M6:1902 — لایق آنک بدو خو داده‌ایم / در خور آن رزق بفرستاده‌ایم

Translation: Worthy of the nature We instilled in them, In accordance with that, We sent forth their sustenance. Meaning: God states that the sustenance (both material and spiritual) of every being is determined by the inherent nature and disposition He has bestowed upon them.

This verse, spoken from the divine perspective, conveys a pivotal point regarding divine justice and the very organization of existence. Here, Mowlana states with absolute certainty that every being — from the smallest gnat to the largest elephant, and every human with their unique spiritual and intellectual makeup — receives a sustenance and share commensurate with the 'nature' (khū) and 'disposition' (khislat) bestowed upon them. This 'sustenance' (rizq) is not merely material; it encompasses everything a human needs for life and flourishing: knowledge, power, love, union (with the Beloved), and even, remarkably, denial.

Some might perceive a scent of determinism (jabr) here, but I do not interpret this as such. It is rather the 'organization of the cosmos.' This world is not a disordered, unregulated factory; it operates with a precise and engineered system. Each individual, according to their innate temperament and constitution, is drawn towards certain things and benefits from them. As the subsequent verse states: 'One's nature We made a lover of bread / Another's nature We made drunk with the Beloved.' Some are 'slaves of the belly' (ʿabdu’l-butūn), and abundant material blessings are prepared for them. Others are not content with these superficialities and seek spiritual delights. Those thirsty for knowledge possess the aptitude for it, and knowledge becomes accessible to them. There are also those who seek union with God; a single moment of intimate communion is for them equivalent to eternal paradise. This, too, is a form of sustenance, a most precious one.

Elsewhere in the Masnavi, and also in the Quran when describing deniers, it states: 'And you make your sustenance your denial.' This is profoundly strange and deep: for some, their rizq from the Quran is simply to deny it. That is, their share from this boundless ocean is merely to reject and turn their backs. This is itself a kind of sustenance, but one that distances the human from the core matter.

I have often said that some scholars, when encountering sacred texts or mystical works like the Masnavi, focus solely on peripheral details, historical aspects, and superficial analyses, neglecting their guiding and ethical benefits. This is precisely like someone standing over a vast treasure, but attending only to the soil covering it, oblivious to the treasure itself. Or like a stubborn person for whom a rope has been lowered for salvation, but instead of climbing, he begins to examine the rope's material and chemical composition!

The ambition to rise higher (sawdā-yi sar-i bālā dāshtan) – that is, to transcend appearances and reach the hidden treasure in everything – is a point emphasized by the Masnavi. If one lacks this 'ambition,' one remains deprived even of the greatest blessings, and not only does one not drink the water oneself, but, in the words of Jesus Christ, one also covers the well so that others cannot draw water.

Continuing this discussion, Mowlana arrives at the point that this 'nature' and 'structure' also encompass our choice: 'If femininity pleases you, take up the veil / If heroism pleases you, take up the dagger.' That is, if you are content with your structure and essence, then why do you flee from what is commensurate with that essence? Each person must, according to their disposition and choice, benefit from the blessings of existence and choose what resonates with their inner being. This is the inner freedom and responsibility that finds meaning alongside this divine organization.

Key takeaways

• Every being receives sustenance and a share commensurate with its inherent nature and disposition.
• Sustenance is not merely material; knowledge, power, love, divine union, and even denial can be considered forms of rizq.
• This cosmic organization is not fatalistic determinism (jabr), but rather an intelligent and harmonious arrangement within existence.
• Each individual's intrinsic nature draws them towards their specific sustenance; one may be a 'lover of bread,' another 'drunk with the Beloved.'
• One who lacks the 'ambition to rise higher' remains deprived of the hidden treasures within knowledge and truth.
• Our choices (e.g., 'If femininity pleases you, take up the veil / If heroism pleases you, take up the dagger') derive meaning from this inner 'nature' or predisposition.