In Book 4 of Jalaluddin Rumi's *Masnavi*, while summoning Queen Bilqis, Prophet Solomon emphasizes that his divine invitation is completely devoid of ulterior motives regarding her beauty or kingdom. He declares himself the 'slayer of desire' and 'desire's commander,' rather than its captive. Rumi expands this assertion into a broader spiritual principle, describing the material world of desire as an 'idol-house' shared by both prophets and unbelievers. However, unlike the spiritually blind, the prophets enter this world to break idols, not to worship them. To illustrate this, Rumi employs the metaphor of an alchemical crucible: prophets and saints are like pure gold that 'laughs in the face of the fire' and remains radiant, while unbelievers resemble counterfeit coins that instantly blacken when tested by worldly existence. This demonstrates that perfected spiritual masters are entirely immune to the corrupting influences of the material world.

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## Original content
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هم‌چنان که شه سلیمان در نبرد 
جذب خیل و لشکر بلقیس کرد
که بیایید ای عزیزان زود زود 
که برآمد موجها از بحر جود
سوی ساحل می‌فشاند بی‌خطر 
جوش موجش هر زمانی صد گهر
الصلا گفتیم ای اهل رشاد 
کین زمان رضوان در جنت گشاد
پس سلیمان گفت ای پیکان روید 
سوی بلقیس و بدین دین بگروید
پس بگوییدش بیا اینجا تمام 
زود که ان الله یدعوا بالسلام
هین بیا ای طالب دولت شتاب 
که فتوحست این زمان و فتح باب
ای که تو طالب نه‌ای تو هم بیا 
تا طلب یابی ازین یار وفا

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## English translation
Just as King Solomon, in his campaign,
Drew the troops and army of Bilqis [toward him],

Saying: Come, O beloved ones, come quickly, quickly,
For waves have risen from the ocean of bounty—

Toward the shore it casts, without peril,
Its surging waves, a hundred pearls at every moment.

We proclaimed al-ṣalā, O people of right guidance,
For at this moment Riḍwān has opened Paradise.

Then Solomon said: O messengers, go
To Bilqis and embrace this Faith.

Then tell her: Come here fully,
Quickly, for "verily God calls to the Abode of Peace."

Come now, O seeker of fortune, make haste,
For this is a time of openings and the gate is flung wide.

And you who are not a seeker — come too,
That you may find seeking from this faithful Friend.

دفتر چهارم - بخش ۲۹ - تحریض سلیمان علیه‌السلام مر رسولان را بر تعجیل به هجرت بلقیس بهر ایمان / Book Four - Section 29 - Solomon, Peace Be Upon Him, Urging the Messengers to Hasten the Migration of Bilqis for the Sake of Faith

## Original content
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هین بیا که من رسولم دعوتی 
چون اجل شهوت‌کشم نه شهوتی
ور بود شهوت امیر شهوتم 
نه اسیر شهوت روی بتم
بت‌شکن بودست اصل اصل ما 
چون خلیل حق و جمله انبیا
گر در آییم ای رهی در بتکده 
بت سجود آرد نه ما در معبده
احمد و بوجهل در بتخانه رفت 
زین شدن تا آن شدن فرقیست زفت
این در آید سر نهند او را بتان 
آن در آید سر نهد چون امتان
این جهان شهوتی بتخانه‌ایست 
انبیا و کافران را لانه‌ایست
لیک شهوت بندهٔ پاکان بود 
زر نسوزد زانک نقد کان بود
کافران قلب‌اند و پاکان هم‌چو زر 
اندرین بوته درند این دو نفر
قلب چون آمد سیه شد در زمان 
زر در آمد شد زری او عیان
دست و پا انداخت زر در بوته خوش 
در رخ آتش همی خندد رگش
جسم ما روپوش ما شد در جهان 
ما چو دریا زیر این که در نهان
شاه دین را منگر ای نادان بطین 
کین نظر کردست ابلیس لعین
کی توان اندود این خورشید را 
با کف گل تو بگو آخر مرا
گر بریزی خاک و صد خاکسترش 
بر سر نور او برآید بر سرش
که کی باشد کو بپوشد روی آب 
طین کی باشد کو بپوشد آفتاب
خیز بلقیسا چو ادهم شاه‌وار 
دود ازین ملک دو سه روزه بر آر

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## English translation
Heed, come — for I am a messenger, a summoner,
Like death, I am the slayer of desire, not desirous.
And if desire were present, I am desire's commander,
Not a prisoner of desire for the idol's face.
Idol-breaking has been the very root of our root,
Like the Friend of God (Abraham) and all the prophets.
If we enter, O servant, into the idol-temple,
The idol bows to us, not we in the temple.
Ahmad and Abu Jahl both entered the idol-house —
From this entering to that entering is a vast difference.
When this one enters, the idols bow their heads to him;
When that one enters, he bows his head like the devotees.
This world of desire is an idol-house;
It is the dwelling for both prophets and unbelievers.
But desire is the servant of the pure ones —
Gold does not burn, for it is genuine coin of the mine.
Unbelievers are counterfeit coin and the pure ones are like gold —
These two are both within this crucible.
When the counterfeit enters, it blackens instantly;
When the gold enters, its goldness becomes manifest.
Gold throws its hands and feet into the crucible with contentment;
Its veins laugh in the face of the fire.
Our body has become our veil in the world;
We are like the sea hidden beneath this straw.
Do not regard the King of Religion through clay, O ignorant one —
For this is the way the accursed Iblis looked.
How can this sun be plastered over
With a handful of mud? Tell me, at last.
If you pour dust and a hundred measures of its ashes
Upon its light, it rises up above them.
When has straw ever covered the face of water?
When has clay ever covered the sun?
Rise, O Bilqis, kingly like Adham —
Let smoke rise from this kingdom of two or three days.

دفتر چهارم - بخش ۳۳ - 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 / Book Four - Section 33 - Solomon, Peace Be Upon Him, Making Evident That 'My Effort for Your Faith is Purely for the Sake of God; I Have Not a Speck of Ulterior Motive Regarding Your Person, Your Beauty, or Your Kingdom; You Will See This Yourself When the Eye of the Soul is Opened by the Light of God'

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The Prophets' Mastery Over Worldly Desire in the Masnavi

In Book 4 of Jalaluddin Rumi's Masnavi, Queen Bilqis's response to Prophet Solomon's divine summons illustrates the transformative power of spiritual love, alongside the stubbornness of residual worldly attachments. Resolving to leave her kingdom for the spiritual path, Bilqis experiences a profound shift in perception: her immense wealth, pampered servants, and beautiful gardens suddenly appear to her as 'rotted onions' and a 'refuse heap.' Rumi explains that the dominion of divine love makes mere worldly beauty seem ugly by comparison. However, despite abandoning her vast riches, Bilqis retains a singular, painful attachment to her magnificent throne. Through spiritual insight—described as a path opened 'from his heart to her heart'—Solomon perceives her secret grief. He recognizes that while her soul has begun its journey toward divine Unity, the complete dissolution of her final worldly attachment will require time and deeper spiritual realization.

Bilqis's Abandonment of Her Kingdom and Attachment to the Throne in the Masnavi

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هین بیا بلقیس ورنه بد شود 
لشکرت خصمت شود مرتد شود
پرده‌دار تو درت را بر کند 
جان تو با تو به جان خصمی کند
جمله ذرات زمین و آسمان 
لشکر حق‌اند گاه امتحان
باد را دیدی که با عادان چه کرد 
آب را دیدی که در طوفان چه کرد
آنچ بر فرعون زد آن بحر کین 
وآنچ با قارون نمودست این زمین
وآنچ آن بابیل با آن پیل کرد 
وآنچ پشه کلهٔ نمرود خورد
وآنک سنگ انداخت داودی بدست 
گشت شصد پاره و لشکر شکست
سنگ می‌بارید بر اعدای لوط 
تا که در آب سیه خوردند غوط
گر بگویم از جمادات جهان 
عاقلانه یاری پیغامبران
مثنوی چندان شود که چل شتر 
گر کشد عاجز شود از بار پر
دست بر کافر گواهی می‌دهد 
لشکر حق می‌شود سر می‌نهد
ای نموده ضد حق در فعل درس 
در میان لشکر اویی بترس
جزو جزوت لشکر از در وفاق 
مر ترا اکنون مطیع‌اند از نفاق
گر بگوید چشم را کو را فشار 
درد چشم از تو بر آرد صد دمار
ور به دندان گوید او بنما وبال 
پس ببینی تو ز دندان گوشمال
باز کن طب را بخوان باب العلل 
تا ببینی لشکر تن را عمل
چونک جان جان هر چیزی ویست 
دشمنی با جان جان آسان کیست
خود رها کن لشکر دیو و پری 
کز میان جان کنندم صفدری
ملک را بگذار بلقیس از نخست 
چون مرا یابی همه ملک آن تست
خود بدانی چون بر من آمدی 
که تو بی من نقش گرمابه بدی
نقش اگر خود نقش سلطان یا غنیست 
صورتست از جان خود بی چاشنیست
زینت او از برای دیگران 
باز کرده بیهده چشم و دهان
ای تو در بیگار خود را باخته 
دیگران را تو ز خود نشناخته
تو به هر صورت که آیی بیستی 
که منم این والله آن تو نیستی
یک زمان تنها بمانی تو ز خلق 
در غم و اندیشه مانی تا به حلق
این تو کی باشی که تو آن اوحدی 
که خوش و زیبا و سرمست خودی
مرغ خویشی صید خویشی دام خویش 
صدر خویشی فرش خویشی بام خویش
جوهر آن باشد که قایم با خودست 
آن عرض باشد که فرع او شدست
گر تو آدم‌زاده‌ای چون او نشین 
جمله ذریات را در خود ببین
چیست اندر خم که اندر نهر نیست 
چیست اندر خانه کاندر شهر نیست
این جهان خمست و دل چون جوی آب 
این جهان حجره‌ست و دل شهر عجاب

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## English translation
Hark, come Bilqis, or else it will go ill—
Your army will become your enemy, will turn apostate.

Your chamberlain will tear away your door,
Your own soul will wage mortal war against you.

All the atoms of earth and heaven
Are the army of Truth in the hour of trial.

Did you see what the wind did to the 'Adites?
Did you see what the water did in the Flood?

What that sea of wrath dealt upon Pharaoh,
And what this earth has shown to Qarun—

And what the Ababil did to those elephants,
And how the mosquito devoured the skull of Nimrod—

And the stone thrown by a Davidic hand
Became sixty pieces and shattered the army—

Stones rained down upon the enemies of Lot
Until they plunged into the black water.

If I were to speak of all the inanimate things of the world
Wisely aiding the prophets—

The Masnavi would grow so long that forty camels,
Even if they bore it, would be exhausted under the full load.

The hand bears witness against the unbeliever,
It becomes the army of Truth and bows its head.

O you who have shown opposition to God in deed and practice,
You are in the midst of His army—fear!

Every particle of you is an army from the gate of accord,
Now they obey you through hypocrisy.

If He commands the eye: "Squeeze him,"
Eye-pain will bring a hundred torments upon you.

And if He says to the tooth: "Show your punishment,"
Then you will receive a chastisement from the tooth.

Open the book of medicine, read the chapter of causes (Bāb al-ʿIlal),
So you may see the army of the body at work.

Since He is the Soul of the soul of every thing,
Who finds enmity with the Soul of the soul an easy matter?

Never mind the armies of demons and fairies—
From within the soul they make a champion of Me.

Leave your kingdom behind, O Bilqis, from the outset;
When you find Me, all the kingdom is yours.

You will know yourself when you come to Me:
That without Me you were merely a bathhouse image.

An image, even if the image of a sultan or a rich man,
Is a form stripped of its own soul, without savor.

Its adornment exists for the sake of others;
In vain it has opened its eyes and mouth.

O you who have squandered yourself in forced labor,
You have not distinguished others from your own self.

In whatever form you arrive, you halt and declare:
"I am this!"—but by God, that is not you.

One moment you remain alone, apart from people,
And you are submerged to the throat in sorrow and thought.

When would this "you" truly be you? For you are that singular one
Who is joyful, beautiful, and self-intoxicated.

You are your own bird, your own quarry, your own snare,
Your own throne of honor, your own floor, your own rooftop.

Substance is that which subsists by itself;
Accident is that which has become its derivative.

If you are a child of Adam, sit as he sat,
And see all his progeny within yourself.

What is in the vat that is not in the river?
What is in the house that is not in the city?

This world is the vat, and the heart is like a stream of water;
This world is a chamber, and the heart is a city of wonder.

دفتر چهارم - بخش ۳۲ - تهدید فرستادن سلیمان علیه‌السلام پیش بلقیس کی اصرار میندیش بر شرک و تاخیر مکن / Book Four - Section 32 - Solomon, Peace Be Upon Him, Sending a Threat to Bilqis Not to Persist in Polytheism and Not to Delay

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