M6:2108 — از فقیرستت همه زر و حریر / هین غنی را ده زکاتی ای فقیر

Translation: All your gold and silk are from this faqīr (divine man). Hark, O (apparent) faqīr, give alms to this (true) wealthy one! Meaning: This verse points to a profound inversion of reality: all our worldly possessions, like gold and silk, derive from the grace and existence of divine men, who appear poor. It is to these outwardly 'rich' (but spiritually destitute) individuals that the 'apparent poor' (who are truly rich in spirit, or even the divine man himself in his spiritual abundance) must render alms.

This verse presents a brilliant illustration of reality's inversion in Rumi's perspective. In our world, so often fixated on appearances, we label those lacking worldly possessions as 'poor' (faqīr) and consider ourselves 'rich' (ghanī) if we possess 'gold and silk.' However, Rumi utterly overturns this equation.

As I have explained before, faqīr here does not signify worldly destitution but rather refers to the 'divine man' or 'Friend of God' (walī). These awliyā, though outwardly devoid of material wealth, are in truth the origin and source of all blessings in the universe. The sustenance of all beings stems from their existence. Rumi states in another verse: "The heavens are slaves to his moon, / The East and West are all beggars at his table." This theme resonates with the Ziyārat al-Jāmiʿah al-Kabīrah, which declares: "By his blessing, creation is sustained" (bimannihā ruziq al-warā), implying that sustenance flows through the Imams.

Rumi goes further, referencing the Hadith Qudsi "Lawlāk lamā khalaqt al-aflāk" (Were it not for you, I would not have created the heavens), which God addressed to the Prophet Muhammad. Our mystics extend this address not only to the Prophet but to the entire lineage of divine awliyā. These great souls, due to the unity of their spirits and their single divine source, all embody this divine address. Thus, existence itself, the rotation of the cosmos, the light of the sun, the treasures hidden within the earth, and the fruits of trees—all owe their being to the grace of these divine 'poor ones.' They are the 'distributors of God's bounty,' the true benefactors of the entire universe.

Yet, the affairs of the world are reversed; we are commanded to give zakāt to them, while in reality, everything we possess, including our 'gold and silk,' has reached us through them. This inversion of appearances makes the discovery of truth difficult for us. The phrase "Give charity to your own benefactor" (ṣadaqa-bakhsh-i khīsh-rā ṣadaqa bi-dih) explicitly highlights this apparent contradiction. Ultimately, Rumi implores the outwardly rich (who are in fact dependent on the divine faqīr) to give zakāt to the inwardly rich (who are the source of all abundance). This is an invitation to re-evaluate our values, to see with the eye of truth, and to acknowledge those who are the hidden pillars of existence and the true providers of the world, even if they appear in humble, impoverished guise.

Key takeaways

• Outward measures of poverty and wealth are deceptive; true richness is inner and spiritual.
• Divine men, though seemingly poor, are the source of all sustenance, blessings, and existence.
• The verse highlights the world's inverted order: the true benefactor is outwardly perceived as the recipient.
• Giving alms (zakat) to divine figures is, in essence, giving back to the source of one's own blessings and good fortune.
• Understanding this inversion requires a deeper perspective beyond worldly appearances, a vision Rumi cultivates throughout the Mathnawi.