eager and intoxicated by the 'Beloved,' meaning the Most High God. This differentiation is not a matter of discrimination, but rather a necessary division of roles and benefits within the vast expanse of creation.

I must emphasize that here, we should not perceive the scent of 'determinism' (jabr). This difference in disposition and talent is not a blind, blinding determinism; rather, it is the 'organization of this world.' God has created this world upon the foundation of multiplicity and diversity. Yes, some are created as ʿabd-al-buṭūn (servants of the belly), for whom abundant material sustenance is provided. However, another group is not content with these superficialities and seeks other pleasures: one seeks knowledge, another power, and yet another, union with God. For each, a suitable 'sustenance' and path have been prepared. The Quran's address to its deniers, stating: "And you make your provision that you deny it," shows that even denial and rejection can be a form of sustenance that one takes from a divine truth.

The main issue here is 'the aspiration for higher things' (sūdā-ye sar bālā). One must be vigilant to grasp one's true sustenance from the world's table. Many individuals, when encountering a treasure like sacred texts or even worldly blessings, only engage with the superficial layer and remain oblivious to the core treasure. As Mowlana says: "The rope is not to blame, O stubborn one, / Since you had no aspiration to ascend." If you lack the ambition to rise, you will spend the rescue rope merely analyzing its material and texture.

Therefore, this verse not only categorizes humans based on their disposition and desires but also serves as an invitation to recognize one's own nature and to seek sustenance befitting it, and more importantly, to possess the 'aspiration for higher things' to reach the peak. If 'femininity pleases you, take a chador / If heroism pleases you, take a dagger'; meaning, one must be true to one's nature and choice, and utilize blessings correctly and in alignment with that disposition. This is entirely about aligning oneself with the order God has established in the world, not an uncritical submission to a hidden determinism.

Key takeaways

• Diverse Natures: God has created humans with varying inclinations; one is a lover of the world, another is enamored with the Eternal Beloved.
• Cosmic Organization: These differences are not blind determinism, but part of the world's wise order, pairing each disposition with suitable sustenance.
• Multiple Orientations (Qiblas): Each type of nature has its specific aim and desire, ranging from bread and worldly provisions to the light of union and the Divine Beloved.
• The Importance of 'Aspiration for Ascent': Humans must have a desire for transcendence to benefit from liberating blessings and opportunities, rather than getting lost in superficial analysis.
• Spiritual and Material Sustenance: Sustenance is not merely food and drink; knowledge, power, and even denial can constitute a human's portion from the world.
• Authenticity to Self: One must recognize their own disposition and use blessings in a way that harmonizes with their innate nature and path.