1Cademy - دفتر چهارم - بخش ۳۶ - آزاد شدن بلقیس از ملک و مست شدن او از شوق ایمان و التفات همت او از همهٔ ملک منقطع شدن وقت هجرت الا از تخت / Book Four - Section 36 - Bilqis Becoming Free from the Kingdom and Intoxicated with the Yearning for Faith, and Her Ambition Turning Away from All the Kingdom at the Time of Migration, Except for the Throne

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مثنوی معنوی: دفتر چهارم / Masnavi: Book Four
دفتر چهارم - بخش ۳۵ - بقیهٔ قصهٔ اهل سبا و نصیحت و ارشاد سلیمان علیه‌السلام آل بلقیس را هر یکی را اندر خور خود و مشکلات دین و دل او و صید کردن هر جنس مرغ ضمیری به صفیر آن جنس مرغ و طعمهٔ او / Book Four - Section 35 - The Rest of the Tale of the People of Saba and the Advice and Guidance of Solomon, Peace Be Upon Him, to the Family of Bilqis, Each According to Their Capacity and the Difficulties of Their Religion and Heart, and Catching Every Kind of Bird of Consciousness with the Whistle of That

Poem

دفتر چهارم - بخش ۳۶ - آزاد شدن بلقیس از ملک و مست شدن او از شوق ایمان و التفات همت او از همهٔ ملک منقطع شدن وقت هجرت الا از تخت / Book Four - Section 36 - Bilqis Becoming Free from the Kingdom and Intoxicated with the Yearning for Faith, and Her Ambition Turning Away from All the Kingdom at the Time of Migration, Except for the Throne

Original content

چون سلیمان سوی مرغان سبا
یک صفیری کرد بست آن جمله را

جز مگر مرغی که بد بی جان و پر
یا چو ماهی گنگ بود از اصل کر

نی غلط گفتم که کر گر سر نهد
پیش وحی کبریا سمعش دهد

چونک بلقیس از دل و جان عزم کرد
بر زمان رفته هم افسوس خورد

ترک مال و ملک کرد او آن چنان
که بترک نام و ننگ آن عاشقان

آن غلامان و کنیزان بناز
پیش چشمش هم چو پوسیده پیاز

باغها و قصرها و آب رود
پیش چشم از عشق گلحن می نمود

عشق در هنگام استیلا و خشم
زشت گرداند لطیفان را به چشم

هر زمرد را نماید گندنا
غیرت عشق این بود معنی لا

لااله الا هو اینست ای پناه
که نماید مه ترا دیگ سیاه

هیچ مال و هیچ مخزن هیچ رخت
می دریغش نامد الا جز که تخت

پس سلیمان از دلش آگاه شد
کز دل او تا دل او راه شد

آن کسی که بانگ موران بشنود
هم فغان سر دوران بشنود

آنک گوید راز قالت نملة
هم بداند راز این طاق کهن

دید از دورش که آن تسلیم کیش
تلخش آمد فرقت آن تخت خویش

گر بگویم آن سبب گردد دراز
که چرا بودش به تخت آن عشق و ساز

گرچه این کلک قلم خود بی حسیست
نیست جنس کاتب او را مونسیست

هم چنین هر آلت پیشه وری
هست بی جان مونس جانوری

این سبب را من معین گفتمی
گر نبودی چشم فهمت را نمی

از بزرگی تخت کز حد می فزود
نقل کردن تخت را امکان نبود

خرده کاری بود و تفریقش خطر
هم چو اوصال بدن با همدگر

پس سلیمان گفت گرچه فی الاخیر
سرد خواهد شد برو تاج و سریر

چون ز وحدت جان برون آرد سری
جسم را با فر او نبود فری

چون برآید گوهر از قعر بحار
بنگری اندر کف و خاشاک خوار

سر بر آرد آفتاب با شرر
دم عقرب را کی سازد مستقر

لیک خود با این همه بر نقد حال
جست باید تخت او را انتقال

تا نگردد خسته هنگام لقا
کودکانه حاجتش گردد روا

هست بر ما سهل و او را بس عزیز
تا بود بر خوان حوران دیو نیز

عبرت جانش شود آن تخت ناز
هم چو دلق و چارقی پیش ایاز

تا بداند در چه بود آن مبتلا
از کجاها در رسید او تا کجا

خاک را و نطفه را و مضغه را
پیش چشم ما همی دارد خدا

کز کجا آوردمت ای بدنیت
که از آن آید همی خفریقیت

تو بر آن عاشق بدی در دور آن
منکر این فضل بودی آن زمان

این کرم چون دفع آن انکار تست
که میان خاک می کردی نخست

حجت انکار شد انشار تو
از دوا بدتر شد این بیمار تو

خاک را تصویر این کار از کجا
نطفه را خصمی و انکار از کجا

چون در آن دم بی دل و بی سر بدی
فکرت و انکار را منکر بدی

از جمادی چونک انکارت برست
هم ازین انکار حشرت شد درست

پس مثال تو چو آن حلقه زنیست
کز درونش خواجه گوید خواجه نیست

حلقه زن زین نیست دریابد که هست
پس ز حلقه بر ندارد هیچ دست

پس هم انکارت مبین می کند
کز جماد او حشر صد فن می کند

چند صنعت رفت ای انکار تا
آب و گل انکار زاد از هل اتی

آب وگل می گفت خود انکار نیست
بانگ می زد بی خبر که اخبار نیست

من بگویم شرح این از صد طریق
لیک خاطر لغزد از گفت دقیق

English translation

When Solomon gave a single whistle toward the birds of Sheba, He bound them all. Except perhaps a bird that was soulless and featherless, Or was like a mute fish, deaf by nature. No, I misspoke — for if the deaf one lays down his head Before the revelation of the Almighty, He grants him hearing.

When Bilqis resolved from heart and soul, She grieved also for the time that had passed. She abandoned wealth and kingdom just as Those lovers abandon name and shame. Those pampered slaves and handmaidens Before her eyes were like rotted onions. Gardens and palaces and flowing rivers Before her eyes appeared through love like a refuse heap.

Love, in the hour of its dominion and wrath, Makes the beautiful appear ugly to the eye. Every emerald it shows as a leek — This is the jealousy of love; this is the meaning of "No." "There is no god but He" — this is it, O refuge — That shows the moon to you as a blackened cooking-pot.

No wealth, no treasury, no goods Did she regret — except for the throne.

Then Solomon became aware of her heart, For from his heart to her heart a path was opened. He who hears the cries of the ants Also hears the cry of the secret of the turning spheres. He who tells the secret of "Qālat al-namlah" Also knows the secret of this ancient vault.

He saw from afar that she, that surrendered one, Found the parting from her throne bitter. If I tell the reason, it will grow long — Why she had such love and attachment to the throne. Although the reed-pen itself is without feeling, It is not of the writer's kind — yet it is his companion. Likewise, every craftsman's tool Is soulless, yet a companion to a living creature. This reason I would have stated clearly Had your eye of understanding not been moist.

From the greatness of the throne, which exceeded all bounds, Moving the throne was not possible. It was intricate work, and to dismantle it was dangerous, Like the joints of the body with one another.

Then Solomon said: "Though in the end Crown and throne will grow cold for her — When the soul raises its head out of the Unity, The body has no splendor beside its splendor — As when a jewel rises from the ocean's depth, You look with contempt upon foam and floating refuse — When the sun rises with its sparks, Who would make the scorpion's breath a dwelling place? — Yet, even so, at present Her throne must be sought out and transported, So that she be not distressed at the moment of meeting; Her childlike need should be fulfilled. It is easy for us, though very dear to her — So that the demon too may be at the table of the houris.

That proud throne shall become a lesson for her soul, Like a coarse cloak and rough shoes before Ayāz, So that she may know what state she was afflicted in, From what places she has arrived — and to where.

God ever holds before our eyes Dust and sperm and the blood-clot — 'From where did I bring you, O base-natured one, From which ever comes your ingratitude?' You were in love with that in that time, A denier of this grace in that moment. This grace is like a refutation of that denial of yours Which you practiced amid the earth at first. Your resurrection has become the proof of your denial; This patient has grown worse than the cure. Whence did earth have the image of this work? Whence did the sperm have enmity and denial? Since in that moment you were without heart and without head, You were a denier of thought and denial itself. Since your denial sprouted from inert matter, Through this very denial your resurrection was verified.

Your likeness then is like that door-knocker From within which the master says, "The master is not here." The knocker, from this "not here," understands that he is present — And so does not lift his hand from the knocker. So your very denial makes manifest That from inert matter He brings forth resurrection by a hundred arts.

How many crafts passed, O denial, until Water and clay bore denial forth from "Hal atā." The water and clay were saying, "There is no denial itself," Crying out unknowingly, "There is no news." I could expound this by a hundred ways, But the mind slips from subtle speech.

Updated 2026-06-30

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