Seven Valleys/Page3

Paragraph	Persian	Gail	GPT4_
41	باری اختلاف محلّ واضح و مبرهن شد و امّا نظر سالک وقتی در محلّ محدود است یعنی در زجاجات سیر مینماید اینست که زرد و سرخ و سفید بیند باین جهت است که جدال بین عباد بر پا شده و عالم را غبار تیره از انفس محدوده فراگرفته و بعضی نظر باشراق ضوء دارند و برخی که از خمر وحدت نوشیدند جز شمس چیزی نه‌بینند (edit)	In sum, the differences in objects have now been made plain. Thus when the wayfarer gazeth only upon the place of appearance—that is, when he seeth only the many-colored globes—he beholdeth yellow and red and white; hence it is that conflict hath prevailed among the creatures, and a darksome dust from limited souls hath hid the world. And some do gaze upon the effulgence of the light; and some have drunk of the wine of oneness and these see nothing but the sun itself. (edit)	Indeed, the difference in place has been made clear and proven. However, when a spiritual traveler's perspective is confined to a particular place - that is, when they are observing the world through the lens of colored glass - they see colors like yellow, red, and white. This is why disputes arise among the worshippers and why the world is enveloped in the dark dust of limited selves. Some have their sight filled with the brilliance of light, while others who have tasted the wine of unity see nothing but the sun. (edit)
42	پس بسبب سیر این سه مقام مختلف فهم سالکین و بیان ایشان مختلف میشود اینست که اثر اختلاف در عالم ظاهر شده و میشود زیرا که بعضی در رتبۀ توحید واقفند و از آن عالم سخن گویند و برخی در عوالم تحدید قائمند و بعضی در مراتب نفس و برخی بالمرّه محتجبند اینست که جهّال عصر که از پرتو جمال نصیب نبرده‌اند ببعضی مقال تکلّم مینمایند و در هر عصر و زمان بر اهل لجّۀ توحید وارد میآورند آنچه را که خود بآن لایق و سزاوارند و لو یؤاخذ اللّه النّاس بما کسبوا ما ترک علی ظهرها من دابّة ولکن یؤخّرهم الی اجل مسمّی (edit)	Thus, for that they move on these three differing planes, the understanding and the words of the wayfarers have differed; and hence the sign of conflict doth continually appear on earth. For some there are who dwell upon the plane of oneness and speak of that world, and some inhabit the realms of limitation, and some the grades of self, while others are completely veiled. Thus do the ignorant people of the day, who have no portion of the radiance of Divine Beauty, make certain claims, and in every age and cycle inflict on the people of the sea of oneness what they themselves deserve. “Should God punish men for their perverse doings, He would not leave on earth a moving thing! But to an appointed term doth He respite them..." (edit)	Therefore, due to the different stages of spiritual progress, the understanding and expressions of spiritual seekers vary. This is why the effects of differences become apparent in the visible world. Some individuals remain at the level of unity (tawhid) and speak from that perspective; some are established in the realms of particularization (tahdid); others are engaged with the stages of the self (nafs); and some are completely veiled. The ignorant of each age, who have not partaken of the radiance of beauty, engage in certain discourses and attack those of pure unity in every age and time, casting upon them that which they themselves deserve. But if God were to take people to task for what they have earned, He would not leave a creature on the back of the earth. However, He defers them to a specified term. (edit)
43	ای برادر من قلب لطیف بمنزلۀ آیینه است آن را بصیقل حبّ و انقطاع از ما سوی اللّه پاک کن تا آفتاب حقیقی در آن جلوه نماید و صبح ازلی طالع شود و معنی لا یسعنی ارضی و لا سمآئی ولکن یسعنی قلب عبدی المؤمن را آشکار و هویدا بینی و جان در دست گیری و بهزار حسرت نثار یار تازه نمائی (edit)	O My Brother! A pure heart is as a mirror; cleanse it with the burnish of love and severance from all save God, that the true sun may shine within it and the eternal morning dawn. Then wilt thou clearly see the meaning of “Neither doth My earth nor My heaven contain Me, but the heart of My faithful servant containeth Me.”** And thou wilt take up thy life in thine hand, and with infinite longing cast it before the new Beloved One. (edit)	O my brother, the subtle heart is like a mirror. Cleanse it with the polish of love and detachment from everything except Allah, so that the sun of reality may manifest in it, and the dawn of eternity may rise. You will then clearly perceive the meaning of "Neither My Earth nor My Heaven can contain Me, but the heart of My believing servant contains Me". You will seize life and offer a thousand regrets to your Beloved anew. (edit)
44	و چون انوار تجلّی سلطان احدیّه بر عرش قلب و دل جلوس نمود نور او در جمیع اعضا و ارکان ظاهر میشود آن وقت سرّ حدیث مشهور سر از حجاب دیجور برآورد لا زال العبد یتقرّب الیّ بالنّوافل حتّی احببته فاذا احببته کنت سمعه الّذی یسمع به الخ زیرا که صاحب بیت در بیت خود تجلّی نموده و ارکان بیت همه از نور او روشن و منوّر شده و فعل و اثر نور از منیر است اینست که همه باو حرکت نمایند و بارادۀ او قیام کنند و اینست آن چشمه که مقرّبین از آن مینوشند چنانچه میفرماید عیناً یشرب بها المقرّبون (edit)	Whensoever the light of Manifestation of the King of Oneness settleth upon the throne of the heart and soul, His shining becometh visible in every limb and member. At that time the mystery of the famed tradition gleameth out of the darkness: “A servant is drawn unto Me in prayer until I answer him; and when I have answered him, I become the ear wherewith he heareth....” For thus the Master of the house hath appeared within His home, and all the pillars of the dwelling are ashine with His light. And the action and effect of the light are from the Light-Giver; so it is that all move through Him and arise by His will. And this is that spring whereof the near ones drink, as it is said: “A fount whereof the near unto God shall drink....” (edit)	When the lights of the manifestation of the Sultan of Uniqueness take seat on the throne of the heart and soul, His light becomes apparent in all limbs and members. At that time, the secret of the famous narration emerges from the curtain of obscurity: "My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him, I become the hearing with which he hears, etc." This is because the owner of the house has manifested Himself in His house, and all the parts of the house have been illuminated and enlightened by His light. The actions and effects are from the illuminator. Thus, all move with Him, and stand by His will. This is that fountain from which the near ones drink, as it is said, "A fountain where the near ones drink". (edit)
45	و دیگر آنکه مبادا در این بیانات رایحۀ حلول و یا تنزّلات عوالم حقّ در مراتب خلق رود و بر آنجناب شبهه شود زیرا که حقّ بذاته مقدّس است از صعود و نزول و از دخول و خروج لم ‌یزل از صفات خلق غنیّ بوده و خواهد بود و نشناخته او را احدی و بکنه او راه نیافته نفسی کلّ عرفا در وادی معرفتش سرگردان و کلّ اولیا در ادراک ذاتش حیران منزّه است از ادراک هر مدرکی و متعالی است از عرفان هر عارفی السّبیل مسدود و الطّلب مردود دلیله آیاته و وجوده اثباته (edit)	However, let none construe these utterances to be anthropomorphism, nor see in them the descent of the worlds of God into the grades of the creatures; nor should they lead thine Eminence to such assumptions. For God is, in His Essence, holy above ascent and descent, entrance and exit; He hath through all eternity been free of the attributes of human creatures, and ever will remain so. No man hath ever known Him; no soul hath ever found the pathway to His Being. Every mystic knower hath wandered far astray in the valley of the knowledge of Him; every saint hath lost his way in seeking to comprehend His Essence. Sanctified is He above the understanding of the wise; exalted is He above the knowledge of the knowing! The way is barred and to seek it is impiety; His proof is His signs; His being is His evidence. (edit)	Moreover, it should not happen that the fragrance of annihilation or the descents of the realms of Truth should enter these statements and cast doubt upon His Holiness. For Truth, in His essence, is sanctified from ascent and descent, from entrance and exit. He has always been, and will always be, independent of the attributes of creation. No one has recognized Him, and no one has found a way to Him. All the knowers are bewildered in the valley of His knowledge, and all the saints are perplexed in the recognition of His essence. He is exalted beyond the recognition of every recognizer and transcendent beyond the knowledge of every knower. The way is blocked, and the quest is turned back. His signs are His proofs, and His existence is His confirmation. (edit)
46	اینست که عاشقان روی جانان گفته‌اند یا من دلّ علی ذاته بذاته و تنزّه عن مجانسة مخلوقاته عدم صرف کجا تواند در میدان قدم اسب دواند و سایۀ فانی کجا بخورشید باقی رسد حبیب لولاک ما عرفناک فرموده و محبوب او ادنی ما بلغناک گفته (edit)	Wherefore, the lovers of the face of the Beloved have said: “O Thou, the One Whose Essence alone showeth the way to His Essence, and Who is sanctified above any likeness to His creatures.” How can utter nothingness gallop its steed in the field of preexistence, or a fleeting shadow reach to the everlasting sun? The Friend hath said, “But for Thee, we had not known Thee,” and the Beloved** hath said, “nor attained Thy presence.” (edit)	This is what the lovers of the Beloved have said: "O He who is focused on His essence by His essence, and who is far removed from any similarity with His creatures, how can pure nonexistence gallop in the field of existence? How can a transient shadow reach the everlasting sun?" The Beloved has said, "If it were not for You, we would not have known You," and the object of His love has declared, "The closest we have come to You is 'You'." (edit)
47	بلی این ذکرها که در مراتب عرفان ذکر میشود معرفت تجلّیات آن شمس حقیقت است که در مرایا تجلّی میفرماید و تجلّی آن نور در قلوب هست ولکن بحجبات نفسانیّه و شئونات عرضیّه محجوب است چون شمع زیر فانوس حدید چون فانوس مرتفع شد نور شمع ظاهر گردد (edit)	Yea, these mentionings that have been made of the grades of knowledge relate to the knowledge of the Manifestations of that Sun of Reality, which casteth Its light upon the Mirrors. And the splendor of that light is in the hearts, yet it is hidden under the veilings of sense and the conditions of this earth, even as a candle within a lantern of iron, and only when the lantern is removed doth the light of the candle shine out. (edit)	Yes, these mentions which are made in the realms of spiritual knowledge are the understandings of the manifestations of that true Sun which reflects in the mirrors. The manifestation of that light is in the hearts, but it is concealed by the veils of egoistic matters and incidental affairs, like a candle under an iron lampshade. When the lampshade is removed, the light of the candle becomes apparent. (edit)
48	و هم‌چنین چون خرق حجبات افکیّه از وجه قلب نمائی انوار احدیّه طالع شود (edit)	In like manner, when thou strippest the wrappings of illusion from off thine heart, the lights of oneness will be made manifest. (edit)	Similarly, when you remove the celestial veils from the face of the heart, the divine lights of absolute unity will arise. (edit)
49	پس معلوم شد که از برای تجلّیات هم دخول و خروج نیست تا چه رسد بآن جوهر وجود و سرّ مقصود ای برادر من در این مراتب از روی تحقیق سیر نما نه از روی تقلید و سالک را دورباش کلمات منع نکند و هیمنۀ اشارات صدّ ننماید پرده چه باشد میان عاشق و معشوق سدّ سکندر نه مانع است و نه حایل (edit)	Then it is clear that even for the rays there is neither entrance nor exit—how much less for that Essence of Being and that longed-for Mystery. O My Brother, journey upon these planes in the spirit of search, not in blind imitation. A true wayfarer will not be kept back by the bludgeon of words nor debarred by the warning of allusions. How shall a curtain part the lover and the loved one? Not Alexander’s wall can separate them! (edit)	So it is understood that there is neither entrance nor exit for divine manifestations, let alone for the essence of existence and the secret purpose. My brother, in these stages, tread the path of realization, not imitation, and may the falcon of hints not scare away the traveler, nor the words of prohibition hinder them. What is a veil between the lover and the beloved? Not even Alexander's Wall can obstruct or stand in the way. (edit)
50	اسرار بسیار و اغیار بیشمار سرّ محبوبرا دفترها کفایت نکند و باین الواح اتمام نیابد با اینکه حرفی بیش نیست و رمزی بیش نه العلم نقطة کثّرها الجاهلون (edit)	Secrets are many, but strangers are myriad. Volumes will not suffice to hold the mystery of the Beloved One, nor can it be exhausted in these pages, although it be no more than a word, no more than a sign. “Knowledge is a single point, but the ignorant have multiplied it.” (edit)	There are countless secrets and innumerable mysteries about the essence of the Beloved that books can't fully cover, and that cannot be fully expressed on tablets, despite the fact that there is no more than one word and one symbol. Indeed, knowledge is a single point which the ignorant have expanded. (edit)
51	و از همین مقام اختلافات عوالم را هم ملاحظه کن اگرچه عوالم الهی نامتناهی است ولکن بعضی چهار رتبه ذکر نموده‌اند عالم زمان و آن آن است که از برای آن اوّل و آخر باشد و عالم دهر یعنی اوّل داشته باشد و آخرش پدید نباشد و عالم سرمد که اوّلی ملاحظه نشود و آخرش مفهوم شود و عالم ازل که نه اوّلی مشاهده شود و نه آخری اگرچه در این بیانات اختلاف بسیار است اگر تفصیل ذکر شود کسالت افزاید چنانچه بعضی عالم سرمد را بی ابتدا و انتها گفته‌اند و عالم ازل را غیب منیع لا یدرک ذکر نموده‌اند و بعضی عوالم لاهوت و جبروت و ملکوت و ناسوت گفته‌اند (edit)	On this same basis, ponder likewise the differences among the worlds. Although the divine worlds be never ending, yet some refer to them as four: The world of time (zaman), which is the one that hath both a beginning and an end; the world of duration (dahr), which hath a beginning, but whose end is not revealed; the world of perpetuity (sarmad), whose beginning is not to be seen but which is known to have an end; and the world of eternity (azal), neither a beginning nor an end of which is visible. Although there are many differing statements as to these points, to recount them in detail would result in weariness. Thus, some have said that the world of perpetuity hath neither beginning nor end, and have named the world of eternity as the invisible, impregnable Empyrean. Others have called these the worlds of the Heavenly Court (Lahut), of the Empyrean Heaven (Jabarut), of the Kingdom of the Angels (Malakut), and of the mortal world (Nasut). (edit)	Reflect on the diversity of the divine realms from this standpoint. Although the divine realms are infinite, some have mentioned four categories. There's the realm of time, which has a beginning and an end. There's the realm of eternity, which has a beginning but no discernible end. There's the realm of perpetuity, which has no observable beginning but a conceivable end. And there's the realm of pre-eternity, which neither has an observable beginning nor an end. Even though there is a lot of discrepancy in these descriptions. If these differences were to be detailed, it would lead to fatigue. Some have described the realm of perpetuity as being without beginning and end, and the realm of pre-eternity as the impenetrable unknown that cannot be grasped. Some others have divided the realms into the divine, angelic, celestial, and terrestrial realms. (edit)
52	و سفرهای سبیل عشق را چهار شمرده‌اند من الخلق الی الحقّ و من الحقّ الی الخلق و من الخلق الی الخلق و من الحقّ الی الحقّ (edit)	The journeys in the pathway of love are reckoned as four: From the creatures to the True One; from the True One to the creatures; from the creatures to the creatures; from the True One to the True One. (edit)	The journey paths in the way of love have also been described as fourfold: 1. From creation to the Truth (God) 2. From the Truth to creation 3. From creation to creation 4. From the Truth to the Truth (edit)
53	و هم‌چنین بسیار بیانات از عرفا و حکمای قبل هست که بنده متعرّض نشدم و دوست ندارم اذکار قبل بسیار اظهار شود زیرا که اقوال غیر را ذکر نمودن دلیل است بر علوم کسبی نه بر موهبت الهی ولکن اینقدر هم که ذکر شد بواسطۀ عادت ناس است و تأسّی باصحاب و علاوه بر این در این رساله این بیانات نگنجد و عدم اقبال بذکر اقوال ایشان نه از غرور است بل بواسطۀ ظهور حکمت و تجلّی موهبت است گر خضر در بحر کشتی را شکست صد درستی در شکست خضر هست (edit)	There is many an utterance of the mystic seers and doctors of former times which I have not mentioned here, since I mislike the copious citation from sayings of the past; for quotation from the words of others proveth acquired learning, not the divine bestowal. Even so much as We have quoted here is out of deference to the wont of men and after the manner of the friends. Further, such matters are beyond the scope of this epistle. Our unwillingness to recount their sayings is not from pride, rather is it a manifestation of wisdom and a demonstration of grace. If Khidr did wreck the vessel on the sea, Yet in this wrong there are a thousand rights. [1] (edit)	And similarly, there are many sayings from the scholars and wise men of the past which I have not addressed. I do not wish to make too many references to the words of others, because quoting others is indicative of acquired knowledge, not of divine gift. But the amount that has been mentioned is due to the common habit of people and following the footsteps of the wise. Moreover, these sayings do not fit within this treatise, and the lack of inclination to quote them is not out of arrogance, but due to the manifestation of wisdom and the appearance of divine gift. If Khidr broke the ship in the sea, There are a hundred correctness in Khidr's breaking. (edit)
54	والّا این بنده خود را در ساحت یکی از احبّای خدا معدوم میدانم و مفقود میشمرم تا چه رسد در بساط اولیا فسبحان ربّی الاعلی و از اینها گذشته مقصود ذکر مراتب سیر سالکین است نه بیان اختلاف اقوال عارفین (edit)	Otherwise, this Servant regardeth Himself as utterly lost and as nothing, even beside one of the beloved of God, how much less in the presence of His holy ones. Exalted be My Lord, the Supreme! Moreover, our aim is to recount the stages of the wayfarer’s journey, not to set forth the conflicting utterances of the mystics. (edit)	Indeed, I consider myself as non-existent in the presence of one of the beloved of God, and I regard myself as lost. How much more so in the assembly of the saints? Glory be to my Lord, the Highest. Beyond these, the aim is to explain the stages of the journey of the seekers, not to discuss the differing views of the mystics. (edit)
55	اگرچه مثال مختصری در اوّل و آخر عالم نسبی و اضافی زده شد مجدّد مثال دیگر ذکر میشود تا تمام معانی در قمیص مثالی ظاهر شود مثلاً آنجناب در خود ملاحظه فرمایند که نسبت بپسر خود اوّلند و نسبت بپدر خود آخر و در ظاهر حکایت از ظاهر قدرت میکنید در عوالم صنع الهی و در باطن بر اسرار باطن که ودیعۀ الهیّه است در شما پس اوّلیّت و آخریّت و ظاهریّت و باطنیّت باین معنی که ذکر شد بر شما صادق میآید تا در این چهار رتبه که بشما عنایت شده چهار رتبۀ الهیّه را ادراک فرمائید تا بلبل قلب بر جمیع شاخسارهای گل وجود از غیب و شهود ندا کند بانّه هو الاوّل و الآخر و الظّاهر و الباطن (edit)	Although a brief example hath been given concerning the beginning and ending of the relative world, the world of attributes, yet a second illustration is now added, that the full meaning may be manifest. For instance, let thine Eminence consider his own self; thou art first in relation to thy son, last in relation to thy father. In thine outward appearance, thou tellest of the appearance of power in the realms of divine creation; in thine inward being thou revealest the hidden mysteries which are the divine trust deposited within thee. And thus firstness and lastness, outwardness and inwardness are, in the sense referred to, true of thyself, that in these four states conferred upon thee thou shouldst comprehend the four divine states, and that the nightingale of thine heart on all the branches of the rosetree of existence, whether visible or concealed, should cry out: “He is the first and the last, the Seen and the Hidden....” (edit)	Although a brief example was given at the beginning and end of the relative and adjectival world, another example will be given to manifest all the meanings in the garment of an example. For instance, you, in relation to your son, are considered first (prior), and in relation to your father, you are last (subsequent). On the surface, you rule from the outward power in the worlds of divine creation, and in the hidden aspect, you possess divine secrets within you. Therefore, primacy, posteriority, exteriority, and interiority, in the sense mentioned, apply to you. In these four statuses bestowed upon you, you perceive the four divine statuses. The nightingale of the heart can sing on all branches of the flower of existence, of the unseen and the witness, proclaiming that 'He is the First and the Last, the Manifest and the Hidden'. (edit)
56	و این ذکرها در مراتب عوالم نسبت ذکر میشود والّا آن رجالی که بقدمی عالم نسبت و تقیید را طیّ نموده‌اند و بر بساط خوش تجرید ساکن شده‌اند و در عالمهای اطلاق و امر خیمه برافراخته‌اند جمیع این نسبتها را بناری سوخته‌اند و همۀ این الفاظ را بنمی محو نموده‌اند و در یمّ روح شناوری مینمایند و در هوای قدس نور سیر میکنند دیگر الفاظ در این رتبه کجا وجود دارد تا اوّل یا آخر یا غیر اینها معلوم شود و مذکور آید در اینمقام اوّل نفس آخر و آخر نفس اوّل است آتشی از عشق در جان برفروز سر بسر فکر و عبارت را بسو (edit)	These statements are made in the sphere of that which is relative, because of the limitations of men. Otherwise, those personages who in a single step have passed over the world of the relative and the limited, and dwelt on the fair plane of the Absolute, and pitched their tent in the worlds of authority and command—have burned away these relativities with a single spark, and blotted out these words with a drop of dew. And they swim in the sea of the spirit, and soar in the holy air of light. Then what life have words, on such a plane, that “first” and “last” or other than these be seen or mentioned! In this realm, the first is the last itself, and the last is but the first. In thy soul of love build thou a fire And burn all thoughts and words entire. (edit)	These mentions are made in relation to the world's stages, but there are men who have transcended the world of relation and limitation with a single step. They have settled on the exquisite mat of abstraction, pitched their tents in the worlds of universality and command, burnt all these relations in a fire, erased all these words in oblivion, float in the ocean of spirit, and journey in the air of sanctity. What words exist at this level for 'first', 'last', or anything else to be understood and mentioned? At this station, the first breath is the last, and the last breath is the first. Ignite a fire of love in the soul, Burn thoughts and expressions from beginning to end. (edit)
57	ای دوست من در خود ملاحظه فرما که اگر پدر نمیشدی و پسر ندیده بودی این الفاظ هم نشنیده بودی پس حال همه را فراموش کن تا در مصطبۀ توحید نزد ادیب عشق بیاموزی و از انّا براجعون رجعت کنی و از وطن مجازی بمقام حقیقی خود واصل گردی و در ظلّ شجرۀ دانش ساکن شوی (edit)	O my friend, look upon thyself: Hadst thou not become a father nor begotten a son, neither wouldst thou have heard these sayings. Now forget them all, that thou mayest learn from the Master of Love in the schoolhouse of oneness, and return unto God, and forsake the inner land of unreality for thy true station, and dwell within the shadow of the tree of knowledge. (edit)	My friend, observe within yourself. If you had not become a father and had not seen a son, you would not have heard these words. So now forget everything, so that in the courtyard of Unity, you may learn from the eloquent teacher of Love. Return from the phrase 'Indeed, we belong to Him' and from the imaginary homeland, arrive at your true station, and settle under the tree of knowledge. (edit)
58	ای عزیز نفس را فقیر نما تا در عرصۀ بلند غنا وارد شوی و جسد را ذلیل کن تا از شریعۀ عزّت بیاشامی و بجمیع معانی اشعار که سؤال فرمودی برسی (edit)	O thou dear one! Impoverish thyself, that thou mayest enter the high court of riches; and humble thy body, that thou mayest drink from the river of glory, and attain to the full meaning of the poems whereof thou hadst asked. (edit)	O dear one, make yourself poor in spirit so you may enter the exalted field of abundance. Humble your physical self to drink from the fountain of dignity. By doing this, you will reach the complete understanding of the verses that you've asked about. (edit)
59	پس معلوم شد که این مراتب بسته بسیر سالک است و در هر مدینه عالمی بیند و در هر وادی بچشمه‌ئی رسد و در هر صحرا نغمه‌ئی شنود ولی شاهباز هوای معنوی را شهنازهای بدیع روحانی در دل است و مرغ عراقی را آوازهای خوش حجازی در سر ولکن مستور بوده و مستور خواهد بود گر بگویم عقلها بر همزند ور نویسم بس قلمها بشکند (edit)	Thus it hath been made clear that these stages depend on the vision of the wayfarer. In every city he will behold a world, in every Valley reach a spring, in every meadow hear a song. But the falcon of the mystic heaven hath many a wondrous carol of the spirit in His breast, and the Persian bird keepeth in His soul many a sweet Arab melody; yet these are hidden, and hidden shall remain. If I speak forth, many a mind will shatter, And if I write, many a pen will break. (edit)	So it is understood that these stages are tied to the journey of the spiritual seeker. In every city, they see a universe; in every valley, they reach a spring; in every desert, they hear a melody. But for the royal falcon, the captivating spiritual airs are in the sky, and for the nightingale of Iraq, the beautiful Hijazi melodies are in its head. However, it is veiled and shall remain veiled. If I were to speak, intellects would be confounded, And if I were to write, many pens would break. (edit)
60	و السّلام علی من قطع هذا السّفر الاعلی و اتّبع الحقّ بانوار الهدی (edit)	Peace be upon him who concludeth this exalted journey and followeth the True One by the lights of guidance. (edit)	And peace be upon the one who has completed this sublime journey and followed the truth with the lights of guidance. (edit)

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