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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این عجب‌تر که بریشان می‌گذشت 
صد هزاران خلق از صحرا و دشت
ز آرزوی سایه جان می‌باختند 
از گلیمی سایه‌بان می‌ساختند
سایهٔ آن را نمی‌دیدند هیچ 
صد تفو بر دیده‌های پیچ پیچ
ختم کرده قهر حق بر دیده‌ها 
که نبیند ماه را بیند سها
ذره‌ای را بیند و خورشید نه 
لیک از لطف و کرم نومید نه
کاروانها بی نوا وین میوه‌ها 
پخته می‌ریزد چه سحرست ای خدا
سیب پوسیده همی‌چیدند خلق 
درهم افتاده بیغما خشک‌حلق
گفته هر برگ و شکوفه آن غصون 
دم بدم یا لیت قوم یعلمون
بانگ می‌آمد ز سوی هر درخت 
سوی ما آیید خلق شوربخت
بانگ می‌آمد ز غیرت بر شجر 
چشمشان بستیم کلا لا وزر
گر کسی می‌گفتشان کین سو روید 
تا ازین اشجار مستسعد شوید
جمله می‌گفتند کین مسکین مست 
از قضاء الله دیوانه شدست
مغز این مسکین ز سودای دراز 
وز ریاضت گشت فاسد چون پیاز
او عجب می‌ماند یا رب حال چیست 
خلق را این پرده و اضلال چیست
خلق گوناگون با صد رای و عقل 
یک قدم آن سو نمی‌آرند نقل
عاقلان و زیرکانشان ز اتفاق 
گشته منکر زین چنین باغی و عاق
یا منم دیوانه و خیره شده 
دیو چیزی مر مرا بر سر زده
چشم می‌مالم بهر لحظه که من 
خواب می‌بینم خیال اندر زمن
خواب چه بود بر درختان می‌روم 
میوه‌هاشان می‌خورم چون نگروم
باز چون من بنگرم در منکران 
که همی‌گیرند زین بستان کران
با کمال احتیاج و افتقار 
ز آرزوی نیم غوره جانسپار
ز اشتیاق و حرص یک برگ درخت 
می‌زنند این بی‌نوایان آه سخت
در هزیمت زین درخت و زین ثمار 
این خلایق صد هزار اندر هزار
باز می‌گویم عجب من بی‌خودم 
دست در شاخ خیالی در زدم
حتی اذا ما استیاس الرسل بگو 
تا بظنوا انهم قد کذبوا
این قرائت خوان که تخفیف کذب 
این بود که خویش بیند محتجب
در گمان افتاد جان انبیا 
ز اتفاق منکری اشقیا
جائهم بعد التشکک نصرنا 
ترکشان گو بر درخت جان بر آ
می‌خور و می‌ده بدان کش روزیست 
هر دم و هر لحظه سحرآموزیست
خلق‌گویان ای عجب این بانگ چیست 
چونک صحرا از درخت و بر تهیست
گیج گشتیم از دم سوداییان 
که به نزدیک شما باغست و خوان
چشم می‌مالیم اینجا باغ نیست 
یا بیابانیست یا مشکل رهیست
ای عجب چندین دراز این گفت و گو 
چون بود بیهوده ور خود هست کو
من همی‌گویم چو ایشان ای عجب 
این چنین مهری چرا زد صنع رب
زین تنازعها محمد در عجب 
در تعجب نیز مانده بولهب
زین عجب تا آن عجب فرقیست ژرف 
تا چه خواهد کرد سلطان شگرف
ای دقوقی تیزتر ران هین خموش 
چند گویی چند چون قحطست گوش

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## English translation
More wondrous still: over them there passed hundreds of thousands of people from desert and plain. Longing for shade, they were losing their lives; they made canopies out of coarse blankets. They did not see its shade at all: a hundred spits upon those twisted, crooked eyes. God's wrath had sealed their eyes, so that one sees Suha but does not see the moon. One sees a mote and not the sun; yet do not despair of His grace and generosity. Caravans were destitute, while these ripe fruits were falling: what magic is this, O God? People were picking rotten apples, fallen together in plunder, dry-throated. Every leaf and blossom of those boughs kept saying, breath by breath, “Would that my people knew.” A cry came from every tree: “Come toward us, O ill-fated people.” A cry came from jealousy upon the trees: “We have closed their eyes; no, no refuge.” If someone said to them, “Go this way, so that you may be blessed by these trees,” they all said, “This poor man is drunk; by God's decree he has gone mad. This poor man's brain, from long melancholy and from ascetic discipline, has gone rotten like an onion.” He remained amazed: “Lord, what is this state? What is this veil and misleading of the people? People of every kind, with a hundred opinions and intellects, do not move one step in that direction. Their wise and clever ones, by agreement, have become deniers of such a garden and disobedient toward it. Or am I mad and bewildered? Has a demon struck something upon my head? I rub my eyes every moment, wondering whether I am seeing a dream, an apparition within time. What dream? I go among the trees; I eat their fruits. How should I not believe? But when I look again at the deniers, who keep drawing aside from this orchard, in complete need and poverty, dying from longing for half an unripe grape, from longing and greed for one leaf of a tree these destitute ones sigh bitterly, fleeing from these trees and fruits, these creatures by hundreds of thousands.” Again I say, “Strange: am I out of myself? Have I put my hand onto an imaginary branch?” Say, “Until, when the messengers despaired,” through “and they thought they had been lied to.” Read this recitation with the lightened form of kudhibu: this means that one sees oneself veiled. The souls of the prophets fell into uncertainty because of the unanimous denial of the wretched. “After the wavering, Our help came to them.” Say, “Leave them; climb onto the tree of the soul. Eat, and give to the one whose provision it is; every breath and every moment teaches wonder.” The people were saying, “How strange, what is this cry, since the desert is empty of trees and fruit? We are bewildered by the breath of melancholics, who say that near you there is a garden and a table-spread. We rub our eyes: there is no garden here; it is either wilderness or a difficult road. How strange, this talk so prolonged: if it is useless, how can it be? And if it really exists, where is it?” I too say, like them, “How strange: why has the Lord's making set such a seal?” At these disputes Muhammad was amazed; in amazement Abū Lahab too remained. Between this amazement and that amazement there is a deep difference: what will the wondrous Sultan do? O Daqūqī, drive on faster; now be silent. How long will you speak, how long, when ears are scarce?

دفتر سوم - بخش ۹۳ - مخفی بودن آن درختان از چشم خلق / Book Three - Section 93 - The Hiddenness of Those Trees from the Eyes of the People

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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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

The Metaphor of Spiritual Blindness and the Hidden Trees 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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