M6:3263 — ای غم ارزاق ما بر خاطرت / ای چو رزق عام احسان و برت

Translation: Oh, you whose mind was burdened with concern for our sustenance, Oh, whose kindness and beneficence were like the universal provision.

Meaning: This verse, part of a eulogy for a spiritual benefactor, likens the praised individual to one who carried the concern for everyone's livelihood, and whose generosity, like God's universal sustenance, embraced all without distinction.

This verse is embedded within a profound eulogy, a lengthy lament and praise that Mowlana himself terms a nashīd (ode or dirge), dedicated to a departed spiritual luminary. The individual being addressed is a benefactor whose spirit has ascended, yet whose memory and presence continue to be a source of blessing and hope. Mowlana, in this couplet, clearly highlights two paramount virtues of this great soul.

He begins by stating: "Oh, you whose mind was burdened with concern for our sustenance." This line speaks to the benefactor's selfless preoccupation with the livelihood and well-being of others. This individual's concern extended beyond personal needs, embracing the concerns of the populace, especially the needy, never forgetting their essential requirements. Such a trait signifies a high spiritual station, transcending egoism and self-absorption.

However, the pinnacle of praise is articulated in the second hemistich: "Oh, whose kindness and beneficence were like the universal provision." Here, Mowlana likens the benefactor's generosity and good deeds (ehsān va barr) to God's rizq-i ʿām (universal provision). We recognize that divine sustenance is twofold: rizq-i ʿām, which encompasses all beings – the good and the bad, infidel and believer, human and animal – without discrimination. It is like the sun, which, as Mowlana says, shines equally "on dry branch and on wet branch." Yet, there is also rizq-i khāṣ (special provision), reserved for God's chosen ones and saints, tailored to each individual's capacity and potential. The wet branch, for instance, receives blossoming and fruit from the sun, while the dry branch merely takes warmth. This benefactor, too, in their generosity, mirrored the divine universal provision; their benevolence was all-encompassing, extending not only to friends and close ones but to all wayfarers (abnāʾ al-sabīl) who were stranded on their path, without any specific expectations. It was as if their own unique sustenance was God's special provision, and their beneficence was a manifestation of God's universal provision on earth. This represents the acme of generosity and lofty aspiration: for a human being to become a conduit of universal grace, without any differentiation.

It is here that Hafez, the eloquent poet, also offers a pertinent counsel: "Heed this point to free yourself from grief: you will eat blood if you seek sustenance not destined for you." This wisdom teaches us that everyone should pursue their rūzī-yi nanehādeh (undetermined sustenance), meaning their unique talent and potential. One should seek their special provision while also benefiting from God's universal grace, refraining from envious glances at others. This benefactor, in essence, had placed themselves in the position of a universal provider, a station of immense spiritual merit and praise.

Key takeaways

• This verse eulogizes a departed benefactor, portraying them as one who carried the concern for others' sustenance.
• The benefactor's generosity is compared to God's rizq-i ʿām (universal provision), which encompasses all without discrimination.
• Mowlana distinguishes between two types of provision: rizq-i ʿām (universal, for all) and rizq-i khāṣ (special, tailored to individual capacity).
• The praise underscores the importance of selfless concern for others, open-handedness, and impartiality in beneficence.
• A connection is drawn to Hafez's wisdom on seeking one's rūzī-yi nanehādeh (undetermined sustenance) and avoiding envy regarding specific provisions.