Rumi's Masnavi - He made this excuse and took his leave: what prevented (him from complying) was (the fact) that the (Amír's) munificence was not sincere.

He made this excuse and took his leave: what prevented (him from complying) was (the fact) that the (Amír's) munificence was not sincere.

Was it not (the case) that it (the munificence) was sincere and unmixed with rancour and wrath? (Yes; but) every (kind of) sincerity did not come into the Shaykh's consideration.

He said, “God hath so commanded me, saying, ‘Go as a beggar and ask for a piece of bread.’” 2785

How the (following) intimation came to the Shaykh from the Unseen: “During these two years thou hast taken and given by Our command; henceforth give but do not take; always put thy hand under the mat which on thy behalf We have made to be like the wallet of Abú Hurayra, and thou wilt find (there) whatever thou mayst desire.” (The object of such miracles is) that the people of the world may gain certainty that beyond this (world) is a world where, if you take a handful of earth, it will turn to gold; if a dead man enter it he will become living; if the most ill-starred enter it he will become the most fortunate; if infidelity enter therein, it will become faith; if poison enter therein, it will become an antidote (to poison). It (that world) is neither inside of this world nor outside; neither beneath it nor above it; neither joined with it nor separate from it: it is devoid of quality and relation. At every moment thousands of signs and types are displayed by it (in this world). As manual skill to the form of the hand, or glances of the eye to the form of the eye, or eloquence of the tongue to the form of the tongue, (such is the relation of that world to this): it is neither inside of it nor outside, neither joined with it nor separate. And indication is sufficient for a person of intelligence.

For two years that man of (high spiritual) accomplishment carried on this business (of begging); after that (time) the command came to him from the Creator—

“Henceforth continue to give, but do not beg from any one: We from the Unseen World have bestowed on thee this power.

Whoever begs of thee (any amount), from one (piece of money) to a thousand, put thy hand beneath a (certain) mat and produce (what he wants).

Hark, give (it) from the incalculable treasure of (Divine) mercy: in thy hand earth will become gold: give (it)!

Give whatsoever they ask of thee: have no anxiety as to that: know that the bounty of God is more than (every) more. 2790

In Our bounty there is no retrenchment or reduction; no sorrow or regret for (having shown) this generosity.

Put thy hand beneath the mat, O trusted man, in order to blindfold (deceive) the evil eye.

Fill thy fist, therefore, from beneath the mat and give (the money) into the hand of the beggar whose back is broken (by poverty).

Henceforth give from the wage that is not grudged: give the hidden pearl to every one who desires (it).

Go, be thou (what is signified by) the Hand of God is above their hands: do thou, like the Hand of God, scatter the daily bread recklessly. 2795

Release those in debt from their responsibility: like rain, make the carpet of the world green.”

During another year this was his work, that he was always giving gold from the purse of the Lord of the Judgement.

The black earth turned into gold in his hand: beside him Hátim of (the tribe) Tayyi’ was a beggar.

How the Shaykh knew the unspoken thoughts of those who begged of him and the sums owed by the debtors without their telling him, which is a sign of (his being endowed with Divine attributes, in accordance with the command), “Go forth with My attributes unto My creatures.”

If a dervish said nothing about his need, he (the Shaykh) would give (what he required) and would know his secret thought;

He would give that bent-backed one the amount that he had in mind, neither more nor less. 2800

Then they would ask, “How didst thou know, uncle, that he was thinking of this amount?”

He would reply: “My heart's house is empty: it is void of beggary, like Paradise.

There is no work (being done) in it except love of God: there is no inhabitant except the idea of union with Him.

I have swept the house clean of good and evil: my house is filled with love of the One.

When I see in it anything other than God, (I know that) it (the thing seen) is not mine but is reflected from the beggar (who is with me at the moment).” 2805

If a date-palm or a raceme of dates has appeared in a piece of water, it is only the reflexion from the tree outside.

If you see a form (of something) at the bottom of the water, that image is reflected from outside, O youth;

But it is necessary to cleanse the canal, (which is) the body, until the water is cleared of scum,

In order that no obscurity and rubbish may remain therein and that it may become trustworthy and that the reflexion of the (inward) aspect (of everything) may appear (in it).

Where in your body is aught but muddy water, O you who are (spiritually) destitute? Make the water pure (and free) from mud, O enemy of the heart. 2810

By (indulgence in) sleeping and eating and drinking you are ever intent on pouring into this canal more (and more) earth.

The means of knowing people's hidden thoughts.

(Only) when the heart of that water is void of these (defilements), does the reflexion of the (inward) aspects (of all things) dart into the water.

Therefore, unless your interior has been purified, (and while) the (heart's) house is full of demons and monsters and wild beasts,

O ass who have obstinately remained in asininity, how will you get scent of (apprehend) the (life-giving) breaths which resemble those of the Messiah?

If a phantasy appear (in your heart), how will you know from what hiding-place it springs forth? 2815

Ere (all) phantasies are swept from the inward part, the body will become (insubstantial) as a phantasy in (consequence of) renunciation.

How the cunning of the fox prevailed over the attempt of the ass to preserve himself from falling into temptation.

The ass strove long and argued (stoutly) against him, but ravenous hunger never quitted the ass.

Greed prevailed, and his self-restraint was (too) weak: many are the gullets that are cut by love of the loaf.

From the Messenger (Prophet) to whom the realities revealed themselves has come down (the saying), “A (great) penury is near being infidelity.”

The ass had been made prisoner by hunger: he said (to himself), “If it is a plot, (what then?). Suppose I am dead once and for all, 2820

At any rate I shall be delivered from this torment of hunger: if this is life, I am better dead.”

If at first the ass repented and swore (to keep his vow), in the end, because of his asininity, he made a (great) lapse.

Greed makes one blind and foolish and ignorant: to fools it makes death (seem) easy;

(But) death is not (really) easy to the souls of asses who do not possess the splendour of the everlasting soul.

Since he (the ass) does not possess the everlasting soul, he is damned: his boldness in (facing) death is the result of folly. 2825

Endeavour that your soul may become immortal, so that on the day of death you will have a (goodly) store.

Again, he (the ass) had no confidence in the Provider (to assure him) that He would scatter over him largesse from the Unseen.

Until now, the (Divine) Bounty had not kept him without the daily provision, though at times He subjected his body to a (severe) hunger.

Were hunger absent, in consequence of indigestion a hundred other afflictions would raise their heads in you.

Truly the affliction of hunger is better than those maladies in respect both of its subtilty and its lightness and (its effect on devotional) work. 2830

The affliction of hunger is purer than (all other) afflictions, especially (as) in hunger there are a hundred advantages and excellences.

Explaining the excellency of abstinence and hunger.

Indeed hunger is the king of medicines: hark, lay hunger to thy heart, do not regard it with such contempt.