In Book 3 of Jalaluddin Rumi's *Masnavi*, following the miraculous transformation of the seven spiritual entities into men, the mystic Daquqi approaches them and is immediately recognized through their inward spiritual insight. When Daquqi questions how they know him without looking, they explain that outward names and forms are hidden from saints not out of ignorance, but due to their absolute absorption ($$istighraq$$) in the Divine. Daquqi then requests an hour of their pure companionship to resolve his spiritual difficulties. To illustrate the transformative power of this fellowship, Rumi employs the metaphor of a seed planted in the earth. Just as a seed must completely efface its physical attributes—its color, scent, and form—within the dark soil to expand and bear fruit, the spiritual seeker must undergo self-annihilation ($$fana$$) in the presence of perfected souls. Through this selfless companionship, Daquqi transcends linear time, entering a state of 'hourlessness' and bewilderment where he becomes intimately connected with the ineffable Divine.

Daquqi's Encounter and the Metaphor of the Seed in the Masnavi

In Book Three, Section 94 of the Masnavi, Daquqi's mystical vision culminates in witnessing the miraculous trees forming a congregation to perform Islamic prayer (Salat), with one tree acting as the leader (Imam). Rumi employs this surreal imagery to illustrate the concept of cosmic worship, explicitly echoing the Quranic verse that 'the stars and the trees prostrate' (Surah Ar-Rahman 55:6). The fluid transformation of the seven trees into one, and their subsequent coordinated prayer without knees or waists, symbolizes the ultimate spiritual unity (Tawhid) and the state of continuous, innate divine remembrance that pervades all of creation, particularly manifesting through the perfected souls or Friends of God (Awliya).

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گفت راندم پیشتر من نیکبخت 
باز شد آن هفت جمله یک درخت
هفت می‌شد فرد می‌شد هر دمی 
من چه سان می‌گشتم از حیرت همی
بعد از آن دیدم درختان در نماز 
صف کشیده چون جماعت کرده ساز
یک درخت از پیش مانند امام 
دیگران اندر پس او در قیام
آن قیام و آن رکوع و آن سجود 
از درختان بس شگفتم می‌نمود
یاد کردم قول حق را آن زمان 
گفت النجم و شجر را یسجدان
این درختان را نه زانو نه میان 
این چه ترتیب نمازست آنچنان
آمد الهام خدا کای بافروز 
می عجب داری ز کار ما هنوز

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## English translation
He said: I rode farther forward, I, the fortunate one; again all those seven became one tree. It would become seven and become single at every moment; how I kept turning in bewilderment! After that I saw the trees in prayer, lined up like a congregation. One tree was in front like an imam; the others behind it were standing. That standing, that bowing, and that prostration by the trees seemed exceedingly wondrous to me. At that moment I remembered the saying of the Truth: He said, “the herbs/stemless plants and the trees prostrate.” These trees have neither knees nor waist; what sort of arrangement of prayer is this? God’s inspiration came: “O illumined one, do you still marvel at Our work?”

دفتر سوم - بخش ۹۴ - یک درخت شدن آن هفت درخت / Book Three - Section 94 - Those Seven Trees Becoming One Tree

In Book Three, Section 92 of the Masnavi, Daquqi's vision progresses as the seven men magically transform into seven majestic trees. Rumi uses these cosmic trees to symbolize enlightened spiritual guides or friends of God (Awliya). Their boundless nature is depicted by roots reaching into the deepest depths of the earth and branches extending beyond the highest heaven (Sidrah). The light bursting from their fruit signifies the overwhelming divine illumination and spiritual nourishment they provide. This metamorphosis illustrates the limitless spiritual growth, interconnectedness, and cosmic reach of the perfected soul.

The Symbolism of the Cosmic Trees in Daquqi's Vision

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Ganjoor

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بعد دیری گشت آنها هفت مرد 
جمله در قعده پی یزدان فرد
چشم می‌مالم که آن هفت ارسلان 
تا کیانند و چه دارند از جهان
چون به نزدیکی رسیدم من ز راه 
کردم ایشان را سلام از انتباه
قوم گفتندم جواب آن سلام 
ای دقوقی مفخر و تاج کرام
گفتم آخر چون مرا بشناختند 
پیش ازین بر من نظر ننداختند
از ضمیر من بدانستند زود 
یکدگر را بنگریدند از فرود
پاسخم دادند خندان کای عزیز 
این بپوشیدست اکنون بر تو نیز
بر دلی کو در تحیر با خداست 
کی شود پوشیده راز چپ و راست
گفتم ار سوی حقایق بشکفند 
چون ز اسم حرف رسمی واقفند
گفت اگر اسمی شود غیب از ولی 
آن ز استغراق دان نه از جاهلی
بعد از آن گفتند ما را آرزوست 
اقتدا کردن به تو ای پاک دوست
گفتم آری لیک یک ساعت که من 
مشکلاتی دارم از دور زمن
تا شود آن حل به صحبتهای پاک 
که به صحبت روید انگوری ز خاک
دانهٔ پرمغز با خاک دژم 
خلوتی و صحبتی کرد از کرم
خویشتن در خاک کلی محو کرد 
تا نماندش رنگ و بو و سرخ و زرد
از پس آن محو قبض او نماند 
پرگشاد و بسط شد مرکب براند
پیش اصل خویش چون بی‌خویش شد 
رفت صورت جلوهٔ معنیش شد
سر چنین کردند هین فرمان تراست 
تف دل از سر چنین کردن بخاست
ساعتی با آن گروه مجتبی 
چون مراقب گشتم و از خود جدا
هم در آن ساعت ز ساعت رست جان 
زانک ساعت پیر گرداند جوان
جمله تلوینها ز ساعت خاستست 
رست از تلوین که از ساعت برست
چون ز ساعت ساعتی بیرون شوی 
چون نماند محرم بی‌چون شوی
ساعت از بی‌ساعتی آگاه نیست 
زانکش آن سو جز تحیر راه نیست
هر نفر را بر طویله خاص او 
بسته‌اند اندر جهان جست و جو
منتصب بر هر طویله رایضی 
جز بدستوری نیاید رافضی
از هوس گر از طویله بسکلد 
در طویله دیگران سر در کند
در زمان آخرجیان چست خوش 
گوشهٔ افسار او گیرند و کش
حافظان را گر نبینی ای عیار 
اختیارت را ببین بی اختیار
اختیاری می‌کنی و دست و پا 
بر گشادستت چرا حبسی چرا
روی در انکار حافظ برده‌ای 
نام تهدیدات نفسش کرده‌ای

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## English translation
After a long while they became seven men, all seated in quest of the single God. I rubbed my eyes: those seven lions, who were they, and what did they have of the world? When I came near them from the road, I greeted them alertly. The company answered my greeting: “O Daqūqī, pride and crown of the noble!” I said, “How did they know me, since before this they had not looked at me?” They quickly knew it from my inward thought; they looked at one another downcastly. Laughing, they answered me: “Dear one, has this now become veiled from you too? From a heart that is bewildered with God, how could the secret of left and right be hidden?” I said, “If they have opened toward realities, how are they aware of name, letter, and outward convention?” He said, “If a name is hidden from a saint, know that it is because of absorption, not ignorance.” After that they said, “We desire to follow you, pure friend.” I said, “Yes, but one hour: I have difficulties from the turning of time, so that they may be resolved through pure companionship; for through companionship the grape grows from the earth. The full-kernelled seed, with the gloomy earth, held a seclusion and companionship by grace. It wholly effaced itself in the earth until no color or scent, no red or yellow, remained to it. After that effacement its contraction did not remain; it spread wings, became expansion, and drove its mount. When it became selfless before its own root, form departed and the manifestation of its meaning appeared.” They nodded their heads thus: “Now the command is yours.” From that nodding of heads the heat of the heart arose. For a while with that chosen company, when I became watchful and separate from myself, in that very hour my soul was freed from the hour, for the hour makes the young grow old. All fluctuations of state arise from the hour; whoever is freed from the hour is freed from fluctuation. When for one hour you pass outside the hour, “how” no longer remains; you become intimate with the Without-How. The hour knows nothing of hourlessness, for beyond it there is no road but bewilderment. Each person is tied to his own special stable in this world of seeking. Over each stable a trainer is appointed; except by permission, no deserter comes away. If out of desire he breaks from the stable, he puts his head into others’ stables. At once the quick, capable stablemen seize the corner of his halter and pull. If you do not see the guardians, O rogue, look at your own choice made choiceless. You make choices, and your hands and feet have been loosened; why are you captive, why? You have turned toward denying the Guardian; you have named His warnings threats of the lower self.

دفتر سوم - بخش ۹۵ - هفت مرد شدن آن هفت درخت / Book Three - Section 95 - Those Seven Trees Becoming Seven Men

The Symbolism of the Praying Trees in Daquqi's Vision

In Book Three, Section 93 of the Masnavi, Rumi explores the concept of spiritual blindness through the allegory of miraculous trees that remain completely invisible to ordinary people. Even though the masses are desperate for shade, their inner vision is obscured, preventing them from perceiving the divine grace that is right before them. Rumi explains that their eyes have been sealed by divine will, rendering them capable of seeing only insignificant worldly illusions rather than profound spiritual truths (the 'moon'). This metaphor emphasizes that without spiritual awakening and divine permission, true reality remains hidden from worldly perception.

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