Since she, or Bilqis (the queen of Sheba), belonged sincerely to him, or Solomon, in that she was obedient to him and believed in him, without being aware of it, she said to her people concerning the letter of Solomon when, the Hoopoe cast it to her, and she showed it to them (cf. Qur’an), with the aim of manifesting the power of her Intention and exercising free disposal with it among them so that they would obey him, that it was “ an honorable letter” (cf. Qur’an). When Bilqis opened Solomon’s letter and became aware of its contents, the divine grace which had encompassed her beforehand and the link formed by her innate compatibility came into motion. She believed and obeyed, and presented its contents to her followers and adherents, in order that everyone who shared with her in that homogeneity and compatibility would come forward and accept what the letter had said. For the basis of faith in the prophets and messengers is this compatibility and homogeneity, not the observing of miracles or the witnessing of wonders. And Asif, Solomon’s vizier, only manifested the power and concentration of Intention to bring the throne, or the throne of Bilqis from Sheba before the viewer’s glance returned to him, without Solomon, although Solomon was stronger and more powerful than he, in order to let the jinn know that Solomon’s eminence was mighty, since this ability and powerful exercise of free disposal was possessed by one of his attendants. So what would have been the case if Solomon himself had exercised free disposal?
The superiority of Asif over that jinn who said, “I will bring it to thee before thou risest from thy place” (cf. Qur’an), was in the exercise of the power of free disposal through his soul with the aid of cosmic influences and the natural properties of things, for the returning of the glance to the viewer is faster than his rising from his place (referring to Asif’s words in the Qur’an, “I will bring it to thee before ever thy glance returns to thee” (cf. Qur’an). So Asif’s action was more perfect than that of the jinn, for he exercised his free disposal upon the individual essence of the throne by depriving it of existence and recreating it in one instant. He deprived it of existence in its (original) position and gave it existence in front of Solomon, for the word of the Perfect Man is like the word of God concerning something he wants to come into existence. When he says “Be!”, at that very instant that thing comes into existence – however, with the permission of God — because God has become his members and his physical and spiritual faculties. And it was because of this relationship (between him and God) that this Perfect Man was the vizier of Solomon. And since she, or Bilqis, said in answer to the question concerning her throne, which was, “Is thy throne like this? (cf. Qur’an), “It seems the same” (Qur’an), one can detect her knowledge of the renewal of creation at each instant, for she said, “It seems”. And he showed her the pavilion of crystal, so she supposed it was like spreading water “and she bared her legs” (cf. Qur’an) so the water would not touch her clothing. But it was not spreading water in reality, just as the visible throne brought into existence before Solomon was not the same throne which she left in Sheba in respect of its form, for it had discarded the first form and assumed another, while the substance, upon which the two thrones imposed successively their forms, was one. So he showed her by that that the state of her throne was like that of the pavilion: as for the throne, because it was deprived of existence, and what the Creator created was similar to that which had vanished; and as for that pavilion, because in its extreme delicacy and limpidity it became similar to clear water, while (in reality) it was different. So he showed her with his actions that she was right in her words, “It seems the same.”
And this, or the renewal of creation at each instant, is not particular to the throne of Bilqis; rather it is valid in all of the worlds, both its celestial and terrestrial parts, for the whole world is in constant change, and the individual determination of everything that changes is perpetually renewed. So in each instance, a determination other than the determination which existed in the previous instant comes into being, although the One Essence which undergoes these changes remains in its state; for the One Essence is the Reality of God, which becomes determined according to the First Determination as necessitated by His knowledge of His Essence. And It is the same as the intelligible substance which receives these forms which are called “the world.” All of the forms are accidents which It undergoes and which change at every instant. But those who are veiled do not know this, so they are in doubt about this constant renewal in all things (cf. Qur’an: “Yet they are in doubt about a new creation.”)
The sovereignty which will not belong to anyone after him, referred to in Solomon’s prayer, “My Lord! Forgive me and bestow upon me a sovereignty such as shall not belong to any after me” (cf. Qur’an), is manifesting within the visible world the totality of the sovereignties pertaining to the world by way of exercising free disposal within it, i.e., ‘within the world, not manifesting only some of these sovereignties, for each of the individual sovereignties which God bestowed upon Soloman has been shared (by one or another of the prophets and saints); and not the power and ability over the totality without manifesting it, for the Poles and Perfect Men before and after him realized this station, but they did not manifest it. The subjugation of the winds (cf. Qur’an) with which Solomon was distinguished and preferred over others and which God made part of the sovereignty which was not bestowed upon anyone after him, is the subjugation of the fiery spirits, which are the spirits of the jinn, as God said, “And He created the jinn of a smokeless fire” (Qur’an), because they, or the fiery spirits, are spirits which exercise free disposal in the winds, which are like their bodies.
God’s words, “Without reckoning”, when He said to Solomon, “This is our gift; bestow or withhold without reckoning” (cf. Qur’an), mean: Thou wilt not, О Solomon, be made answerable in the hereafter for them, or for what God granted thee of sovereignty, wealth, subjugation of the winds and much. We know from the direct tasting granted in this path that Solomon’s asking (for sovereignty such as would not belong to anyone after him) was by the command of God. And when petition occurs according to the divine command, the petitioner receives the full reward for his petition”, because he is obedient to his Lord and following His command. “And if God wills, He fulfills his wish in what he has sought from Him; and if He wills, He withholds, for verily the servant has carried out what God has made obligatory upon him in terms of obeying His command in what he asks of his Lord. Now if he asked this on his own without the command of his Lord, he would be asked for an accounting of it.”