Solomon’s Selfless Labour for Bilqis
From Rumi’s Masnavi (مثنوی معنوی), Book 4, section 32 of 137: How Solomon, explained (to Bilqís), saying, "My labour in (bringing about) thy (conversion to the) Faith is purely for God’s sake (پیدا کردن سلیمان علیه‌السلام کی مرا خالصا لامر الله جهدست در ایمان تو یک ذره غرضی نیست). Below, each of its 34 couplets is given in Persian, followed by R. A. Nicholson’s English translation.
How Solomon, on whom be peace, explained (to Bilqís), saying, “My labour in (bringing about) thy (conversion to the) Faith is purely for God’s sake: I have not one atom of self-interest, either as regards thy person or thy beauty or thy kingdom. Thou thyself wilt see (this) when the eye of thy spirit is opened by the light of God.” پیدا کردن سلیمان علیه‌السلام کی مرا خالصا لامر الله جهدست در ایمان تو یک ذره غرضی نیست مرا نه در نفس تو و حسن تو و نه در ملک تو خود بینی چون چشم جان باز شود به نورالله
هین بیا که من رسولم دعوتی
چون اجل شهوت‌کشم نه شهوتی
“Hark, come, for I am a Messenger (Prophet) sent to call (the people to God): like Death, I am the slayer of lust, I am not given to lust.
ور بود شهوت امیر شهوتم
نه اسیر شهوت روی بتم
And if there be lust (in me), I am the ruler of (my) lust: lam not captive to lust for the face of an idol.
بت‌شکن بودست اصل اصل ما
چون خلیل حق و جمله انبیا
My deepest nature is a breaker of idols, like (Abraham) the Friend of God and all the prophets.
گر در آییم ای رهی در بتکده
بت سجود آرد نه ما در معبده
O slave, if I enter the idol-temple, the idol will prostrate itself, not I, in adoration.”
احمد و بوجهل در بتخانه رفت
زین شدن تا آن شدن فرقیست زفت
(Both) Ahmad (Mohammed) and Bú Jahl went into the idol- temple; (but) there is a great difference between this going and that going.
این در آید سر نهند او را بتان
آن در آید سر نهد چون امتان
This one (Mohammed) enters, the idols lay down their heads before him; that one (Bú Jahl) enters and lays down his head (before the idols), like the peoples (of old).
این جهان شهوتی بتخانه‌ایست
انبیا و کافران را لانه‌ایست
This world, (which is) associated with lust, is an idol-temple: it is a nest (abode) for the prophets and the infidels (alike),
لیک شهوت بنده‌ی پاکان بود
زر نسوزد زانک نقد کان بود
But lust is the slave of holy men: gold does not burn (in the fire), because it is sterling coin from the mine.
کافران قلب‌اند و پاکان هم‌چو زر
اندرین بوته درند این دو نفر
The infidels are alloy, while the holy men are as (pure) gold: both these (classes of) persons are within this crucible.
قلب چون آمد سیه شد در زمان
زر در آمد شد زری او عیان
When the alloy came (into the crucible), it became black at once; (when) the gold came in, its goldenness was made manifest.
دست و پا انداخت زر در بوته خوش
در رخ آتش همی خندد رگش
The gold gladly cast (itself with) hands and feet into the crucible: its vein (original nature) laughs in the face of the fire.
جسم ما روپوش ما شد در جهان
ما چو دریا زیر این که در نهان
Our body is our veil in the world: we are like a sea hidden beneath this straw.
شاه دین را منگر ای نادان بطین
کین نظر کردست ابلیس لعین
O fool, do not regard the king of the (true) Religion as clay; for the accursed Iblís took this view (of Adam).
کی توان اندود این خورشید را
با کف گل تو بگو آخر مرا
How is it possible to daub this sun with a handful of earth? Pray, tell me (that)!
گر بریزی خاک و صد خاکسترش
بر سر نور او برآید بر سرش
Though you pour earth and a hundred ashes over its light, it will come up above them.
که کی باشد کو بپوشد روی آب
طین کی باشد کو بپوشد آفتاب
Who (what) is straw that it should cover the face of the water? Who (what) is clay that it should cover the sun?
خیز بلقیسا چو ادهم شاه‌وار
دود ازین ملک دو سه روزه بر آر
O Bilqís arise royally, like (Ibráhím son of) Adham: raise the smoke from (consume utterly) this kingdom of two or three days’ duration.
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by: Reza about (category: Masnavi, Persian Poetry)
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