M6:1897 — قبلهٔ زاهد بود یزدان بر / قبلهٔ مطمع بود همیان زر

Translation: The ascetic's qibla is the Benevolent Lord; The greedy one's qibla is a purse of gold. Meaning: This couplet succinctly states that each individual, according to their inner disposition and aspiration, sets their own direction and ultimate goal; the ascetic turns toward God, while the greedy person turns toward material wealth.

This couplet is part of a series of verses where Mawlana enumerates the diverse "qiblas" – the spiritual orientations and ultimate aims of human beings. This approach, in essence, is an allegory for the variety in human aspirations and inner directions; each person, in their journey through existence, turns towards that which they perceive as their ultimate desire.

The zāhid, the ascetic who withdraws from worldly affairs and devotes themselves to spiritual discipline, finds their qibla and ultimate object in the "Yazdān-i bar." This phrase signifies the benevolent God, the Lord of blessing and grace. The zāhid seeks this aspect of the Divine, perhaps for deliverance from hell, the attainment of paradise, or even out of proximity and gratitude for divine beneficence. This differs from the qibla of the ʿārif (gnostic), which is the "light of union" (nūr-i wisāl); the ʿārif seeks union itself, transcending mere blessings, while the zāhid turns towards the Divine within a different sphere of seeking.

In contrast, the qibla of the matmaʿ or tāmaʿ – the greedy and worldly person – is the "hemyān-i zar," a purse full of gold. For one whose aspiration is limited and whose gaze is fixed on material possessions, all of existence is seen through the lens of wealth and gold; their ultimate destination is the accumulation of riches. Here, Mawlana describes these fundamental differences in desires and pursuits simply and without judgment. This world, as we observe, is organized to provide a suitable sustenance (rizq) and portion for every "disposition" (khuy) and "temperament" (tabʿ). The rizq of the gnostics is "wine in a golden cup" (ʿaqār dar kaʿs-i zarrīn), while the rizq of the worldly is "watery soup and a large bowl" (āb-i tatmāj u taghār). This is not determinism (jabr) but rather the wise ordering of the cosmos; God has provided each being with sustenance commensurate with its character and structure.

Key takeaways

• In the Masnavi, "qibla" symbolizes an individual's inner orientation and ultimate goal.
• Mawlana distinguishes between "Yazdān-i bar" (the Benevolent God, sought by the ascetic) and "light of union" (sought by the gnostic).
• The ascetic's aim is the beneficent God, whereas the greedy person's aim is material wealth.
• This couplet illustrates the diversity of creation and the structured nature of the world, where suitable sustenance is prepared for every "disposition" and "aspiration."
• Mawlana's approach here is descriptive, not judgmental; he merely articulates the multiplicity of human aims.