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.

Google

## Original content
<div dir="rtl" style="text-align: right; line-height: 2; margin-top: 0.5rem;">

زالکی کرد سر برون ز نهفت 
کشتک خویش خشک دید و بگفت
کای هم آن نو و هم آن کهن 
رزق بر تست هرچه خواهی کن
علت رزق تو به خوب و به زشت 
گریهٔ ابر نی و خندهٔ کشت
از هزاران هزار به یک تو 
زانک اندک نباشد اندک تو
شعله ای زو و صدهزار اختر 
قطره ای زو و صد هزار اخضر
بی سبب رازقی یقین دانم 
همه از تست نانم و جانم
مرد نبود کسی که در غم خور 
در یقین باشد از زنی کمتر

</div>

## English translation
A little old woman poked her head out from her shelter,
Saw her small field dry, and said:
'O You Who are both the new and the old,
Sustenance is Your responsibility; do whatever You wish.
The cause of Your sustenance, whether in good or bad,
Is neither the weeping of the cloud nor the laughter of the crop.
One of Your gifts is better than thousands of thousands,
Because Your little is never small.
A spark from it, and a hundred thousand stars;
A drop from it, and a hundred thousand green heavens.
I know for certain that You are the Provider without cause,
All of my daily bread and my soul are from You.
He is not a man who, in anxiety over food,
Has less certainty of faith than an old woman.'

بخش ۳۴ - تمثیل / Section 34 - A Parable

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)

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

Root URL: https://ganjoor.net/
Source URL: https://ganjoor.net/

This Reference node represents the source used by the Literature-to-1Cademy migration agent.

Ganjoor

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 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.

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

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.

Learn Before

Related