Seven Valleys/Page4

Paragraph	Persian	Gail	GPT4_
61	و سالک بعد از قطع معارج این سفر بلند اعلی در مدینۀ استغنا وارد میشود و در این وادی نسیم استغنای الهی را بیابد که از بیدای روح میوزد و حجابهای فقر را میسوزد و یوم یغنی اللّه کلّاً من سعته را بچشم ظاهر و باطن در غیب و شهادۀ اشیا مشاهده فرماید از حزن بسرور آید و از غم بفرح راجع شود قبض و انقباض را ببسط و انبساط تبدیل نماید (edit)	And the wayfarer, after traversing the high planes of this supernal journey, entereth The Valley of Contentment In this Valley he feeleth the winds of divine contentment blowing from the plane of the spirit. He burneth away the veils of want, and with inward and outward eye, perceiveth within and without all things the day of: “God will compensate each one out of His abundance.” From sorrow he turneth to bliss, from anguish to joy. His grief and mourning yield to delight and rapture. (edit)	And after traversing the lofty stages of this journey, the traveler enters the valley of self-sufficiency, finding in this valley the breeze of Divine sufficiency, which is born from the eternal spirit, burning away the veils of neediness. He sees "On the day when God will suffice everyone out of His bounty" (Quran 4:130) with both his outward and inward eyes, in the unseen and witnessed realities. He moves from sorrow to joy, from sadness to happiness, transforming contraction and restriction into expansion and abundance. (edit)
62	مسافران این وادی اگر در ظاهر بر خاک ساکنند امّا در باطن بر رفرف معانی جالس و از نعمتهای بی‌زوال معنوی مرزوقند و از شرابهای لطیف روحانی شارب (edit)	Although to outward view, the wayfarers in this Valley may dwell upon the dust, yet inwardly they are throned in the heights of mystic meaning; they eat of the endless bounties of inner significances, and drink of the delicate wines of the spirit. (edit)	Travelers in this valley, even if they dwell physically on the earth, sit in their inner selves upon the fluttering wings of spiritual meanings. They are endowed with inexhaustible spiritual blessings and partake of delicate spiritual wines. (edit)
63	زبان در تفصیل این سه وادی عاجز است و بیان بغایت قاصر قلم در این عرصه قدم نگذارد و مداد جز سواد ثمر نیارد بلبل قلب را در این مقامات نواهای دیگر است و اسرار دیگر که دل از آن بجوش آید و روح در خروش ولکن این معمّای معانی را دل بدل باید گفت و سینه بسینه باید سپرد شرح حال عارفان دل بدل تواند گفت این نه شیوۀ قاصد وین نه حدّ مکتوب است و اسکت عجزاً عن امور کثیرة بنطقی لن تحصی و لو قلت قلّت (edit)	The tongue faileth in describing these three Valleys, and speech falleth short. The pen steppeth not into this region, the ink leaveth only a blot. In these planes, the nightingale of the heart hath other songs and secrets, which make the heart to stir and the soul to clamor, but this mystery of inner meaning may be whispered only from heart to heart, confided only from breast to breast. Only heart to heart can speak the bliss of mystic knowers; No messenger can tell it and no missive bear it. I am silent from weakness on many a matter, For my words could not reckon them and my speech would fall short. (edit)	The language is incapable of detailing these three valleys, and the pen is exceedingly inept to step in this field. The pencil will not bear any fruit except blackness. The nightingale of the heart has different melodies in these stations, and other secrets that make the heart boil and the spirit scream. However, these mysteries of meanings must be told heart to heart, and entrusted chest to chest. The affairs of the mystics can only be told heart to heart, This is not the manner of messengers, nor the limit of the written. And I fall silent, incapable of many matters, By my speech, you will not enumerate, even if I spoke, I spoke little. (edit)
64	ای رفیق تا بحدیقۀ این معانی نرسی از خمر باقی این وادی نچشی و اگر چشی از غیر چشم پوشی و از بادۀ استغنا بنوشی و از همه بگسلی و باو پیوندی و جان در رهش بازی و روان رایگان برافشانی اگرچه غیری در اینمقام نیست تا چشم پوشی کان اللّه و لم یکن معه من شیئ زیرا که سالک در این رتبه جمال دوست را در هر شیئ بیند از نار رخسار یار بیند و در مجاز رمز حقیقت ملاحظه کند و از صفات سرّ هویّت مشاهده نماید زیرا پرده‌ها را بآهی سوخته و حجابها را بنگاهی برداشته ببصر حدید در صنع جدید سیر نماید و بقلب رقیق آثار دقیق ادراک کند و جعلنا الیوم بصرک حدیداً شاهد مقال و کافی احوال است (edit)	O friend, till thou enter the garden of such mysteries, thou shalt never set lip to the undying wine of this Valley. And shouldst thou taste of it, thou wilt shield thine eyes from all things else, and drink of the wine of contentment; and thou wilt loose thyself from all things else, and bind thyself to Him, and throw thy life down in His path, and cast thy soul away. However, there is no other in this region that thou need forget: “There was God and there was naught beside Him.” For on this plane the traveler witnesseth the beauty of the Friend in everything. Even in fire, he seeth the face of the Beloved. He beholdeth in illusion the secret of reality, and readeth from the attributes the riddle of the Essence. For he hath burnt away the veils with his sighing, and unwrapped the shroudings with a single glance; with piercing sight he gazeth on the new creation; with lucid heart he graspeth subtle verities. This is sufficiently attested by: “And we have made thy sight sharp in this day.” (edit)	O companion, unless you reach the brink of these meanings, you will not taste the everlasting wine of this valley, and if you do taste, you will be blinded from others. You will drink from the wine of self-sufficiency, disconnect from everything else, and connect only with It. You will gamble your life for Its sake, and scatter your soul freely. Although, in this station, there is nothing else to be blinded from, as "He is Allah, and there was nothing with Him," because the traveler in this stage sees the beauty of the Beloved in everything. They see the face of the Friend in fire, observe the secret of reality in metaphor, and witness the essence of attributes. As all veils are burned with a sigh, and all coverings are lifted with a glance, they wander in the new creation with a steel-like vision, and perceive subtle traces with a delicate heart. "And We have made your vision sharp today" is sufficient as a witness to these states. (edit)
65	و سالک بعد از سیر مراتب استغنای بحت در وادی حیرت وارد میشود و در بحرهای عظمت غوطه میخورد و در هر آن بر حیرتش میافزاید گاهی هیکل غنا را نفس فقر میبیند و جوهر استغنا را صرف عجز گاهی محو جمال ذی الجلال میشود و گاهی از وجود خود بیزار این صرصر حیرت چه درختهای معانی را که از پا انداخت و چه نفوسها را که از نفس برانداخت زیرا که این وادی سالک را در انقلاب آورد ولکن این ظهورات در نظر واصل بسیار محبوب و مرغوب است و در هر آن عالم بدیعی بیند و خلق جدیدی مشاهده کند و حیرت بر حیرت افزاید و محو صنع جدید سلطان احدیّه شود (edit)	After journeying through the planes of pure contentment, the traveler cometh to The Valley of Wonderment and is tossed in the oceans of grandeur, and at every moment his wonder groweth. Now he seeth the shape of wealth as poverty itself, and the essence of freedom as sheer impotence. Now is he struck dumb with the beauty of the All-Glorious; again is he wearied out with his own life. How many a mystic tree hath this whirlwind of wonderment snatched by the roots, how many a soul hath it exhausted. For in this Valley the traveler is flung into confusion, albeit, in the eye of him who hath attained, such marvels are esteemed and well beloved. At every moment he beholdeth a wondrous world, a new creation, and goeth from astonishment to astonishment, and is lost in awe at the works of the Lord of Oneness. (edit)	And after traversing the stages of absolute self-sufficiency, the traveler enters the valley of bewilderment, plunges into the seas of magnificence, and with each moment, their bewilderment grows. Sometimes they see the structure of abundance in the breath of poverty, and the essence of self-sufficiency in absolute helplessness. Sometimes they dissolve in the beauty of the Majestic One, and sometimes they grow weary of their own existence. This whirlwind of bewilderment uproots the trees of meanings and blows away souls from their selves. Indeed, this valley throws the traveler into upheaval. However, these manifestations are very beloved and desired in the eyes of the one who has reached. In every moment, they see a unique world, witness a new creation, their bewilderment multiplies, and they dissolve in the new creation, becoming the sovereign of unique oneness. (edit)
66	مخلوقات نوم است ملاحظه کن چه‌ قدر اسرار در آن ودیعه گذاشته شده و چه حکمتها در آن مخزون گشته و چه عوالم در آن مستور مانده ملاحظه فرمائید که شما در بیتی میخوابید و درهای آن بیت بسته است یکمرتبه خود را در شهر بعیدی مشاهده میکنید بی حرکت رجل و تعب جسد بآن شهر داخل میشوید و بی زحمت چشم مشاهده میکنید و بی محنت گوش میشنوید و بی لسان تکلّم مینمائید و شاید آنچه امشب دیده‌اید ده سال بعد در عالم زمان بحسب ظاهر بعینه میبینید (edit)	Indeed, O Brother, if we ponder each created thing, we shall witness a myriad perfect wisdoms and learn a myriad new and wondrous truths. One of the created phenomena is the dream. Behold how many secrets are deposited therein, how many wisdoms treasured up, how many worlds concealed. Observe, how thou art asleep in a dwelling, and its doors are barred; on a sudden thou findest thyself in a far-off city, which thou enterest without moving thy feet or wearying thy body; without using thine eyes, thou seest; without taxing thine ears, thou hearest; without a tongue, thou speakest. And perchance when ten years are gone, thou wilt witness in the outer world the very things thou hast dreamed tonight. (edit)	Observe the new creatures, how many secrets have been entrusted to it, how many wisdoms have been stored in it, and how many worlds remain concealed in it. Consider that you sleep in a room with closed doors, then suddenly find yourself in a distant city. Without physical movement or bodily fatigue, you enter that city, seeing without exertion, hearing without struggle, and speaking without a tongue. Perhaps what you saw tonight, you will see exactly in the physical world ten years later, according to the apparent dimension of time. (edit)
67	حال چند حکمت است که در این نوم مشهود است و غیر اهل این وادی بر کما هی ادراک نمیکنند اوّل آنکه آن چه عالم است که بی چشم و گوش و دست و لسان حکم همۀ اینها در آن معمول میشود و ثانی آنکه در عالم ظهور اثر خواب را امروز مشاهده میکنی ولکن این سیر را در عالم نوم ده سال قبل دیده‌ئی حال ملاحظه نما فرق این دو عالم و اسرار مودعۀ آن را تا بتأییدات الهی بمکاشفات سبحانی فایز شوی و پی بعوالم قدس بری (edit)	Now there are many wisdoms to ponder in the dream, which none but the people of this Valley can comprehend in their true elements. First, what is this world, where without eye and ear and hand and tongue a man puts all of these to use? Second, how is it that in the outer world thou seest today the effect of a dream, when thou didst vision it in the world of sleep some ten years past? Consider the difference between these two worlds and the mysteries which they conceal, that thou mayest attain to divine confirmations and heavenly discoveries and enter the regions of holiness. (edit)	Consider the wisdom reflected in this dream state that those who are not familiar with this valley cannot perceive. Firstly, it demonstrates how a world can function without physical sight, hearing, touch, and speech, yet all the commands of these senses can still be executed. Secondly, it illustrates that the effects of a dream seen today can be witnessed in the physical world, even though the journey of this dream was experienced in the dream world ten years earlier. Pay attention to the differences between these two worlds and the mysteries stored within them so that you may be blessed with divine affirmations and sublime revelations, and thereby gain insight into the sacred worlds beyond. (edit)
68	و این آیات را حضرت باری در خلق گذاشته تا محتجبین انکار اسرار معاد نکنند و آنچه را وعده داده شده‌اند سهل نشمرند مثل اینکه بعضی تمسّک بعقل جسته و آنچه بعقل نیاید انکار نمایند و حال آنکه هرگز عقول ضعیفه همین مراتب مذکوره را ادراک نکند مگر عقل کلّی ربّانی عقل جزئی کی تواند گشت بر قرآن محیط عنکبوتی کی تواند کرد سیمرغی شکار (edit)	God, the Exalted, hath placed these signs in men, to the end that philosophers may not deny the mysteries of the life beyond nor belittle that which hath been promised them. For some hold to reason and deny whatever the reason comprehendeth not, and yet weak minds can never grasp the matters which we have related, but only the Supreme, Divine Intelligence can comprehend them: How can feeble reason encompass the Qur’án, Or the spider snare a phoenix in his web? (edit)	These signs have been placed by the Creator within the creation so that those veiled by denial do not reject the mysteries of the hereafter and do not trivialize the promises they have been given. For instance, some cling strictly to reason and deny anything that cannot be grasped by their intellect. However, the limited human intellect cannot perceive even the aforementioned stages, unless it is the universal divine intellect. How can the partial intellect fully comprehend the Quran? How can a spider ever hunt a mythical bird like the Simurgh? (edit)
69	و این عوالم کلّ در وادی حیرت دست دهد و مشاهده گردد و سالک در هر آن زیادتی طلب نماید و کسل نشود اینست که سیّد اوّلین و آخرین در مراتب فکرت و اظهار حیرت ربّ زدْنی فیک تحیّراً فرموده (edit)	All these states are to be witnessed in the Valley of Wonderment, and the traveler at every moment seeketh for more, and is not wearied. Thus the Lord of the First and the Last in setting forth the grades of contemplation, and expressing wonderment hath said: “O Lord, increase my astonishment at Thee!” (edit)	And in this valley of bewilderment, one can access and perceive these universal realms. The spiritual traveler, in each stage, should seek more and not become complacent. This is why the master of the first and the last [Prophet Muhammad] said in a state of deep contemplation and expressing his bewilderment about his Lord, "I am awed by You (Lord), to the point of bewilderment (Zidni Fik Tahaayuran)". (edit)
70	و هم‌چنین تفکّر در تمامیّت خلق انسان کن که این همه عوالم و این همه مراتب در او مطوی و مستور شده است اتحسب انّک جرم صغیر و فیک انطوی العالم الاکبر (edit)	Likewise, reflect upon the perfection of man’s creation, and that all these planes and states are folded up and hidden away within him. Dost thou reckon thyself only a puny form When within thee the universe is folded? (edit)	Also, reflect on the entirety of the human creation, that all these worlds and levels are encapsulated and concealed within it. Do you think that you are a small entity, while the greatest world is folded within you? (edit)
71	پس جهدی باید که رتبۀ حیوانی را معدوم کنیم تا معنی انسانی ظاهر شود (edit)	Then we must labor to destroy the animal condition, till the meaning of humanity shall come to light. (edit)	Therefore, we must strive to eliminate our animalistic nature in order for the human essence to be revealed. (edit)
72	و هم‌چنین لقمان که از چشمۀ حکمت نوشیده و از بحر رحمت چشیده بپسرش ناتان بجهت اثبات مقامات حشر و موت همین خواب را دلیل آورده و مثل زده در اینمقام ذکر مینمائیم تا ذکری از آن جوان مصطبۀ توحید و پیر مراتب تعلیم و تجرید از این بندۀ فانی باقی بماند فرمود ای پسر اگر قادر باشی که نخوابی پس قادری بر آنکه نمیری و اگر بتوانی بعد از خواب بیدار نشوی میتوانی که بعد از مرگ محشور نگردی (edit)	Thus, too, Luqmán, who had drunk from the wellspring of wisdom and tasted of the waters of mercy, in proving to his son Nathan the planes of resurrection and death, advanced the dream as an evidence and an example. We relate it here, that through this evanescent Servant a memory may endure of that youth of the school of Divine Unity, that elder of the art of instruction and the Absolute. He said: “O Son, if thou art able not to sleep, then thou art able not to die. And if thou art able not to waken after sleep, then thou shalt be able not to rise after death.” (edit)	And likewise, Luqman, who drank from the fountain of wisdom and tasted from the sea of mercy, demonstrated to his son the stages of death and resurrection through the example of sleep. He brought this analogy to elucidate these stages, and we will mention it here, so that the memory of that young man of the station of monotheism, and the elder of the ranks of teaching and abstraction, remains with this fleeting servant. He said, "O son, if you are capable of not sleeping, then you are capable of not dying. And if you can avoid waking up after sleep, then you can avoid being resurrected after death." (edit)
73	ای دوست دل که محلّ اسرار باقیه است محلّ افکار فانیه مکن و سرمایۀ عمر گرانمایه را باشتغال دنیای فانیه از دست مده از عالم قدسی بتراب دل مبند و اهل بساط انسی وطن خاکی مپسند (edit)	O friend, the heart is the dwelling of eternal mysteries, make it not the home of fleeting fancies; waste not the treasure of thy precious life in employment with this swiftly passing world. Thou comest from the world of holiness—bind not thine heart to the earth; thou art a dweller in the court of nearness—choose not the homeland of the dust. (edit)	O friend, let your heart, which is the dwelling place of everlasting secrets, not be occupied with fleeting thoughts. Do not waste the precious capital of your life preoccupied with the ephemeral world. Do not close off the holy realm with the soil of the heart, and do not prefer the terrestrial homeland to the divine companionship. (edit)
74	باری ذکر این مراتب را انتهائی نه و این بنده را از صدمۀ اهل روزگار احوالی نه این سخن ناقص بماند و بی‌قرار دل ندارم بی‌دلم معذور دار (edit)	In sum, there is no end to the description of these stages, but because of the wrongs inflicted by the peoples of the earth, this Servant is in no mood to continue: The tale is still unfinished and I have no heart for it— Then pray forgive me. (edit)	Indeed, the narration of these spiritual stages has no end, and I, as a humble servant, am not free from the afflictions of the people of this age. Let this discourse remain incomplete and restless. I am heartless, do excuse me. (edit)
75	قلم ناله میکند و مداد میگرید و جیحون دل خون موج میزند لن یصیبنا الّا ما کتب اللّه لنا و السّلام علی من اتّبع الهدی (edit)	The pen groaneth and the ink sheddeth tears, and the river of the heart moveth in waves of blood. “Nothing can befall us but what God hath destined for us.” Peace be upon him who followeth the Right Path! (edit)	The pen laments, the pencil weeps, and the river of the heart surges with blood. "Nothing will afflict us except what Allah has decreed for us." Peace be upon those who follow guidance. (edit)
76	و سالک بعد از ارتقای بمراتب بلند حیرت بوادی فقر حقیقی و فنای اصلی وارد شود و این رتبه مقام فنای از نفس و بقای باللّه است و فقر از خود و غنای بمقصود است و در اینمقام که ذکر فقر میشود یعنی فقیر است از آنچه در عالم خلق است و غنیّ است بآنچه در عوالم حقّ است زیرا که عاشق صادق و حبیب موافق چون بلقای محبوب و معشوق رسید از پرتو جمال محبوب و آتش قلب حبیب ناری مشتعل شود و جمیع سرادقات و حجبات را بسوزاند بلکه آنچه با او است حتّی مغز و پوست محترق گردد و جز دوست چیزی نماند چون تجلّی کرد اوصاف قدیم پس بسوزد وصف حادث را کلیم (edit)	After scaling the high summits of wonderment the wayfarer cometh to The Valley of True Poverty and Absolute Nothingness This station is the dying from self and the living in God, the being poor in self and rich in the Desired One. Poverty as here referred to signifieth being poor in the things of the created world, rich in the things of God’s world. For when the true lover and devoted friend reacheth to the presence of the Beloved, the sparkling beauty of the Loved One and the fire of the lover’s heart will kindle a blaze and burn away all veils and wrappings. Yea, all he hath, from heart to skin, will be set aflame, so that nothing will remain save the Friend. When the qualities of the Ancient of Days stood revealed, Then the qualities of earthly things did Moses burn away. (edit)	Upon ascending the lofty stages of bewilderment, the seeker enters the valley of true poverty, the principal annihilation. This stage is marked by the annihilation of the self and the subsistence in God. It is characterized by poverty of the self and richness towards the intended aim. In this state that mentions poverty, it means being poor in terms of what exists in the world of creation, and rich in terms of what exists in the realms of Truth. For when the sincere lover and the concordant beloved reach the meeting of the loved one and the lover, they ignite a fire from the radiance of the loved one's beauty and the heart's fire of the lover. This fire burns all the curtains and veils, even burning all that is with them, down to their core and shell, until nothing remains but the beloved. When the ancient qualities manifest themselves, the description of the transient burns completely, as is the case with Moses (Kaleem). (edit)
77	و در اینمقام واصل مقدّس است از آنچه متعلّق بدنیا است پس اگر در نزد واصلین بحر وصال از اشیاء محدوده که متعلّق بعالم فانیه است یافت نشود چه از اموال ظاهریّه باشد و چه از تفکّرات نفسیّه بأسی نیست زیرا که آنچه نزد خلق است محدود است بحدود ایشان و آنچه نزد حقّ است مقدّس از آن این بیان را بسیار فکر باید تا پایان آشکار شود انّ الابرار یشربون من کأس کان مزاجها کافوراً اگر معنی کافور معلوم شود مقصود حقیقی معلوم گردد (edit)	He who hath attained this station is sanctified from all that pertaineth to the world. Wherefore, if those who have come to the sea of His presence are found to possess none of the limited things of this perishable world, whether it be outer wealth or personal opinions, it mattereth not. For whatever the creatures have is limited by their own limits, and whatever the True One hath is sanctified therefrom; this utterance must be deeply pondered that its purport may be clear. “Verily the righteous shall drink of a winecup tempered at the camphor fountain.” If the interpretation of “camphor” become known, the true intention will be evident. (edit)	In this stage, the one who has reached union is free from all things related to the worldly life. Therefore, if in the company of those who have reached union, one does not find anything limited to the temporal world, whether it be tangible assets or mental thoughts, there is no harm. This is because what is with people is limited to their own limitations, and what is with God is holy beyond that. Deep contemplation is required to fully understand this explanation: "Indeed, the righteous will drink from a cup mixed with Kafur" (Quran 76:5). If the meaning of "Kafur" is understood, the true divine intention will become clear. (edit)
78	اینمقام از فقر است که میفرماید الفقر فخری و از برای فقر باطنی و ظاهری مراتبها و معنیها است که ذکر آن را مناسب اینمقام ندیدم لهذا بعهدۀ وقتی گذاشتم تا خدا چه خواهد و قضا چه امضا نماید (edit)	This state is that poverty of which it is said, “Poverty is My glory.” And of inward and outward poverty there is many a stage and many a meaning which I have not thought pertinent to mention here; hence I have reserved these for another time, dependent on what God may desire and fate may seal. (edit)	This stage is characterized by poverty, as it is said "Poverty is my pride." This refers to both external and internal poverty, encompassing various levels and meanings. However, I do not find it appropriate to mention these in detail at this stage. Therefore, I leave it for a future time, depending on what God wills and what fate decrees. (edit)
79	و اینمقام است که کثرات کلّ شیئ در سالک هالک شود و طلعت وجه از مشرق بقا سر از غطا بیرون آورد و معنی کلّ شیئ هالک الّا وجهه مشهود گردد (edit)	This is the plane whereon the vestiges of all things (Kullu Shay’) are destroyed in the traveler, and on the horizon of eternity the Divine Face riseth out of the darkness, and the meaning of “All on the earth shall pass away, but the face of thy Lord....” is made manifest. (edit)	This is the stage where all multiplicity perishes within the seeker, and the light of existence emerges from the sunrise of immortality, revealing itself from its veil. It is at this point that the meaning of the phrase "Everything perishes but His Face" becomes manifest. (edit)
80	ای حبیب من نغمات روح را بجان و دل گوش کن و چون بصر حفظش نما که همیشۀ ایّام معارف الهی بمثابۀ ابر نیسانی بر اراضی قلوب انسانی جاری نیست اگرچه فیض فیّاض را تعطیلی و تعویقی نه ولکن هر زمان و عصر را رزقی معلوم و نعمتی مقدّر است و بقدر و اندازه افاضه میشود و ان من شیئ الّا عندنا خزائنه و ما ننزّله الّا بقدر معلوم سحاب رحمت جانان جز بر ریاض جان نبارد و در غیر بهاران این کرم نفرماید فصول دیگر را از این فضل اکبر نصیبی نیست و اراضی جرزه را از این کرم قسمتی نه (edit)	O My friend, listen with heart and soul to the songs of the spirit, and treasure them as thine own eyes. For the heavenly wisdoms, like the clouds of spring, will not rain down on the earth of men’s hearts forever; and though the grace of the All-Bounteous One is never stilled and never ceasing, yet to each time and era a portion is allotted and a bounty set apart, this in a given measure. “And no one thing is there, but with Us are its storehouses; and We send it not down but in settled measure.”§§ The cloud of the Loved One’s mercy raineth only on the garden of the spirit, and bestoweth this bounty only in the season of spring. The other seasons have no share in this greatest grace, and barren lands no portion of this favor. (edit)	Listen, my beloved, with your heart and soul to the melodies of the spirit and keep them in your sight, for the divine knowledge does not always flow like the spring rain onto the lands of human hearts. Although the grace of the Provider is never delayed or postponed, each time and era has a certain allocated sustenance and blessing, and it is bestowed according to its measure. Everything is stored with Us, and We do not send it down except in a known measure. The cloud of the Beloved's mercy rains only on the meadows of the soul and does not bestow its grace except in its own seasons. Other seasons do not receive a share of this greatest bounty, and barren lands have no portion of this grace. (edit)

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