### Overview
In Book Three of the *Masnavi*, Rumi addresses the psychological and spiritual paradox of human anxiety. He uses the allegory of a lion dragging a man into a forest to illustrate how the 'lion of destiny' (*shir-e qada*) carries humans away while their minds remain preoccupied with worldly chores and professions.

### The Illusion of Worldly Fear
Rumi highlights a key human irony:
1. **Fear of Poverty:** People fear poverty so much that they plunge themselves 'up to their throats in salty water' (symbolizing exhausting, bitter worldly struggles) to avoid it.
2. **Misdirected Fear:** By focusing their fear on the condition of poverty itself rather than on the 'Creator of Poverty' (*faqr-afarin*), they remain trapped.
3. **The Paradox of Grief:** Out of fear of future grief, they live in constant present grief, pursuing illusory existence (*hasti*) only to fall into non-existence (*adam*).

### Spiritual Solution
Rumi asserts that if people feared the divine source of the...

The Paradox of Worldly Anxiety and Fearing the Creator of Poverty in the Masnavi

In Book 3 of Jalaluddin Rumi's *Masnavi*, as the mystic Daquqi prepares to lead prayer, he witnesses a ship caught in a violent storm. The terrified passengers, including sinners and disbelievers, sincerely repent and pray to God in the face of imminent drowning. However, a demon mocks them, declaring that their piety is driven solely by fear and that they will return to their worldly desires once saved. Rumi uses this dramatic scene to contrast the spiritual vision of the wise with the blindness of the ignorant. Invoking the teachings of Prophet Muhammad, Rumi explains that while the ignorant only recognize the reality of divine power and the consequences of their actions at the very end—when faced with death—the spiritually wise possess the foresight to 'see from the first rank.' The wise perceive the ultimate destination and final outcome at the very beginning, maintaining their spiritual awareness without needing the extreme threat of a sinking ship to awaken them.

Daquqi's Vision of the Sinking Ship and the Foresight of the Wise

## Original content
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آنچنانک ناگهان شیری رسید 
مرد را بربود و در بیشه کشید
او چه اندیشد در آن بردن ببین 
تو همان اندیش ای استاد دین
می‌کشد شیر قضا در بیشه‌ها 
جان ما مشغول کار و پیشه‌ها
آنچنانک از فقر می‌ترسند خلق 
زیر آب شور رفته تا به حلق
گر بترسندی از آن فقرآفرین 
گنجهاشان کشف گشتی در زمین
جمله‌شان از خوف غم در عین غم 
در پی هستی فتاده در عدم

</div>

Google

## Original content
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آن دقوقی در امامت کرد ساز 
اندر آن ساحل در آمد در نماز
و آن جماعت در پی او در قیام 
اینت زیبا قوم و بگزیده امام
ناگهان چشمش سوی دریا فتاد 
چون شنید از سوی دریا داد داد
در میان موج دید او کشتیی 
در قضا و در بلا و زشتیی
هم شب و هم ابر و هم موج عظیم 
این سه تاریکی و از غرقاب بیم
تند بادی همچو عزرائیل خاست 
موجها آشوفت اندر چپ و راست
اهل کشتی از مهابت کاسته 
نعره وا ویلها برخاسته
دستها در نوحه بر سر می‌زدند 
کافر و ملحد همه مخلص شدند
با خدا با صد تضرع آن زمان 
عهدها و نذرها کرده بجان
سر برهنه در سجود آنها که هیچ 
رویشان قبله ندید از پیچ پیچ
گفته که بی‌فایده‌ست این بندگی 
آن زمان دیده در آن صد زندگی
از همه اومید ببریده تمام 
دوستان و خال و عم بابا و مام
زاهد و فاسق شد آن دم متقی 
همچو در هنگام جان کندن شقی
نه ز چپشان چاره بود و نه ز راست 
حیله‌ها چون مرد هنگام دعاست
در دعا ایشان و در زاری و آه 
بر فلک زیشان شده دود سیاه
دیو آن دم از عداوت بین بین 
بانگ زد کای سگ‌پرستان علتین
مرگ و جسک ای اهل انکار و نفاق 
عاقبت خواهد بدن این اتفاق
چشمتان تر باشد از بعد خلاص 
که شوید از بهر شهوت دیو خاص
یادتان ناید که روزی در خطر 
دستتان بگرفت یزدان از قدر
این همی‌آمد ندا از دیو لیک 
این سخن را نشنود جز گوش نیک
راست فرمودست با ما مصطفی 
قطب و شاهنشاه و دریای صفا
کانچ جاهل دید خواهد عاقبت 
عاقلان بینند ز اول مرتبت
کارها ز آغاز اگر غیبست و سر 
عاقل اول دید و آخر آن مصر
اولش پوشیده باشد و آخر آن 
عاقل و جاهل ببیند در عیان
گر نبینی واقعهٔ غیب ای عنود 
حزم را سیلاب کی اندر ربود
حزم چه بود بدگمانی بر جهان 
دم بدم بیند بلای ناگهان

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## English translation
That Daqūqī prepared himself for the imamate; on that shore he entered into prayer.
And that congregation stood behind him: what a beautiful people, and what a chosen imam!
Suddenly his eye turned toward the sea, when he heard cries of 'help, help' from the sea.
Amid the waves he saw a ship in decree, in calamity, and in distress.
Night, cloud, and a mighty wave together: these three darknesses, and fear of drowning.
A violent wind rose like Azrael; it threw the waves into turmoil on left and right.
The people of the ship were diminished by terror; cries of 'alas, woe' arose.
They were striking their hands on their heads in mourning; infidel and atheist all became sincere.
With God, with a hundred entreaties at that moment, they made covenants and vows with their lives.
Bare-headed in prostration were those whose faces had never seen the qibla through all their twistings and turnings.
Those who had said, 'This servitude is useless,' at that moment saw a hundred lives in it.
They had cut off all hope completely from friends, maternal uncle, paternal uncle, father, and mother.
Ascetic and sinner became God-fearing at that instant, as the wretched one does at the time of soul-tearing death.
There was no escape for them from left or right; devices die when the time of prayer comes.
They were in prayer, wailing, and sighing; black smoke from them rose to the heavens.
At that moment the demon, out of manifest enmity, cried: 'O dog-worshippers, doubly diseased ones!
Death and rot, O people of denial and hypocrisy: this outcome must finally be.
Your eyes will be wet after deliverance, so that through lust you become the demon's special own.
You will not remember that one day in danger God took your hand by His decree/power.'
This cry was coming from the demon, yet only a good ear hears this speech.
Mustafa spoke truly to us, the Pole, the king of kings, the sea of purity:
what the ignorant will see at the end, the wise see from the first rank.
Even if deeds are unseen and secret at the beginning, the wise person sees the beginning and that final destination.
If the beginning is hidden, nevertheless at the end both wise and ignorant see it openly.
If you do not see the unseen event, obstinate one, when has a flood ever swept prudence away?
What is prudence? Suspicion toward the world: moment by moment it sees sudden calamity.

دفتر سوم - بخش ۱۰۰ - شنیدن دقوقی در میان نماز افغان آن کشتی کی غرق خواست شدن / Book Three - Section 100 - Daquqi Hearing Amidst Prayer the Wailing of That Ship Which Was About to Sink

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

## Original content
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چون دقوقی آن قیامت را بدید 
رحم او جوشید و اشک او دوید
گفت یا رب منگر اندر فعلشان 
دستشان گیر ای شه نیکو نشان
خوش سلامتشان به ساحل باز بر 
ای رسیده دست تو در بحر و بر
ای کریم و ای رحیم سرمدی 
در گذار از بدسگالان این بدی
ای بداده رایگان صد چشم و گوش 
بی ز رشوت بخش کرده عقل و هوش
پیش از استحقاق بخشیده عطا 
دیده از ما جمله کفران و خطا
ای عظیم از ما گناهان عظیم 
تو توانی عفو کردن در حریم
ما ز آز و حرص خود را سوختیم 
وین دعا را هم ز تو آموختیم
حرمت آن که دعا آموختی 
در چنین ظلمت چراغ افروختی
همچنین می‌رفت بر لفظش دعا 
آن زمان چون مادران با وفا
اشک می‌رفت از دو چشمش و آن دعا 
بی خود از وی می بر آمد بر سما
آن دعای بی خودان خود دیگرست 
آن دعا زو نیست گفت داورست
آن دعا حق می‌کند چون او فناست 
آن دعا و آن اجابت از خداست
واسطهٔ مخلوق نه اندر میان 
بی‌خبر زان لابه کردن جسم و جان
بندگان حق رحیم و بردبار 
خوی حق دارند در اصلاح کار
مهربان بی‌رشوتان یاری‌گران 
در مقام سخت و در روز گران
هین بجو این قوم را ای مبتلا 
هین غنیمت دارشان پیش از بلا
رست کشتی از دم آن پهلوان 
واهل کشتی را بجهد خود گمان
که مگر بازوی ایشان در حذر 
بر هدف انداخت تیری از هنر
پا رهاند روبهان را در شکار 
و آن ز دم دانند روباهان غرار
عشقها با دم خود بازند کین 
می‌رهاند جان ما را در کمین
روبها پا را نگه دار از کلوخ 
پا چو نبود دم چه سود ای چشم‌شوخ
ما چو روباهان و پای ما کرام 
می‌رهاندمان ز صدگون انتقام
حیلهٔ باریک ما چون دم ماست 
عشقها بازیم با دم چپ و راست
دم بجنبانیم ز استدلال و مکر 
تا که حیران ماند از ما زید و بکر
طالب حیرانی خلقان شدیم 
دست طمع اندر الوهیت زدیم
تا بافسون مالک دلها شویم 
این نمی‌بینیم ما کاندر گویم
در گوی و در چهی ای قلتبان 
دست وا دار از سبال دیگران
چون به بستانی رسی زیبا و خوش 
بعد از آن دامان خلقان گیر و کش
ای مقیم حبس چار و پنج و شش 
نغز جایی دیگران را هم بکش
ای چو خربنده حریف کون خر 
بوسه گاهی یافتی ما را ببر
چون ندادت بندگی دوست دست 
میل شاهی از کجاات خاستست
در هوای آنک گویندت زهی 
بسته‌ای در گردن جانت زهی
روبها این دم حیلت را بهل 
وقف کن دل بر خداوندان دل
در پناه شیر کم ناید کباب 
روبها تو سوی جیفه کم شتاب
تو دلا منظور حق آنگه شوی 
که چو جزوی سوی کل خود روی
حق همی‌گوید نظرمان در دلست 
نیست بر صورت که آن آب و گلست
تو همی‌گویی مرا دل نیز هست 
دل فراز عرش باشد نی به پست
در گل تیره یقین هم آب هست 
لیک زان آبت نشاید آب‌دست
زان که گر آبست مغلوب گلست 
پس دل خود را مگو کین هم دلست
آن دلی کز آسمانها برترست 
آن دل ابدال یا پیغامبرست
پاک گشته آن ز گل صافی شده 
در فزونی آمده وافی شده
ترک گل کرده سوی بحر آمده 
رسته از زندان گل بحری شده
آب ما محبوس گل ماندست هین 
بحر رحمت جذب کن ما را ز طین
بحر گوید من ترا در خود کشم 
لیک می‌لافی که من آب خوشم
لاف تو محروم می‌دارد ترا 
ترک آن پنداشت کن در من درآ
آب گل خواهد که در دریا رود 
گل گرفته پای آب و می‌کشد
گر رهاند پای خود از دست گل 
گل بماند خشک و او شد مستقل
آن کشیدن چیست از گل آب را 
جذب تو نقل و شراب ناب را
همچنین هر شهوتی اندر جهان 
خواه مال و خواه جاه و خواه نان
هر یکی زینها ترا مستی کند 
چون نیابی آن خمارت می‌زند
این خمار غم دلیل آن شدست 
که بدان مفقود مستی‌ات بدست
جز به اندازهٔ ضرورت زین مگیر 
تا نگردد غالب و بر تو امیر
سر کشیدی تو که من صاحب‌دلم 
حاجت غیری ندارم واصلم
آنچنانک آب در گل سر کشد 
که منم آب و چرا جویم مدد
دل تو این آلوده را پنداشتی 
لاجرم دل ز اهل دل برداشتی
خود روا داری که آن دل باشد این 
کو بود در عشق شیر و انگبین
لطف شیر و انگبین عکس دلست 
هر خوشی را آن خوش از دل حاصلست
پس بود دل جوهر و عالم عرض 
سایهٔ دل چون بود دل را غرض
آن دلی کو عاشق مالست و جاه 
یا زبون این گل و آب سیاه
یا خیالاتی که در ظلمات او 
می‌پرستدشان برای گفت و گو
دل نباشد غیر آن دریای نور 
دل نظرگاه خدا وانگاه کور
نه دل اندر صد هزاران خاص و عام 
در یکی باشد کدامست آن کدام
ریزهٔ دل را بهل دل را بجو 
تا شود آن ریزه چون کوهی ازو
دل محیطست اندرین خطهٔ وجود 
زر همی‌افشاند از احسان و جود
از سلام حق سلامیها نثار 
می‌کند بر اهل عالم اختیار
هر که را دامن درستست و معد 
آن نثار دل بر آنکس می‌رسد
دامن تو آن نیازست و حضور 
هین منه در دامن آن سنگ فجور
تا ندرد دامنت زان سنگها 
تا بدانی نقد را از رنگها
سنگ پر کردی تو دامن از جهان 
هم ز سنگ سیم و زر چون کودکان
از خیال سیم و زر چون زر نبود 
دامن صدقت درید و غم فزود
کی نماید کودکان را سنگ سنگ 
تا نگیرد عقل دامنشان به چنگ
پیر عقل آمد نه آن موی سپید 
مو نمی‌گنجد درین بخت و امید

</div>

## English translation
When Daqūqī saw that resurrection-like calamity, his compassion boiled up and his tears ran. He said: “O Lord, do not look at their deeds; take their hands, O king of fair sign. Bring them safely back to the shore, O You whose hand reaches sea and land. O Generous, O eternally Merciful, pass over this evil from these evil-minded ones. O You who freely gave a hundred eyes and ears, who bestowed reason and awareness without bribe, who granted gifts before any desert, having seen from us all ingratitude and error. O Great One, great sins are from us; You can pardon in the sanctuary. We have burned ourselves through greed and avarice, and this prayer too we learned from You. By the sanctity of Your teaching prayer, by which You lit a lamp in such darkness.” Thus prayer kept going on his tongue then, like faithful mothers. Tears ran from his two eyes, and that prayer rose from him to heaven in selflessness. The prayer of the selfless is itself another thing; that prayer is not from him, it is the Judge’s speech. God makes that prayer, since he is annihilated; that prayer and that answer are from God. No created intermediary is in between; body and soul are unaware of that pleading. God’s servants are compassionate and forbearing; in setting things right they have God’s character. Kind, unbribed helpers in the hard station and the heavy day. Come, seek these people, O afflicted one; come, count them as treasure before calamity. The ship was saved by the breath of that champion, while the people of the ship supposed it was by their own effort, as if their own arm, in precaution, had shot a skillful arrow to the target. The foot saves foxes in the hunt, and those deceptive foxes think it comes from the tail. They fall in love with their own tail, saying, “This is saving our life in ambush.” O fox, guard the foot from the clod; if there is no foot, what use is the tail, O impudent-eyed one? We are like foxes, and our foot is the noble saints; they save us from a hundred kinds of vengeance. Our fine trickery is like our tail; we play our loves with the tail to left and right. We wag the tail with argument and craft so that Zayd and Bakr may be bewildered by us. We have become seekers of people’s bewilderment; we have stretched the hand of greed toward divinity, so that by spells we may become masters of hearts. We do not see that we are in a pit and hollow. In a hollow and in a pit, O base fellow, let go of other people’s mustaches. When you reach a beautiful, pleasant garden, then seize people’s skirts and pull them there. O resident of the prison of four and five and six, when you find a fine place, pull others there too. O you who, like a donkey-driver, are companion of a donkey’s rear, if you have found a kissing-place, bring us there. Since servanthood to the Friend has not come into your hand, whence has desire for kingship risen in you? In the hope that they will say “well done” to you, you have tied a noose around your soul’s neck. O fox, leave this tail of cunning; devote the heart to the lords of the heart. In the lion’s protection roast meat does not run short; O fox, hurry less toward carrion. O heart, you become God’s object of regard only when, like a part, you go toward your whole. God says, “Our gaze is on the heart, not on the form, for that is water and clay.” You say, “I too have a heart”; the heart is above the Throne, not below. In dark clay there is certainly water too, but that water is not fit for ablution, because if it is water, it is overcome by clay; so do not say of your own heart, “This too is a heart.” The heart higher than the heavens is the heart of the abdāl or of a prophet. It has been purified from clay and made clear; it has increased and become sufficient. It has left clay and come toward the sea; freed from clay’s prison, it has become sea-like. Our water has remained imprisoned in clay; O Sea of Mercy, draw us from the clay. The sea says, “I would draw you into myself, but you boast, ‘I am sweet water.’ Your boast keeps you deprived; leave that conceit and enter me.” The water of clay wants to go into the sea, but clay has seized the water’s foot and pulls it. If it frees its foot from clay’s hand, the clay remains dry and it becomes independent. What is that pulling of the water by the clay? Your attraction toward sweets and pure wine. Likewise every appetite in the world, whether wealth or rank or bread: each of these makes you drunk, and when you do not find it, its hangover strikes you. This hangover of grief is proof that your intoxication came from that missing thing. Take from these only to the measure of necessity, lest it become dominant and your commander. You raised your head, saying, “I am a possessor of heart; I need no other; I have arrived,” just as water in clay raises its head, saying, “I am water; why should I seek help?” You took this polluted thing to be the heart; inevitably you withdrew your heart from the people of the heart. Do you deem it possible that this be that heart which was in love with milk and honey? The charm of milk and honey is the heart’s reflection; every pleasure receives its pleasantness from the heart. Therefore the heart is substance and the world accident; how could the heart’s shadow be the heart’s aim? That heart which is in love with wealth and rank, or is abased by this black water and clay, or by fantasies which, in its darkness, it worships for the sake of talk and discourse, is no heart. The heart is none other than that sea of light; the heart is God’s place of gaze, and then how could it be blind? No, among hundreds of thousands of elect and common people, the heart is in one person; which one is that? Leave the crumb of heart; seek the heart, so that the crumb may become a mountain from it. The heart encompasses this tract of existence, scattering gold from beneficence and generosity. From God’s greeting it scatters greetings upon the chosen among the people of the world. Whoever has a sound and ready skirt receives that scattering of the heart. Your skirt is need and presence; come, do not put that stone of wickedness in the skirt, lest your skirt be torn by those stones, so that you may know true coin from colors. You have filled your skirt with stones from the world, also with stones of silver and gold, like children. Since the imagined silver and gold was not gold, it tore the skirt of your sincerity and increased grief. When will stone appear as stone to children until intellect takes their skirt in its grasp? The elder is intellect, not white hair; hair has no place in this fortune and hope.

دفتر سوم - بخش ۱۰۲ - دعا و شفاعت دقوقی در خلاص کشتی / Book Three - Section 102 - The prayer and intercession of Daquqi in saving the ship

دفتر سوم - بخش ۱۰۱ - تصورات مرد حازم / Book Three - Section 101 - The Imaginations of a Prudent Man

## Original content
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آنچنانک ناگهان شیری رسید 
مرد را بربود و در بیشه کشید
او چه اندیشد در آن بردن ببین 
تو همان اندیش ای استاد دین
می‌کشد شیر قضا در بیشه‌ها 
جان ما مشغول کار و پیشه‌ها
آنچنانک از فقر می‌ترسند خلق 
زیر آب شور رفته تا به حلق
گر بترسندی از آن فقرآفرین 
گنجهاشان کشف گشتی در زمین
جمله‌شان از خوف غم در عین غم 
در پی هستی فتاده در عدم

</div>

## English translation
Just as when a lion suddenly arrived,
seized the man and dragged him into the forest—
see what he thinks in that being carried away;
think the same, O master of religion!

The lion of fate drags us into the forests
while our souls are occupied with work and trade.
Just as people fear poverty—
submerged to the throat in bitter water—

if they feared the One who creates poverty,
their treasures would be revealed to them in the earth.
All of them, from fear of sorrow, in the very midst of sorrow,
have fallen in pursuit of being into non-being.

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