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 3 of Jalaluddin Rumi's Masnavi, the narrative of Daquqi continues as he steps forward to lead the seven spiritual men in prayer. Rumi uses this moment to deliver a profound discourse on the unity of divine praise. He explains that all praises, regardless of which prophet or religion they are directed toward, ultimately converge upon the One God, much like water from different jars poured into a single basin. Rumi warns against the spiritual error of mistaking physical forms for the divine reality, comparing it to a person who praises the reflection of the moon in a well while ignoring the true moon in the sky above. He further cautions that worldly inclinations are meant to act as a 'wing' to lift the soul toward divine reality; if this wing is squandered on earthly images and fleeting desires, the seeker becomes spiritually lame and remains distant from the truth.

The Metaphor of the Moon's Reflection and the Unity of Praise in the Masnavi

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

In Book 3 of Jalaluddin Rumi's *Masnavi*, the mystic's vision of the seven candles deepens as the radiant flames miraculously transform into seven men. Rumi describes the divine light radiating from these spiritual figures as ascending to the 'azure vault' of the heavens. To emphasize the overwhelming supremacy of this spiritual illumination, Rumi contrasts it with the natural light of the sun, stating that before these profound lights, ordinary daylight appeared as 'mere dregs.' The overpowering force of this divine radiance completely effaces all other worldly sources of illumination. This metaphorical transformation signifies the embodiment of divine light within perfected spiritual masters or saints, illustrating that their inner spiritual luminosity vastly eclipses any physical or material light in the created universe.

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هفت شمع از دور دیدم ناگهان 
اندر آن ساحل شتابیدم بدان
نور شعلهٔ هر یکی شمعی از آن 
بر شده خوش تا عنان آسمان
خیره گشتم خیرگی هم خیره گشت 
موج حیرت عقل را از سر گذشت
این چگونه شمعها افروختست 
کین دو دیدهٔ خلق ازینها دوختست
خلق جویان چراغی گشته بود 
پیش آن شمعی که بر مه می‌فزود
چشم‌بندی بد عجب بر دیده‌ها 
بندشان می‌کرد یهدی من یشا

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## English translation
Suddenly from afar I saw seven candles;
I hurried toward them on that shore.
The light of the flame of each of those candles
had risen beautifully to the rein of heaven.
I was dazzled; even dazzlement itself was dazzled;
the wave of wonder passed over the head of reason.
What kind of candles have been lit here,
that the two eyes of creation have been sewn shut from seeing them?
The people had become seekers of a lamp
before a candle that outshone the moon.
A strange blindfold was upon their eyes;
it bound them: He guides whom He wills.

دفتر سوم - بخش ۸۹ - نمودن مثال هفت شمع سوی ساحل / Book Three - Section 89 - Showing the Example of Seven Candles Towards the Shore

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هفت شمع اندر نظر شد هفت مرد 
نورشان می‌شد به سقف لاژورد
پیش آن انوار نور روز درد 
از صلابت نورها را می‌سترد

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## English translation
Seven candles, in the vision, became seven men; their light rose to the azure vault. Before those lights, the light of day was mere dregs; by their overpowering force, those lights effaced the other lights.

دفتر سوم - بخش ۹۱ - نمودن آن شمعها در نظر هفت مرد / Book Three - Section 91 - The Appearance of Those Candles as Seven Men in the Vision

In Book 3 of Jalaluddin Rumi's *Masnavi*, the mystic Daquqi experiences a profound vision that begins with the sudden appearance of seven exceptionally radiant candles on a shore. These seven candles symbolize the exalted spiritual saints or 'Friends of God' ($$awliya$$) who serve as divine guides for humanity. The overpowering brilliance of their flames, which rises to the heavens and completely bewilders the observer, represents the awe-inspiring nature of divine light channeled through these perfected individuals. This initial manifestation in Daquqi's vision establishes the foundational theme of spiritual illumination, illustrating how the majestic unveiling of divine truth can overwhelm human comprehension.

The Symbolism of the Seven Candles in Daquqi's Vision

In Book 3 of Jalaluddin Rumi's *Masnavi*, the mystic's vision of the seven candles deepens as he witnesses a profound paradox: the seven candles merge into a single radiant light that splits the heavens, only to separate back into seven. This continuous oscillation between one and seven symbolizes the intricate relationship between divine absolute unity ($$Tawhid$$) and the multiplicity of the created world. Rumi emphasizes the extreme ineffability of this spiritual connection, asserting that a single instant of such divine unveiling cannot be articulated by the tongue or comprehended by the ear, even over the span of many years. Overwhelmed by the majesty of this vision, the seeker's intellect shatters, plunging him into a state of unconsciousness and self-annihilation ($$fana$$). When he eventually regains his senses, he is fundamentally transformed, moving forward without the illusion of individual ego or physical boundaries.

The Merging of the Seven Candles and Ineffable Unity in the Masnavi

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The Transformation of the Seven Candles into Seven Men in the Masnavi

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باز می‌دیدم که می‌شد هفت یک 
می‌شکافد نور او جیب فلک
باز آن یک بار دیگر هفت شد 
مستی و حیرانی من زفت شد
اتصالاتی میان شمعها 
که نیاید بر زبان و گفت ما
آنک یک دیدن کند ادارک آن 
سالها نتوان نمودن از زبان
آنک یک دم بیندش ادراک هوش 
سالها نتوان شنودن آن بگوش
چونک پایانی ندارد رو الیک 
زانک لا احصی ثناء ما علیک
پیشتر رفتم دوان کان شمعها 
تا چه چیزست از نشان کبریا
می‌شدم بی خویش و مدهوش و خراب 
تا بیفتادم ز تعجیل و شتاب
ساعتی بی‌هوش و بی‌عقل اندرین 
اوفتادم بر سر خاک زمین
باز با هوش آمدم برخاستم 
در روش گویی نه سر نه پاستم

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## English translation
Again I saw that the seven were becoming one;
its light was splitting the collar of the heavens.
Again that one became seven once more;
my intoxication and bewilderment grew vast.
There were connections among the candles
that cannot come onto our tongue or into our speech.
Whoever grasps that in a single act of seeing
could not show it with the tongue for years.
Whoever's understanding sees it for a single instant
could not hear it with the ear for years.
Since it has no end, turn toward You,
for I cannot enumerate praise of You.
I ran farther forward toward those candles,
to see what thing this sign of Majesty was.
I was becoming selfless, stunned, and ruined,
until I fell from haste and hurry.
For a while, unconscious and without intellect in this state,
I fell with my head upon the dust of the earth.
Then I came back to consciousness and rose;
in moving, it was as though I had neither head nor foot.

دفتر سوم - بخش ۹۰ - شدن آن هفت شمع بر مثال یک شمع / Book Three - Section 90 - Those Seven Candles Becoming as One Candle

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باز هر یک مرد شد شکل درخت 
چشمم از سبزی ایشان نیکبخت
زانبهی برگ پیدا نیست شاخ 
برگ هم گم گشته از میوهٔ فراخ
هر درختی شاخ بر سدره زده 
سدره چه بود از خلا بیرون شده
بیخ هر یک رفته در قعر زمین 
زیرتر از گاو و ماهی بد یقین
بیخشان از شاخ خندان‌روی‌تر 
عقل از آن اشکالشان زیر و زبر
میوه‌ای که بر شکافیدی ز زور 
همچو آب از میوه جستی برق نور

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## English translation
Again each man became the form of a tree,
My eye made fortunate by their greenness.
From the abundance of leaves the branch is not visible,
The leaf too lost amid the plentiful fruit.
Every tree had thrust its bough upon the Sidra —
What is the Sidra? Something gone beyond the void.
The root of each had gone into the depths of the earth,
Lower than the Bull and the Fish, certainly.
Their roots more bright-faced than the branches,
The intellect turned upside down by their forms.
A fruit that when split open by force,
A flash of light would leap from it like water.

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