al-NābulusīʿAbd al-Ghanī al-Nābulusī (d. 1143/1731)
Kashf al-sirr al-ghāmiḍ fī sharḥ Dīwān Ibn al-Fāriḍ (his notes, marked (ن))
On the whole passage · 1 of 2
Only al-Būrīnī comments here.
al-Būrīnī
اعلم ان هذه القصيدة مبنية على اصطلاح الصوفية فانهم يذكرون فى عباراتهم الخمر باسمائها وأوصافها ويريدون بهاما أدار الله تعالى على البابهم من المعرفة أومن الشوق والمحبة والحبيب فى عبارته عبارة عن حضرة الرسول عليه الصلاة والسلام وقد يريدون به ذات الخالق القديم جل وعلا لانه تعالى أحب أن يعرف فخلق فالخلق منه ناشى عن المحبة وحيث احب فخلق فهو الحبيب والمحبوب والطالب والمطلوب والمدامة المعرفة الالهية والشوق الى الله تعالى وقوله سكرنابها أى طربنا وانتشينا على سماع ألست بربكم قبل أن يخلق الكرم أى الوجود فان الكرم عبارة عن هذا الوجود الممكن الحادث الذى أوجدته القدرة الالهية ولاشك ان طرب الارواح على السماع عند شرب الراح قبل ايجاد الاشباح
Know that this ode is built on the technical usage of the Sufis. In their expressions they mention wine by its names and attributes, and by it they mean what God Most High has passed around to their hearts of maʿrifa (gnosis), or of longing and love. “The beloved” in his expression denotes the ḥaḍra (presence) of the Messenger, upon him be blessing and peace. Sometimes they mean by it the Essence of the eternal Creator, exalted and lofty is He, because He Most High loved to be known, so He created. Creation from Him therefore arises from love, and since He loved and so created, He is the beloved and the loved one, the seeker and the sought. The wine is divine gnosis and longing for God Most High. His saying “we became drunk with it” means: we were moved with delight and exhilarated upon hearing “Am I not your Lord?” (Q 7:172) “before the vine was created”, i.e. existence. For the vine denotes this contingent, originated existence which the divine power brought into being. There is no doubt that the delight of the spirits at the audition upon drinking the wine [came] before the bringing into being of the bodily forms.
al-Nābulusī
﴿شربنا﴾
أى معاشر السالكين فى طريق الله تعالى
I.e. [we,] the company of the wayfarers on the path of God Most High.
﴿على ذكر الحبيب﴾
أى المحبوب وهو الحق تعالى وذكره تذكره بعدنسيان الغفلة عنه وحجاب التباعد منه وقديراد بالذكر الذكر باللسان أو بالقلب والجنان ومن عادة الشربة الفاسقين انهم يشربون على السماع والطرب بانواع التلاحين فجرى على سننهم من قلب أعيان الوجود والكشف عن حقائق الكرم الالهى والجود وأشار الى ان ذكر الحبيب عنده من أقوى أسباب الطرب
I.e. the loved one, and He is the Real (al-Ḥaqq) Most High. His dhikr (remembrance) is recalling Him after the forgetfulness of heedlessness of Him and the veil of distance from Him. By dhikr may also be meant remembrance with the tongue, or with the heart and inner self. It is the habit of dissolute drinkers to drink to singing and delight with kinds of melodies, so he who turned over the entities of existence and unveiled the realities of divine generosity and bounty followed their way. He indicated that remembrance of the Beloved is, for him, among the strongest causes of delight.
al-Nābulusī
﴿مدامة﴾
أى خمرة والمعنى بها هنا شراب المحبة الالهية الناشئة عن شهود آثار الاسماء الجمالية للحضرة العلية فانها توجب السكر والغيبة بالكلية عن جميع الاعيان الكونية
I.e. wine. What is meant by it here is the drink of divine love that arises from shuhūd (witnessing) of the traces of the names of beauty of the Exalted Presence, for it necessitates intoxication and complete absence from all the entities of created being.
﴿سكرنا﴾
أى غبنا لذة وطرباعن كل ماسوى الحقيقة واتصلنا بغيب غيبتنا من عهدها تلك الرقيقة
I.e. we became absent, in pleasure and delight, from everything other than the Reality, and were joined, in the unseen of our absence, to that raqīqa (subtle link) from [the time of] its covenant.