In Rumi's *Masnavi*, the sudden disappearance of the congregation of saints (the *abdal* or *aqtab*) following Daquqi's prayer to save a sinking ship serves as a profound allegorical lesson on the spiritual stations of *rida* (absolute contentment and submission to divine decree) versus *shafa'at* (intercession).

### The Abdal's Objection
The congregation objects to Daquqi's prayer, calling it meddlesome (*bualfozul*) and an objection to the Absolute Chooser (*Mokhtar-e Motlaq*). While Daquqi's prayer arose from intense compassion, the saints view it as a subtle form of self-assertion and a failure to surrender fully to God's preordained destiny.

### Spiritual Implication
* **Egotistic Compassion:** Even well-intentioned pity or intercession can be a veil if it stems from the individual self's desire rather than direct divine inspiration.
* **The Station of Rida:** True spiritual perfection often demands quietude and acceptance of divine tribulation, where the mystic's will is ent...

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## Original content
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چون رهید آن کشتی و آمد بکام 
شد نماز آن جماعت هم تمام
فجفجی افتادشان با همدگر 
کین فضولی کیست از ما ای پدر
هر یکی با آن دگر گفتند سر 
از پس پشت دقوقی مستتر
گفت هر یک من نکردستم کنون 
این دعا نه از برون نه از درون
گفت مانا این امام ما ز درد 
بوالفضولانه مناجاتی بکرد
گفت آن دیگر که ای یار یقین 
مر مرا هم می‌نماید این چنین
او فضولی بوده است از انقباض 
کرد بر مختار مطلق اعتراض
چون نگه کردم سپس تا بنگرم 
که چه می‌گویند آن اهل کرم
یک ازیشان را ندیدم در مقام 
رفته بودند از مقام خود تمام
نه به چپ نه راست نه بالا نه زیر 
چشم تیز من نشد بر قوم چیر
درها بودند گویی آب گشت 
نه نشان پا و نه گردی بدشت
در قباب حق شدند آن دم همه 
در کدامین روضه رفتند آن رمه
درتحیر ماندم کین قوم را 
چون بپوشانید حق بر چشم ما
آنچنان پنهان شدند از چشم او 
مثل غوطهٔ ماهیان در آب جو
سالها درحسرت ایشان بماند 
عمرها در شوق ایشان اشک راند
تو بگویی مرد حق اندر نظر 
کی در آرد با خدا ذکر بشر
خر ازین می‌خسپد اینجا ای فلان 
که بشر دیدی تو ایشان را نه جان
کار ازین ویران شدست ای مرد خام 
که بشر دیدی مر ایشان را چو عام
تو همان دیدی که ابلیس لعین 
گفت من از آتشم آدم ز طین
چشم ابلیسانه را یک دم ببند 
چند بینی صورت آخر چند چند
ای دقوقی با دو چشم همچو جو 
هین مبر اومید ایشان را بجو
هین بجو که رکن دولت جستن است 
هر گشادی در دل اندر بستن است
از همه کار جهان پرداخته 
کو و کو می‌گو بجان چون فاخته
نیک بنگر اندرین ای محتجب 
که دعا را بست حق در استجب
هر که را دل پاک شد از اعتلال 
آن دعااش می‌رود تا ذوالجلال

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## English translation
When that ship was saved and reached its desired end, that congregation’s prayer also came to an end. A muttering arose among them with one another: “Who is this meddler among us, my friend?” Each one secretly said to another, hidden behind Daqūqī’s back. Each said, “I have not made this prayer now, neither outwardly nor inwardly.” One said, “It seems this imam of ours, out of distress, made an officious supplication.” Another said, “O certain friend, it appears the same to me as well. He was meddlesome out of constriction and objected to the Absolutely Free Chooser.” When I looked back to see what those noble ones were saying, I did not see a single one of them in place; they had all gone from their station. Neither to the left nor to the right, neither above nor below: my sharp eye could not prevail over that company. They were pearls; it was as if they had become water: there was no footprint and no dust on the plain. At that moment they all entered the domes of God; into which garden did that flock go? I remained bewildered: how had God hidden this company from my eyes? They became hidden from his sight like fish diving in stream-water. For years he remained in longing for them; for lifetimes he shed tears in yearning for them. You may say, “How would a man of God, while in contemplation, bring mention of human beings before God?” Here is where the ass falls asleep, so-and-so: you saw them as human beings, not as souls. The work has been ruined by this, O raw man: you saw them as human beings like common people. You saw the very thing the accursed Iblis saw, who said, “I am of fire; Adam is of clay.” Close the Iblis-like eye for a moment. How long will you see form? After all, how long, how long? O Daqūqī, with two eyes like streams, do not lose hope of them; seek them. Seek, for seeking is the pillar of good fortune; every opening lies in binding the quest within the heart. Having cleared yourself from all the work of the world, say “Where, where?” with your soul, like a ringdove. Look carefully into this, O veiled one: God has bound prayer to “I answer.” Whoever’s heart is purified from sickness, his prayer goes up to the Lord of Majesty.

دفتر سوم - بخش ۱۰۳ - انکار کردن آن جماعت بر دعا و شفاعت دقوقی و پریدن ایشان و ناپیدا شدن در پردهٔ غیب و حیران شدن دقوقی کی در هوا رفتند یا در زمین / Book Three - Section 103 - The Congregation's Objection to Daquqi's Prayer and Intercession, Their Flying Away and Disappearing into the Veil of the Unseen, and Daquqi's Bewilderment as to Whether They Went into the Air or into the Earth

## Original content
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بشنو اکنون قصهٔ آن ره‌روان 
که ندارند اعتراضی در جهان
ز اولیا اهل دعا خود دیگرند 
که همی‌دوزند و گاهی می‌درند
قوم دیگر می‌شناسم ز اولیا 
که دهانشان بسته باشد از دعا
از رضا که هست رام آن کرام 
جستن دفع قضاشان شد حرام
در قضا ذوقی همی‌بینند خاص 
کفرشان آید طلب کردن خلاص
حسن ظنی بر دل ایشان گشود 
که نپوشند از عمی جامهٔ کبود

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## English translation
Hear now the story of those wayfarers
Who have no complaint in the world.
Among the saints, those who pray are of a different kind,
Who sew together and sometimes tear apart.
Another group I know among the saints
Whose mouths are sealed from supplication.
From the contentment with which those noble ones are at peace,
Seeking to avert their destiny has become forbidden to them.
In destiny they perceive a particular delight;
Seeking deliverance seems to them like unbelief.
A good opinion has opened upon their hearts,
So that out of blindness they do not put on the garment of mourning.

دفتر سوم - بخش ۸۳ - صفت بعضی اولیا کی راضی‌اند باحکام و لابه نکنند کی این حکم را بگردان / Book Three - Section 83 - The Attribute of Some Saints Who Are Content With the Decrees and Do Not Supplicate That He Avert This Decree

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

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Ganjoor

The Disappearance of the Abdal and the Station of Absolute Submission in the Masnavi

## Original content
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دی سؤالی کرد سایل مر مرا 
زانک عاشق بود او بر ماجرا
گفت نکتهٔ الرضا بالکفر کفر 
این پیمبر گفت و گفت اوست مهر
باز فرمود او که اندر هر قضا 
مر مسلمان را رضا باید رضا
نه قضای حق بود کفر و نفاق 
گر بدین راضی شوم باشد شقاق
ور نیم راضی بود آن هم زیان 
پس چه چاره باشدم اندر میان
گفتمش این کفر مقضی نه قضاست 
هست آثار قضا این کفر راست
پس قضا را خواجه از مقضی بدان 
تا شکالت دفع گردد در زمان
راضیم در کفر زان رو که قضاست 
نه ازین رو که نزاع و خبث ماست
کفر از روی قضا خود کفر نیست 
حق را کافر مخوان اینجا مه‌ایست
کفر جهلست و قضای کفر علم 
هر دو کی یک باشد آخر حلم و خلم
زشتی خط زشتی نقاش نیست 
بلک از وی زشت را بنمودنیست
قوت نقاش باشد آنک او 
هم تواند زشت کردن هم نکو
گر کشانم بحث این را من بساز 
تا سؤال و تا جواب آید دراز
ذوق نکتهٔ عشق از من می‌رود 
نقش خدمت نقش دیگر می‌شود

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## English translation
Yesterday a questioner put a question to me,
for he was in love with the discourse.

He said: the subtlety of "al-riḍā bi'l-kufr kufr" —
the Prophet spoke this, and his word is a seal.

Yet he also commanded that in every decree
the Muslim must have acceptance — yes, acceptance.

But were unbelief and hypocrisy the decree of God?
If I consent to this, it would be schism.

And if I do not consent, that too is a loss.
So what remedy have I in between?

I said to him: this unbelief is the decreed (maqḍī), not the decree (qaḍā);
this unbelief is truly the effects (āthār) of the decree.

So distinguish the decree (qaḍā) from the decreed (maqḍī), O master,
and your difficulty will be resolved at once.

I consent to unbelief from that angle — because it is the decree —
not from this angle — that it is our own quarrel and wickedness.

Unbelief, from the side of the decree, is not unbelief itself.
Do not call the Real (Ḥaqq) an unbeliever — do not linger here.

Unbelief is ignorance, but the decree of unbelief is knowledge.
How can the two ever be one? — consider forbearance (ḥilm) and boorishness (khilm).

The ugliness of a line is not the ugliness of the painter;
rather, through him the ugly is made manifest.

The power of the painter is precisely this: that he
can render both the ugly and the beautiful.

If I drag this discussion along and extend it,
question and answer would run long.

The taste of love's subtlety is leaving me,
the form of service becomes a different form.

دفتر سوم - بخش ۵۰ - توفیق میان این دو حدیث کی الرضا بالکفر کفر و حدیث دیگر من لم یرض بقضایی فلیطلب ربا سوای / Book Three - Section 50 - Reconciliation Between These Two Hadiths That 'Consent to Unbelief is Unbelief' and the Other Hadith 'Whoever is Not Content With My Decree Let Him Seek a Lord Other Than Me'

## Original content
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گفت بهلول آن یکی درویش را 
چونی ای درویش واقف کن مرا
گفت چون باشد کسی که جاودان 
بر مراد او رود کار جهان
سیل و جوها بر مراد او روند 
اختران زان سان که خواهد آن شوند
زندگی و مرگ سرهنگان او 
بر مراد او روانه کو بکو
هر کجا خواهد فرستد تعزیت 
هر کجا خواهد ببخشد تهنیت
سالکان راه هم بر گام او 
ماندگان از راه هم در دام او
هیچ دندانی نخندد در جهان 
بی رضا و امر آن فرمان‌روان
گفت ای شه راست گفتی همچنین 
در فر و سیمای تو پیداست این
این و صد چندینی ای صادق ولیک 
شرح کن این را بیان کن نیک نیک
آنچنانک فاضل و مرد فضول 
چون به گوش او رسد آرد قبول
آنچنانش شرح کن اندر کلام 
که از آن هم بهره یابد عقل عام
ناطق کامل چو خوان‌پاشی بود 
خوانش بر هر گونهٔ آشی بود
که نماند هیچ مهمان بی نوا 
هر کسی یابد غذای خود جدا
همچو قرآن که بمعنی هفت توست 
خاص را و عام را مطعم دروست
گفت این باری یقین شد پیش عام 
که جهان در امر یزدانست رام
هیچ برگی در نیفتد از درخت 
بی قضا و حکم آن سلطان بخت
از دهان لقمه نشد سوی گلو 
تا نگوید لقمه را حق که ادخلوا
میل و رغبت کان زمام آدمیست 
جنبش آن رام امر آن غنیست
در زمینها و آسمانها ذره‌ای 
پر نجنباند نگردد پره‌ای
جز به فرمان قدیم نافذش 
شرح نتوان کرد و جلدی نیست خوش
کی شمرد برگ درختان را تمام 
بی‌نهایت کی شود در نطق رام
این قدر بشنو که چون کلی کار 
می‌نگردد جز بامر کردگار
چون قضای حق رضای بنده شد 
حکم او را بندهٔ خواهنده شد
بی تکلف نه پی مزد و ثواب 
بلک طبع او چنین شد مستطاب
زندگی خود نخواهد بهر خوذ 
نه پی ذوقی حیات مستلذ
هرکجا امر قدم را مسلکیست 
زندگی و مردگی پیشش یکیست
بهر یزدان می‌زید نه بهر گنج 
بهر یزدان می‌مرد نه از خوف رنج
هست ایمانش برای خواست او 
نه برای جنت و اشجار و جو
ترک کفرش هم برای حق بود 
نه ز بیم آنک در آتش رود
این چنین آمد ز اصل آن خوی او 
نه ریاضت نه بجست و جوی او
آنگهان خندد که او بیند رضا 
همچو حلوای شکر او را قضا
بنده‌ای کش خوی و خلقت این بود 
نه جهان بر امر و فرمانش رود
پس چرا لابه کند او یا دعا 
که بگردان ای خداوند این قضا
مرگ او و مرگ فرزندان او 
بهر حق پیشش چو حلوا در گلو
نزع فرزندان بر آن باوفا 
چون قطایف پیش شیخ بی‌نوا
پس چرا گوید دعا الا مگر 
در دعا بیند رضای دادگر
آن شفاعت و آن دعا نه از رحم خود 
می‌کند آن بندهٔ صاحب رشد
رحم خود را او همان دم سوختست 
که چراغ عشق حق افروختست
دوزخ اوصاف او عشقست و او 
سوخت مر اوصاف خود را مو بمو
هر طروقی این فروقی کی شناخت 
جز دقوقی تا درین دولت بتاخت

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## English translation
Bahlul said to a certain dervish: 'How are you, O dervish? Inform me.' He said: 'How should one be, when forever the affairs of the world go according to his desire? Floods and streams run according to his desire; the stars become as he wishes. Life and death are his officers, moving by his desire from street to street. Wherever he wishes he sends condolence; wherever he wishes he gives congratulation. The travelers of the path are also at his step, and those left from the path are also in his snare. No tooth laughs in the world without the consent and command of that sovereign.' He said: 'O king, you have spoken truly; this is visible in your splendor and countenance. You are this and a hundred times this, O truthful one, but explain this; set it out very well, so that when it reaches the ear of the learned and of the captious meddler, he accepts it. Explain it in speech so that the common intellect too gains a share from it. The complete speaker is like one who spreads a feast: his table has every kind of dish, so that no guest remains without provision, and each person finds his own food separately, like the Qur'an, which has seven inner layers of meaning and contains food for the elect and the common.' He said: 'This much, at least, has become certain among ordinary people: that the world is submissive to God's command. No leaf falls from a tree without the decree and judgment of that sovereign of fortune. A morsel does not go from the mouth toward the throat until God says to the morsel, Enter. Inclination and desire, which are the rein of human beings, their movement too is submissive to the command of that Self-Sufficient One. In the earths and the heavens not an atom moves a wing, nor does a feather turn, except by His ancient, effective command. It cannot be explained fully, and nimble haste is not good. Who can count all the leaves of the trees? How can the infinite be made obedient to speech? Hear this much: since every whole affair moves only by the Creator's command, when God's decree becomes the servant's pleasure, the servant becomes a willing servant of His command, without affectation, not for wage or reward; rather, his nature has become so sweet and agreeable. He does not want his life for himself, nor for the savor of pleasurable living. Wherever the eternal command has a path, life and death are one before him. He lives for God, not for treasure; he dies for God, not from fear of suffering. His faith is for His desire, not for Paradise and trees and streams. His leaving unbelief is also for God, not from fear of going into the fire. This has come from the root of his disposition, not from ascetic discipline or his own searching. He laughs only when he sees His pleasure; decree is like sugar halva to him. A servant whose disposition and created nature are like this: does not the world then move by his command and order? So why should he plead or pray, Turn this decree away, O God? His death and the death of his children, for God's sake, are before him like halva in the throat. The death-agony of his children, for that faithful one, is like qatayif before a destitute shaykh. So why should he pray, except if he sees the Just One's pleasure in prayer? That intercession and that prayer are not made by that mature servant from his own compassion. He burned his own compassion at the very moment when the lamp of God's love was kindled. Love is the hell of his attributes, and he burned away his own attributes hair by hair. What night-traveler has known these distinctions, except Daquqi, who rode into this fortune?'

Learn Before

The Abdal's Objection

Spiritual Implication

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