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 نفر820
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 مرا825
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.
باقی قصه‌ی ابراهیم ادهم قدس‌الله سره
The remainder of the story of Ibráhím son of Adham, may God sanctify his spirit.
بر سر تختی شنید آن نیک‌نام ** طقطقی و های و هویی شب ز بام
(Reclining) on a throne, that man of good name heard at night a noise of tramping and shrill cries from the roof.
گامهای تند بر بام سرا ** گفت با خود این چنین زهره کرا830
(He heard) loud footsteps on the roof of the palace, and said to himself, “Who dares to do this?”
بانگ زد بر روزن قصر او که کیست ** این نباشد آدمی مانا پریست
He shouted, at the palace-window, “Who is it? This is not a man, belike it is a genie.
سر فرو کردند قومی بوالعجب ** ما همی گردیم شب بهر طلب
A wondrous folk put their heads down (from the roof), (saying), “We are going round by night for the purpose of search.”
هین چه می‌جویید گفتند اشتران ** گفت اشتر بام بر کی جست هان
“Eh, what are ye seeking?” “Camels,” they replied. He said, “Take heed! who ever sought camel on a roof?”
پس بگفتندش که تو بر تخت جاه ** چون همی جویی ملاقات اله
Then they said to him, “How art thou seeking to meet with God on the throne of state?”
خود همان بد دیگر او را کس ندید ** چون پری از آدمی شد ناپدید835
That was all. None saw him again: he vanished like a genie from (the sight of) man.
معنی‌اش پنهان و او در پیش خلق ** خلق کی بینند غیر ریش و دلق
His reality (real self) was hidden, though he was in people’s presence: how should the people see aught but beard and frock (of the dervish)?
چون ز چشم خویش و خلقان دور شد ** هم‌چو عنقا در جهان مشهور شد
When he became far (disappeared) from his own and the people’s eyes, he became renowned in the world, like the ‘Anqá.
جان هر مرغی که آمد سوی قاف ** جمله‌ی عالم ازو لافند لاف
Whenever the soul of any (spiritual) bird has come to (Mount) Qáf, all the world boast and brag on account of it.
چون رسید اندر سبا این نور شرق ** غلغلی افتاد در بلقیس و خلق
When this orient light (from Solomon) reached Sabá, a tumult arose in Bilqís and her people.
روحهای مرده جمله پر زدند ** مردگان از گور تن سر بر زدند840
All the dead spirits took wing: the dead put forth their heads from the grave, (which is) the body.
یک دگر را مژده می‌دادند هان ** نک ندایی می‌رسد از آسمان
They gave the good news to one another, saying, “Hark! Lo, a voice is coming from Heaven.”
At (the sound of) that voice (men’s) religions wax great; the leaves and boughs of the heart become green.
از سلیمان آن نفس چون نفخ صور ** مردگان را وا رهانید از قبور
Like the blast of the trumpet (on Judgement-Day) that breath from Solomon delivered the dead from the tombs.
مر ترا بادا سعادت بعد ازین ** این گذشت الله اعلم بالیقین
May (such) felicity be thine after this (epoch of Solomon)! This (epoch) is past. God best knoweth the certain truth.
بقیه‌ی قصه‌ی 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 طعمه‌ی او
The rest of the story of the people of Sabá, and of the admonition and guidance given by Solomon, on whom be peace, to the kinsfolk of Bilqís—to every one (the particular guidance) suitable to his religious and spiritual difficulties; and how he caught (decoyed) each sort of conceptional bird with the whistle and bait proper for that sort of bird.
قصه گویم از سبا مشتاق‌وار ** چون صبا آمد به سوی لاله‌زار845
I will tell the story of Sabá in lover’s style. When the Zephyr came towards the tulip-field,
لاقت الاشباح یوم وصلها ** عادت الاولاد صوب اصلها
The bodies met (experienced) the day of their union (with the spirits which dwell in them)’: the children turned again in the direction of their home.
O ye that are forgetful, arise and love! That is the wind of Joseph: smell (its perfume)!
منطق‌الطیر سلیمانی بیا ** بانگ هر مرغی که آید می‌سرا
Come, O (master of the) bird-speech of Solomon, sing the song of every bird that comes.
چون به مرغانت فرستادست حق ** لحن هر مرغی بدادستت سبق
Since God hath sent thee to the birds, He hath instructed thee in the note of every bird.
مرغ جبری را زبان جبر گو ** مرغ پر اشکسته را از صبر گو
To the necessitarian bird speak the language of necessitarianism ; to the bird whose wings are broken speak of patience (quietism).
مرغ صابر را تو خوش دار و معاف ** مرغ عنقا را بخوان اوصاف قاف
Keep the patient bird happy and free from harm; to the bird (resembling the) ‘Anqá recite the descriptions of (Mount) Qáf.
مر کبوتر را حذر فرما ز باز ** باز را از حلم گو و احتراز855
Bid the pigeon beware of the falcon; to the falcon speak of forbearance and being on its guard (against acting unjustly).
وان خفاشی را که ماند او بی‌نوا ** می‌کنش با نور جفت و آشنا
And as for the bat that is left destitute (of spiritual illumination), make it to consort and to be familiar with the Light.
کبک جنگی را بیاموزان تو صلح ** مر خروسان را نما اشراط صبح
Cause the warlike partridge to learn peace; to the cocks display the signs of dawn.
هم‌چنان می‌رو ز هدهد تا عقاب ** ره نما والله اعلم بالصواب
Even so proceed from the hoopoe to the eagle, and show the way. And God best knoweth the right course.
آزاد شدن بلقیس از ملک و مست شدن او از شوق ایمان و التفات همت او از همه‌ی ملک منقطع شدن وقت هجرت الا از تخت
How Bilqís was freed from her kingdom and was intoxicated with longing for the Faith, and how at the moment of her (spiritual) emigration the regard of her desire became severed from the whole of her kingdom except from her throne.
چون سلیمان سوی مرغان سبا ** یک صفیری کرد بست آن جمله را
When Solomon uttered a single whistling note to the birds of Sabá he ensnared them all,
جز مگر مرغی که بد بی‌جان و پر ** یا چو ماهی گنگ بود از اصل کر860
Except, maybe, the bird that was without spirit or wings, or was dumb and deaf, like a fish, from the beginning.
نی غلط گفتم که کر گر سر نهد ** پیش وحی کبریا سمعش دهد
Nay, I have spoken wrongly, for if the deaf one lay his head before the inspiration of the Divine Majesty, it will give to him (the power of) hearing.
چونک بلقیس از دل و جان عزم کرد ** بر زمان رفته هم افسوس خورد
When Bilqís set out (from Sabá) with heart and soul, she felt remorse too for the bygone time,
ترک مال و ملک کرد او آن چنان ** که بترک نام و ننگ آن عاشقان
She took leave of her kingdom and riches in the same way as those lovers (of God) take leave of honour and disgrace (reputation).
آن غلامان و کنیزان بناز ** پیش چشمش هم‌چو پوسیده پیاز
Those charming pages and handmaidens (of hers seemed) to her eye (loathly) as a rotten onion.
باغها و قصرها و آب رود ** پیش چشم از عشق گلحن می‌نمود865
For love’s sake, orchards and palaces and river-water seemed to her eye (contemptible as) a dunghill.