In Book 3 of Jalaluddin Rumi's *Masnavi*, witnessing the impending doom of a ship in a storm, the mystic Daquqi is overcome with profound compassion and pleads for divine mercy upon the passengers. Rumi uses this pivotal moment to elucidate the Sufi concept of the 'prayer of the selfless.' When a spiritually realized saint like Daquqi achieves a state of absolute annihilation (*fana*) in the Divine, his ego is entirely erased, meaning the prayer that flows from his lips is fundamentally God's own speech. Because God is both the petitioner and the responder, the prayer is instantly answered, and the ship is miraculously saved. However, Rumi highlights human ignorance through the metaphor of a hunted fox. Just as a fleeing fox is saved by its swift feet but mistakenly credits its wagging tail, the worldly passengers attribute their salvation to their own efforts and cunning, entirely unaware of the invisible, intercessory grace of the saint that truly rescued them.

Daquqi's Intercession and the Prayer of the Selfless in the Masnavi

In Book 3, Section 7 of Jalaluddin Rumi's *Masnavi*, a man continuously repeats "Allah" in his prayers until Satan mocks him for never receiving God's verbal reply of "Labbayk" (Here I am). Despondent, the man stops praying, but a divine messenger appears in a dream to explain that his very urge and ability to say "Allah" is itself God's response. Rumi uses this allegory to teach a foundational Sufi concept: earnest supplication, spiritual longing, and the pain of seeking the Divine are instilled by God's grace. The worshipper's prayer is the divine pull in action, meaning the act of calling upon God is already God's ultimate answer.

Google

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

آن یکی الله می‌گفتی شبی 
تا که شیرین می‌شد از ذکرش لبی
گفت شیطان آخر ای بسیارگو 
این همه الله را لبیک کو
می‌نیاید یک جواب از پیش تخت 
چند الله می‌زنی با روی سخت
او شکسته‌دل شد و بنهاد سر 
دید در خواب او خضر را در خضر
گفت هین از ذکر چون وا مانده‌ای 
چون پشیمانی از آن کش خوانده‌ای
گفت لبیکم نمی‌آید جواب 
زان همی‌ترسم که باشم رد باب
گفت آن الله تو لبیک ماست 
و آن نیاز و درد و سوزت پیک ماست
حیله‌ها و چاره‌جوییهای تو 
جذب ما بود و گشاد این پای تو
ترس و عشق تو کمند لطف ماست 
زیر هر یا رب تو لبیکهاست
جان جاهل زین دعا جز دور نیست 
زانک یا رب گفتنش دستور نیست
بر دهان و بر دلش قفلست و بند 
تا ننالد با خدا وقت گزند
داد مر فرعون را صد ملک و مال 
تا بکرد او دعوی عز و جلال
در همه عمرش ندید او درد سر 
تا ننالد سوی حق آن بدگهر
داد او را جمله ملک این جهان 
حق ندادش درد و رنج و اندهان
درد آمد بهتر از ملک جهان 
تا بخوانی مر خدا را در نهان
خواندن بی درد از افسردگیست 
خواندن با درد از دل‌بردگیست
آن کشیدن زیر لب آواز را 
یاد کردن مبدا و آغاز را
آن شده آواز صافی و حزین 
ای خدا وی مستغاث و ای معین
نالهٔ سگ در رهش بی جذبه نیست 
زانک هر راغب اسیر ره‌زنیست
چون سگ کهفی که از مردار رست 
بر سر خوان شهنشاهان نشست
تا قیامت می‌خورد او پیش غار 
آب رحمت عارفانه بی تغار
ای بسا سگ‌پوست کو را نام نیست 
لیک اندر پرده بی آن جام نیست
جان بده از بهر این جام ای پسر 
بی جهاد و صبر کی باشد ظفر
صبر کردن بهر این نبود حرج 
صبر کن کالصبر مفتاح الفرج
زین کمین بی صبر و حزمی کس نرست 
حزم را خود صبر آمد پا و دست
حزم کن از خورد کین زهرین گیاست 
حزم کردن زور و نور انبیاست
کاه باشد کو به هر بادی جهد 
کوه کی مر باد را وزنی نهد
هر طرف غولی همی‌خواند ترا 
کای برادر راه خواهی هین بیا
ره نمایم همرهت باشم رفیق 
من قلاووزم درین راه دقیق
نه قلاوزست و نه ره داند او 
یوسفا کم رو سوی آن گرگ‌خو
حزم این باشد که نفریبد ترا 
چرب و نوش و دامهای این سرا
که نه چربش دارد و نه نوش او 
سحر خواند می‌دمد در گوش او
که بیا مهمان ما ای روشنی 
خانه آن تست و تو آن منی
حزم آن باشد که گویی تخمه‌ام 
یا سقیمم خستهٔ این دخمه‌ام
یا سرم دردست درد سر ببر 
یا مرا خواندست آن خالو پسر
زانک یک نوشت دهد با نیشها 
که بکارد در تو نوشش ریشها
زر اگر پنجاه اگر شصتت دهد 
ماهیا او گوشت در شستت دهد
گر دهد خود کی دهد آن پر حیل 
جوز پوسیدست گفتار دغل
ژغژغ آن عقل و مغزت را برد 
صد هزاران عقل را یک نشمرد
یار تو خرجین تست و کیسه‌ات 
گر تو رامینی مجو جز ویسه‌ات
ویسه و معشوق تو هم ذات تست 
وین برونیها همه آفات تست
حزم آن باشد که چون دعوت کنند 
تو نگویی مست و خواهان منند
دعوت ایشان صفیر مرغ دان 
که کند صیاد در مکمن نهان
مرغ مرده پیش بنهاده که این 
می‌کند این بانگ و آواز و حنین
مرغ پندارد که جنس اوست او 
جمع آید بر دردشان پوست او
جز مگر مرغی که حزمش داد حق 
تا نگردد گیج آن دانه و ملق
هست بی حزمی پشیمانی یقین 
بشنو این افسانه را در شرح این

</div>

## English translation
One man was saying “Allah” one night, until his lips became sweet from the remembrance. Satan said, “At last, O great talker, where is the Labbayk answering all this Allah? No answer comes from before the Throne; how long will you keep saying Allah with a hard face?” He became broken-hearted and laid down his head; in a dream he saw Khidr amid greenness. Khidr said, “Look, why have you fallen away from remembrance? Why are you regretful over the One whom you have called?” He said, “No Labbayk comes to me in answer; because of that I fear I have been rejected from the Gate.” He said, “That Allah of yours is Our Labbayk, and your need and pain and burning are Our messenger. Your stratagems and seeking of remedies were Our attraction and the loosening of this foot of yours. Your fear and love are the lasso of Our grace; beneath every ‘O Lord’ of yours there are Labbayks. The ignorant soul is far from this prayer, because its saying ‘O Lord’ is not permitted. There is a lock and bond on its mouth and heart, so that it may not wail to God at the time of injury. He gave Pharaoh a hundred dominions and wealth, until he made a claim to might and majesty. In all his life he saw no headache, so that that evil-natured one would not wail toward God. He gave him all the dominion of this world; God did not give him pain, suffering, and sorrows. Pain is better than the dominion of the world, so that you may call God in secret. Calling without pain is from coldness; calling with pain is from heart-ravishment. That drawing the voice under the lip, that remembering the Origin and Beginning, has become a pure and sorrowful voice: O God, O One sought for help, O Helper. A dog’s wail on His road is not without attraction, for every desirer is captive to a waylayer. Like the dog of the Cave, who escaped from carrion and sat at the table of kings; until Resurrection it eats before the Cave, the water of mercy, like a knower, without a trough. Many a dog-skinned one has no name, yet behind the veil he is not without that cup. Give your life for this cup, O son; without struggle and patience, when is there victory? Being patient for this is no hardship; be patient, for patience is the key to relief. No one escapes this ambush without patience and prudence; patience itself is the hands and feet of prudence. Be prudent about eating, for this is a poisonous plant; prudence is the strength and light of the prophets. Straw jumps at every wind; when does a mountain give weight to the wind? From every side a ghoul calls you, ‘O brother, if you want the road, come here. I will show the road; I will be your companion and friend. I am the guide on this subtle road.’ He is no guide, nor does he know the road; Joseph, do not go toward that wolf-natured one. Prudence is this: that the rich food, drink, and traps of this abode not deceive you, for it has neither richness nor sweetness. It recites magic and blows into his ear: ‘Come, be our guest, O brightness; the house is yours and you are mine.’ Prudence is that you say, ‘I am overfull,’ or ‘I am sick, exhausted by this dungeon,’ or ‘My head is in pain; take away the headache,’ or ‘That maternal uncle’s son has called me.’ For it gives one sweet thing along with stings, so that its sweetness plants wounds in you. If it gives you fifty or sixty gold pieces, O fish, it gives you meat on its hook. If it gives at all, when would that one full of tricks give? Deceitful speech is a rotten walnut. Its chatter carries off your intellect and marrow; it does not count a hundred thousand intellects as one. Your companion is your saddlebag and purse; if you are Ramin, seek none but your Vis. Your Vis and beloved are your own essence, and all these outward things are your afflictions. Prudence is that when they invite you, you do not say, ‘They are drunk and desiring me.’ Know their invitation as the bird-whistle that a hunter makes hidden in ambush: he has placed a dead bird before him, so that it makes that cry and voice and lament. The bird thinks it is of its own kind; it gathers there, and they tear off its skin, except perhaps a bird to whom God has given prudence, so that it is not made dizzy by that grain and flattery. Lack of prudence is certainly regret; listen to this tale in explanation of this.”

دفتر سوم - بخش ۷ - بیان آنک الله گفتن نیازمند عین لبیک گفتن حق است / Book Three - Section 7 - In Explanation That the Needy One's Saying 'Allah' Is the Very 'Labbayk' of God

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

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

Learn Before

Related

Learn After