M6:1929 — گر بیابان پر شود زر و نقود / بی رضای حق جوی نتوان ربود

Translation: Gar bīyābān por shavad zar-o noqūd Bī rezā-ye Haqq-jūy natavān robūd If the desert becomes filled with gold and cash, Without the seeker-of-Truth's (God's) consent, it cannot be seized. Meaning: This verse asserts that nothing in this world, be it material wealth or spiritual insight, can truly be acquired without divine will and consent, even if it appears readily available. All attainments and receptions are subject to an eternal decree and God's pleasure.

I believe this verse articulates a profoundly central point in Mawlana's worldview and, indeed, in Islamic mysticism: the issue of 'Taqdir' (divine decree) or 'Reza-ye Haqq' (divine consent). Often, people seek divine decree only in major life events, but Mawlana extends this perspective to the deepest layers of existence, to the minutest details of daily life, and even to the realm of meaning and knowledge.

Mawlana, through the analogy of 'a desert filled with gold and cash,' presents a tangible image of the abundance and accessibility of something. Suppose immense wealth lies before your eyes, ownerless and unguarded. Superficial logic dictates that anyone can seize it and claim ownership. Yet, Mawlana unequivocally states: 'Without the seeker-of-Truth's (God's) consent, it cannot be seized.' The word 'robūdan' (to seize or plunder) here carries a meaning beyond mere physical theft; it signifies true possession, genuine benefit, and actual appropriation. He posits that without 'Reza-ye Haqq-jūy,' even the most accessible thing will not truly become yours, or at least, you will derive no benefit from it. This is precisely the point Hafez, the sweet-tongued poet, also makes: 'You will eat blood if you seek un-ordained sustenance.' Un-ordained sustenance is that which divine decree has not written for you; pursuing it leads only to suffering and futility.

The more astonishing point is that this law is not limited to material provision. Mawlana extends this rule to spiritual provision and knowledge as well. He says: 'Even if you read a hundred scriptures non-stop, without divine decree, not a single point will remain in your memory.' This is extremely significant. Even if you read hundreds of books continuously and carefully, what remains in your memory and what truly becomes yours is subject to divine 'Qadr' (decree). It is not the case that mere external effort automatically leads to inner understanding and possession. You might read a point, but not remember it, or remember it but not appreciate its value. Or you might even remember it and articulate it, yet that point merely passes through you to reach someone more deserving who truly understands its worth. This is the meaning of 'Many a bearer of knowledge delivers it to one more learned than himself'; sometimes the jewel of knowledge is merely on loan to a 'bearer' until it reaches the 'more learned' one.

Therefore, this verse posits a metaphysical principle: the distribution of everything in this world, be it gold and silver or knowledge and wisdom, is based on an eternal reckoning and the consent of the Divine Truth. This statement is not pure determinism but an invitation to reflect on inner 'worthiness' and 'capacity'; for divine consent is often contingent upon the inner struggles and true sincerity of the seeker. It is not that effort is ineffective, but rather, effort without divine consent does not yield the desired outcome, because divine consent itself is evidence of that inner worthiness and purification of the self that ultimately leads to finding 'rare sciences in your pocket,' even if you haven't read 'a single book.'

Key takeaways

• The acquisition of anything, material or spiritual, requires divine consent and decree, not just outward effort.
• The abundance and accessibility of something do not guarantee true possession or benefit from it.
• Hafez's concept of 'un-ordained sustenance' (rozi-ye nanehade) extends to the realm of knowledge in the Masnavi.
• Even the retention and comprehension of knowledge are subject to an eternal decree and divine consent, not merely continuous reading.
• Knowledge sometimes merely passes through one person to reach another who is more deserving and appreciative.
• This verse is an invitation to reflect on inner worthiness and capacity, upon which divine consent is contingent.