In Book 3 of the Masnavi, Rumi uses the tale of a Sufi dancing ecstatically before an empty tablecloth to illustrate the core Sufi concept of spiritual poverty (faqr) and transcendent love. While a materialistic observer sees only a lack of physical bread, the Sufi explains that 'love of bread without bread' is the true food of the sincere seeker. This metaphor highlights that true spiritual lovers are liberated from the bounds of material existence; they draw their nourishment directly from the unseen and the divine essence, rather than relying on tangible, worldly forms.

The Metaphor of the Empty Tablecloth and Spiritual Sustenance in the Masnavi

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گرچه آن مطعوم جانست و نظر 
جسم را هم زان نصیبست ای پسر
گر نگشتی دیو جسم آن را اکول 
اسلم الشیطان نفرمودی رسول
دیو زان لوتی که مرده حی شود 
تا نیاشامد مسلمان کی شود
دیو بر دنیاست عاشق کور و کر 
عشق را عشقی دگر برد مگر
از نهان خانه یقین چون می چشد 
اندک اندک رخت عشق آنجا کشد
یا حریص االبطن عرج هکذا 
انما المنهاج تبدیل الغذا
یا مریض القلب عرج للعلاج 
جملة التدبیر تبدیل المزاج
ایها المحبوس فی رهن الطعام 
سوف تنجو ان تحملت الفطام
ان فی الجوع طعام وافر 
افتقدها وارتج یا نافر
اغتذ بالنور کن مثل البصر 
وافق الاملاک یا خیر البشر
چون ملک تسبیح حق را کن غذا 
تا رهی هم چون ملایک از اذا
جبرییل ار سوی جیفه کم تند 
او به قوت کی ز کرکس کم زند
حبذا خوانی نهاده در جهان 
لیک از چشم خسیسان بس نهان
گر جهان باغی پر از نعمت شود 
قسم موش و مار هم خاکی بود

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## English translation
Although that is the nourishment of the soul and of perception,
The body also has a share in it, O son.
If the devil of the body had not become a devourer of that,
The Prophet would not have said, 'My devil has accepted Islam.'
From that spiritual banquet by which the dead becomes alive,
Until the devil drinks of it, how should he become a Muslim?
The devil is in love with this world, blind and deaf;
Nothing can take away one love except another love.
When he tastes from the secret chamber of certainty,
Little by little he pulls the baggage of his love thither.
O greedy of belly, ascend in this manner!
Indeed, the path is to change your nourishment.
O sick of heart, ascend for treatment!
The sum of the remedy is to change your temperament.
O you who are imprisoned as a pledge for food,
You will be delivered if you endure weaning!
In hunger there is abundant food,
Seek it and hope for it, O runner-away.
Feed upon the light, be like the eye;
Conform to the angels, O best of mankind!
Like the angels, make the glorification of God your food,
That you may be delivered, like the angels, from distress.
If Gabriel rarely swoops down on carrion,
How is he in strength any less than a vulture?
How excellent is the table spread in the world,
Yet utterly hidden from the eyes of the mean!
If the world should become a garden full of bounty,
The portion of the mouse and the snake would still be dust.

دفتر پنجم - بخش ۱۳ - بیان آنک نور که غذای جانست غذای جسم اولیا می‌شود تا او هم یار می‌شود روح را کی اسلم شیطانی علی یدی / Book Five - Section 13 - Explaining that the Light which is the Food of the Soul becomes the Food of the Body of the Saints, so that the Body also becomes a Partner to the Spirit, since 'My Devil has accepted Islam at my hands'

In the prologue to the third book of the Masnavi, Rumi introduces the concept of divine or spiritual sustenance, contrasting it with physical nourishment. He illustrates this through powerful metaphors: the sun's light, which shines without needing a physical wick or oil, and the strength of the Angel Gabriel, which is derived directly from witnessing the Creator rather than from a physical kitchen. This establishes a foundational theme for the book, emphasizing that true spiritual power, enlightenment, and the strength of the saints (Abdal) are directly sustained by God, completely transcending material dependencies.

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ای ضیاء الحق حسام الدین بیار 
این سوم دفتر که سنت شد سه بار
بر گشا گنجینهٔ اسرار را 
در سوم دفتر بهل اعذار را
قوتت از قوت حق می زهد 
نه از عروقی کز حرارت می جهد
این چراغ شمس کو روشن بود 
نه از فتیل و پنبه و روغن بود
سقف گردون کو چنین دایم بود 
نه از طناب و استنی قایم بود
قوت جبریل از مطبخ نبود 
بود از دیدار خلاق وجود
همچنان این قوت ابدال حق 
هم ز حق دان نه از طعام و از طبق
جسمشان را هم ز نور اسرشته اند 
تا ز روح و از ملک بگذشته اند
چونک موصوفی به اوصاف جلیل 
ز آتش امراض بگذر چون خلیل
گردد آتش بر تو هم برد و سلام 
ای عناصر مر مزاجت را غلام
هر مزاجی را عناصر مایه است 
وین مزاجت برتر از هر پایه است
این مزاجت از جهان منبسط 
وصف وحدت را کنون شد ملتقط
ای دریغا عرصهٔ افهام خلق 
سخت تنگ آمد ندارد خلق حلق
ای ضیاء الحق به حذق رای تو 
حلق بخشد سنگ را حلوای تو
کوه طور اندر تجلی حلق یافت 
تا که می نوشید و می را بر نتافت
صار دکا منه وانشق الجبل 
هل رایتم من جبل رقص الجمل
لقمه بخشی آید از هر کس به کس 
حلق بخشی کار یزدانست و بس
حلق بخشد جسم را و روح را 
حلق بخشد بهر هر عضوت جدا
این گهی بخشد که اجلالی شوی 
وز دغا و از دغل خالی شوی
تا نگویی سر سلطان را به کس 
تا نریزی قند را پیش مگس
گوش آنکس نوشد اسرار جلال 
کو چو سوسن صدزبان افتاد و لال
حلق بخشد خاک را لطف خدا 
تا خورد آب و بروید صد گیا
باز خاکی را ببخشد حلق و لب 
تا گیاهش را خورد اندر طلب
چون گیاهش خورد حیوان گشت زفت 
گشت حیوان لقمهٔ انسان و رفت
باز خاک آمد شد اکال بشر 
چون جدا شد از بشر روح و بصر
ذره ها دیدم دهانشان جمله باز 
گر بگویم خوردشان گردد دراز
برگها را برگ از انعام او 
دایگان را دایه لطف عام او
رزقها را رزقها او می دهد 
زانک گندم بی غذایی چون زهد
نیست شرح این سخن را منتهی 
پاره ای گفتم بدانی پاره ها
جمله عالم آکل و ماکول دان 
باقیان را مقبل و مقبول دان
این جهان و ساکنانش منتشر 
وان جهان و سالکانش مستمر
این جهان و عاشقانش منقطع 
اهل آن عالم مخلد مجتمع
پس کریم آنست کو خود را دهد 
آب حیوانی که ماند تا ابد
باقیات الصالحات آمد کریم 
رسته از صد آفت و اخطار و بیم
گر هزارانند یک کس بیش نیست 
چون خیالاتی عدد اندیش نیست
آکل و ماکول را حلقست و نای 
غالب و مغلوب را عقلست و رای
حلق بخشید او عصای عدل را 
خورد آن چندان عصا و حبل را
واندرو افزون نشد زان جمله اکل 
زانک حیوانی نبودش اکل و شکل
مر یقین را چون عصا هم حلق داد 
تا بخورد او هر خیالی را که زاد
پس معانی را چو اعیان حلقهاست 
رازق حلق معانی هم خداست
پس ز مه تا ماهی هیچ از خلق نیست 
که به جذب مایه او را حلق نیست
حلق جان از فکر تن خالی شود 
آنگهان روزیش اجلالی شود
شرط تبدیل مزاج آمد بدان 
کز مزاج بد بود مرگ بدان
چون مزاج آدمی گل خوار شد 
زرد و بدرنگ و سقیم و خوار شد
چون مزاج زشت او تبدیل یافت 
رفت زشتی از رخش چون شمع تافت
دایه ای کو طفل شیرآموز را 
تا به نعمت خوش کند پدفوز را
گر ببندد راه آن پستان برو 
برگشاید راه صد بستان برو
زانک پستان شد حجاب آن ضعیف 
از هزاران نعمت و خوان و رغیف
پس حیات ماست موقوف فطام 
اندک اندک جهد کن تم الکلام
چون جنین بد آدمی بد خون غذا 
از نجس پاکی برد مؤمن کذا
از فطام خون غذااش شیر شد 
وز فطام شیر لقمه گیر شد
وز فطام لقمه لقمانی شود 
طالب اشکار پنهانی شود
گر جنین را کس بگفتی در رحم 
هست بیرون عالمی بس منتظم
یک زمینی خرمی با عرض و طول 
اندرو صد نعمت و چندین اکول
کوهها و بحرها و دشتها 
بوستانها باغها و کشتها
آسمانی بس بلند و پر ضیا 
آفتاب و ماهتاب و صد سها
از جنوب و از شمال و از دبور 
باغها دارد عروسیها و سور
در صفت ناید عجایبهای آن 
تو درین ظلمت چه ای در امتحان
خون خوری در چارمیخ تنگنا 
در میان حبس و انجاس و عنا
او به حکم حال خود منکر بدی 
زین رسالت معرض و کافر شدی
کین محالست و فریبست و غرور 
زانک تصویری ندارد وهم کور
جنس چیزی چون ندید ادراک او 
نشنود ادراک منکرناک او
همچنانک خلق عام اندر جهان 
زان جهان ابدال می گویندشان
کین جهان چاهیست بس تاریک و تنگ 
هست بیرون عالمی بی بو و رنگ
هیچ در گوش کسی زیشان نرفت 
کین طمع آمد حجاب ژرف و زفت
گوش را بندد طمع از استماع 
چشم را بندد غرض از اطلاع
همچنانک آن جنین را طمع خون 
کان غذای اوست در اوطان دون
از حدیث این جهان محجوب کرد 
غیر خون او می نداند چاشت خورد

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## English translation
O Diya al-Haqq Husam al-Din, bring
this third book, since doing it three times has become the practice.
Open the treasury of secrets;
in the third book, leave excuses aside.
Your strength springs from the strength of the Real,
not from veins that leap because of heat.
This lamp of the Sun, which is bright,
is not from wick, cotton, or oil.
The vault of heaven, which is so lasting,
does not stand by rope or pillar.
Gabriel's strength was not from the kitchen;
it was from seeing the Creator of existence.
Likewise, know the strength of God's abdals
to be from God, not from food and tray.
Their bodies too have been kneaded from light,
so that they have passed beyond spirit and angel.
Since you are described by majestic attributes,
pass beyond the fire of diseases like Khalil.
The fire too will become coolness and peace for you,
O you whose temperament has the elements as servants.
For every temperament the elements are its basis,
but this temperament of yours is higher than every rank.
This temperament of yours, from the expanded world,
has now gathered the attribute of unity.
Alas, the field of people's understandings
has become very narrow; people have no throat.
O Diya al-Haqq, by the skill of your judgment,
your sweetmeat gives a throat to stone.
Mount Tur, in the theophany, found a throat,
so that it drank wine and could not bear the wine.
It became pulverized by Him, and the mountain split;
have you seen a mountain dance like a camel?
Anyone may give a morsel to someone;
giving a throat is God's work alone.
He gives a throat to body and soul;
He gives a throat separately for each of your limbs.
He gives this when you become one held in majesty
and become empty of fraud and deceit,
so that you do not tell the Sultan's secret to anyone,
so that you do not pour sugar before flies.
The ear drinks the secrets of majesty
of one who, like the lily, has become a hundred-tongued and mute.
God's grace gives the earth a throat
so it may drink water and grow a hundred plants.
Again He gives throat and lip to an earthly creature
so it may eat its plant in desire.
When the animal ate the plant, it grew large;
the animal became man's morsel and passed away.
Again it became earth and became the eater of man,
when spirit and sight were separated from man.
I saw atoms, all their mouths open;
if I tell of their eating, the account will become long.
Leaves have leafage from His gifts;
nurses have a nurse in His universal grace.
He gives sustenance to sustenances,
for how would wheat sprout without food?
There is no end to explaining this speech;
I have said a part so that you may know the parts.
Know the whole world as eater and eaten;
know the remaining ones as facing and accepted.
This world and its inhabitants are dispersed;
that world and its wayfarers are continuous.
This world and its lovers are cut off;
the people of that world are everlasting and gathered.
Thus the generous one is the one who gives himself,
the water of life that remains forever.
The lasting righteous deeds are the generous one,
freed from a hundred afflictions, dangers, and fears.
Though they are thousands, they are no more than one,
for like imaginal forms, number is not to be counted.
Eater and eaten have throat and gullet;
victor and vanquished have intellect and judgment.
He gave a throat to the staff of justice;
it ate so many staffs and ropes.
Yet it did not increase from all that eating,
for its eating and form were not animal.
He also gave certainty a throat like the staff,
so that it ate every imagination that arose.
Thus meanings, like visible things, have throats;
the provider of the throats of meanings is also God.
So from moon to fish there is nothing among creation
that lacks a throat for drawing its sustenance.
The soul's throat becomes empty of bodily thought;
then its sustenance becomes majestic.
Know that the condition is transformation of temperament,
for from an evil temperament comes an evil death.
When a person's temperament became clay-eating,
he became yellow, discolored, sick, and abased.
When that ugly temperament was changed,
ugliness left his face as it shone like a candle.
A nurse who has a milk-fed child,
to sweeten his sour mouth with bounty,
if she closes the way of that breast to him,
she opens the way of a hundred gardens to him.
For the breast had become a veil for that weak one
against thousands of blessings, tables, and loaves.
Thus our life depends on weaning;
strive little by little; the speech is complete.
When man was a fetus, blood was his food;
so the believer draws purity from impurity.
By weaning from blood, his food became milk;
by weaning from milk, he became a taker of morsels.
By weaning from the morsel, he becomes a Luqman,
a seeker of hidden game.
If someone had said to the fetus in the womb,
'Outside there is a world, very well ordered,
a joyful earth with breadth and length,
in it a hundred blessings and many foods,
mountains and seas and plains,
orchards, gardens, and fields,
a very high, light-filled sky,
sun and moon and a hundred stars;
from south, north, and west wind
there are gardens, weddings, and feasts.
Its wonders cannot come into description;
what are you doing in this darkness, under trial?
You drink blood in a narrow four-pegged place,
amid prison, filths, and trouble.'
By the ruling of its own state, it would deny it;
it would turn away from this message and become unbelieving,
saying, 'This is impossible, deception, and delusion,'
because blind imagination has no image of it.
When its perception has not seen the kind of a thing,
its denying perception will not listen.
Just so, to common people in this world,
the abdals speak of that world,
saying, 'This world is a very dark and narrow well;
outside is a world without smell and color.'
None of this goes into the ear of any of them,
for this greed has become a deep, thick veil.
Greed closes the ear to hearing;
ulterior aim closes the eye to seeing.
Just as the fetus's greed for blood,
which is its food in low abodes,
veiled it from the report of this world;
it knows no breakfast except blood.

دفتر سوم - بخش ۱ - سر آغاز / Book Three - Section 1 - Prologue

The Sufi doctrine of **Divine Sustenance (Rizq)** posits that God (Al-Razzaq) is the sole and absolute provider of all physical and spiritual nourishment, and that this provision is guaranteed. Mystics like Sanai and Rumi utilize the progression of human life—from embryonic nourishment in the womb to breastfeeding in infancy and active labor in adulthood—as empirical and spiritual proofs of God's continuous guardianship.

Key aspects of this doctrine in Sufi literature include:
1. **Stages of Provision:** Showing how the closing of one avenue of sustenance (e.g., embryonic blood supply) inevitably leads to the opening of superior ones (e.g., maternal milk, and later, physical limbs to seek food).
2. **Tawakkul (Trust):** Since sustenance is developmentally guaranteed by Divine Wisdom, anxiety, hoarding, and greed (حرص) are viewed as spiritual blindness or ignorance of the vastness of God's treasury.
3. **Spiritual Nourishment:** Transcending physical food to seek spiritual sustenanc...

The Sufi Doctrine of Divine Sustenance (Rizq)

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The Concept of Divine Sustenance in the Prologue of Masnavi Book Three

In Section 33 of the *Hadiqat al-Haqiqah*, Sanai develops the concept of Divine Sustenance through the metaphor of an 'unlocked storehouse' (anbarkhaneh). He argues that God's provision is not hidden or gated, but 'placed before' all living beings (janavar) before they even seek it. A key theological point in this section is the universal nature of this provision: Sanai explicitly states that the infidel (kafar), the believer (mu'min), the wretched (shaqi), and the blessed (sa'id) all receive their daily bread and 'new life' (hayat-e jadid) from the same divine source, emphasizing God's attribute of Al-Razzaq as independent of human merit or faith.

The Metaphor of the Open Treasury of Sustenance in Hadiqat al-Haqiqah

In Section 34 of the *Hadiqat al-Haqiqah*, Sanai uses the parable of an old woman and her dry field to illustrate absolute trust (tawakkul) in God's provision. Despite her dry crops, she addresses God with certainty, declaring that His sustenance is independent of secondary causes like rain (the cloud's weeping) or cultivation (the crop's laughter). Sanai emphasizes that divine provision is causeless (bi-sabab) and absolute, criticizing individuals who worry about their livelihood as having less faith and certainty than this old woman.

The Parable of the Old Woman and Trust in Divine Sustenance in Hadiqat al-Haqiqah

In Section 60 of the *Hadiqat al-Haqiqah*, Sanai addresses the theological concept of divine predetermination (*qadar*) regarding human creation, character, lifespan, and sustenance (*rizq*). Drawing upon the prophetic Hadith stating that God has already concluded these matters, and referencing the Quranic concept of divine allotment ('We have apportioned' from Quran 43:32), Sanai argues that human anxiety over material sustenance is futile. Since the divine decree is immutable and subject to neither change (*tabdil*) nor alteration (*tahwil*), a seeker must renounce greedy pursuits and trust in the predetermined division established by God.

The Concept of Divine Apportionment and Predestination in Hadiqat al-Haqiqah

In Book 1 of Jalaluddin Rumi's *Masnavi*, the dialogue between an impoverished Arab and his wife explores the Sufi concept of absolute trust in divine providence (*tawakkul*). In response to his wife's complaints about their lack of wealth, the husband uses the natural world to illustrate how anxiety over sustenance is a uniquely human failing. He points out that thousands of creatures—such as the turtledove, nightingale, and falcon—live happily without hoarding provisions, relying entirely on God as an "excellent provider." The husband explains that human grief and "root-cutting" obsessions over worldly gains and losses stem from the ego and an attachment to material existence. Through this discourse, Rumi presents the animals' innate reliance on the Divine as a model for spiritual contentment, contrasting the needless suffering caused by human greed with the peaceful acceptance of one's divinely apportioned lot.

The Arab's Discourse on Divine Sustenance and Animal Trust in the Masnavi

In Book 4 of Jalaluddin Rumi's Masnavi, the tale of the returning poet serves as an allegory for humanity's absolute dependence on divine sustenance. A destitute poet returns to a generous king, having previously experienced his immense bounty. Rumi elevates this narrative to a metaphysical principle, asserting that all of creation—from the fish in the sea and birds in the sky to the very earth and heavens—relies constantly on God for their survival and provision. The poet's return illustrates that one must bring their needs to the proven source of generosity rather than begging from a miser. Rumi emphasizes this spiritual pragmatism with the metaphor: 'Seek water in the sea, seek it not in the dry riverbed,' urging seekers to turn directly to the Divine—the ultimate provider—rather than relying on the flawed and limited resources of the material world.

The Tale of the Returning Poet and Divine Sustenance in the Masnavi

In Book 3 of Jalaluddin Rumi's *Masnavi*, the tale of the lazy dervish who supplicates for lawful sustenance without labor serves as a profound exploration of prayer, effort, and divine grace. Rumi uses this story to illustrate that while the seeker's external motivation might seem flawed or lazy, his persistent and earnest supplication (*ilhah*) is what truly matters. In Sufi philosophy, the spiritual longing and the very act of calling upon the Divine are themselves the ultimate divine response and provision, far exceeding the material objects of prayer.

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