Masnavi i Ma'navi — trans. E. H. Whinfield (abridged) (1898)

King David purposed to build a temple at Jerusalem, but was forbidden to do so by a divine voice, because he had been a man of blood. But, it was added, the work should be accomplished by his son Solomon, and Solomon's work would be reckoned the same as David's, in accordance with the texts, "The faithful are brethren," and "Sages are as a single soul," and "We make no distinction between any of the apostles." 1 Accordingly, when Solomon came to the throne, he set about the building, which was attended with many miraculous circumstances, e.g., the stones in the quarry crying out and moving of themselves to the site of the temple. Bilqis, Queen of Saba, sent Solomon a present of forty camels laden with ingots of gold; but Solomon would not receive them, and sent her messengers back with a letter commanding her to abandon the worship of the sun and embrace Islam. 2 At the same time he charged the messengers to report fully to the Queen all they had seen in his kingdom, and to urge her to comply with his commands to renounce her sovereignty and present herself in all humility at his court. As she delayed to come, Solomon again sent to assure her that he had no sinister views regarding her, and desired her attendance at his court solely for her own spiritual benefit. At last Bilqis renounced her royal state and cast away all care for worldly things, and, impelled by earnest desire to learn the true faith, presented herself at the court of King Solomon. Then Solomon commanded that the throne of Bilqis should be brought from Saba, and an 'Afrit offered to fetch it, but Asaf, the vizier anticipated him. 3 Afterwards Solomon proceeded with the building of the temple, wherein he was assisted by devils and fairies. Then God tried Solomon by placing on his throne a false counterpart of him. His miracle working signet was stolen by a devil named Sakhar who thereupon assumed his shape and personated him for forty days, during which Solomon had to wander about and beg his bread. After this he regained his throne, and having completed the temple, began to worship therein. One day he observed that a tuft of coarse grass had sprung up in a corner of the temple, and he was greatly distressed because he thought it portended the ruin of the building, but he took comfort from the thought that while he himself lived the temple would not be allowed to fall into ruin; so long as he lived, at least, he would root up all evil weeds that threatened the safety of the temple, as well the temple built with hands as the spiritual temple in his heart.

In the course of this story, which is told at great length, there occur anecdotes of the beginning of the reign of 'Othman, of the miracles of 'Abdullah Moghrabi, and others, of which abstracts are given below. Though philosophers call man the microcosm, divines call him the macrocosm. In outward form thou art the microcosm, But in reality the macrocosm. 4 Seemingly the bough is the cause of the fruit, 5 But really the bough exists because of the fruit. Were he not impelled by desire of fruit, The gardener would never have planted the tree. Therefore in reality the tree is born from the fruit, Though seemingly the fruit is born from the tree. For this cause Mustafa said, "Adam and all prophets Are my followers and gather under my standard. Though to outward view I am a son of Adam, In reality I am his first forefather, Because the angels worshipped him for my sake, And 'twas in my footsteps that he ascended to heaven. Hence in reality our first parent was my offspring, As in reality the tree is born of its own fruit." What is first in thought is last in act. Thought is the special attribute of the Eternal. This product goes forth from heaven very swiftly, And comes to us like a caravan. 6 'Tis not a long road that this caravan travels; Can the desert stop the deliverer? The heart travels to the Ka'ba every moment, And by divine grace the body acquires the same power. Distance and nearness affect only the body, What do they matter in the place where God is? When God changes the body, It regards not parasangs or miles. Even on earth there is hope of approaching God. Press on like a lover, and cease vain words, O son!

In the course of his rebuke to the messengers of Bilqis for bringing him mere gold instead of a humble heart, Solomon tells the story of the druggist who used soapstone or Persian earth for a weight. A man came to him to buy sugar-candy, and as he had no weight at hand, he used a lump of soapstone instead; but, while his back was turned, the purchaser stole a bit of the soapstone. The druggist, though he saw what he was doing, would not interrupt him, for he knew that the more soapstone the purchaser stole, the less sugar-candy he would get. In like manner the more men grasp at the transitory wealth of this world, the less they will obtain of the stable wealth of the world to come. Part of Soloman's message to Bilqis. Report to Bilqis what marvels ye have seen, And what plains of gold belong to Solomon; How ye beheld forty mansions faced with gold, And how ye were ashamed of your presents; That she may know Solomon is not covetous of gold; He has received gold from the Creator of gold. The moment he wills it, every grain of earth's dust Is changed into gold and precious pearls. For this cause, O thou that lovest gold, On the last day God will make earth all silver (white). 7 Quit thy wealth, even if it be the realm of Saba; Thou wilt find many realms not of this earth. What thou callest a throne is only a prison; Thou thinkest thyself enthroned, but art outside the door. Thou hast no sovereignty over thine own passions, How canst thou sway good and evil? Thy hair turns white without thy concurrence, Take shame to thyself for thy evil passions. Whoso bows his head to the King of kings Will receive a hundred kingdoms not of this world; But the delight of bowing down before God Will seem sweeter to thee than countless glories."