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
عبق به الطيب اذا لزق به والظاهر أن المراد هنا ولو فاحت وشاعت وانتشرت فى الشرق انفاس طيب هذه المدامة وكان فى الغرب مز كوم ليس له من حاسة الشم نصيب لعاد اليه شمه وذهب عنه سقمه وإنما اختار أن يكون الطيب فى الشرق والمزكوم فى الغرب لان الشرق محل الطلوع والغرب محل الغروب والشرق محل الابتداء والغرب محل الانتهاء فالمناسب للشرق أن يكون محل الطيب كما ذكرنا فاعلم ذلك والله تعالى أعلم بما هنالك
'ʿAbiqa bihi al-ṭīb' is said when the fragrance clings to him. Apparently the meaning here is: if the breaths of this wine's fragrance wafted, spread and diffused in the East, and there were in the West someone with a cold who has no share of the sense of smell, his smell would return to him and his ailment would leave him. He chose to put the fragrance in the East and the one with a cold in the West only because the East is the place of rising and the West the place of setting, and the East is the place of beginning and the West the place of ending. So what suits the East is that it be the place of the fragrance, as we have mentioned. Know that; and God Most High knows best what is there.
al-Nābulusī
﴿فى الشرق﴾
أى فى جهة بلاد المشرق وهى التى خرجت منها أولياء العراق ومنها القطب وتوجهت اليها أهل الدنيا من جميع الآفاق وقد يراد بالشرق ألب الانسان الكامل لانه مشرق شمس الوجود الحق
That is, in the direction of the lands of the East. It is from there that the saints of Iraq came forth, and from it came the quṭb (Pole), and toward it the people of this world turned from all horizons. By the East may also be meant the heart of al-insān al-kāmil (the Perfect Human), because it is the rising-place of the sun of the true Being.
al-Nābulusī
﴿انفاس طيبها﴾
المعنى فى ذلك أوتقررت معانى التجليات الالهية عن ذوق ووجدان من الانسان الكامل العرفان وانتشرت روائحها منه فى جوانب الاكوان وظهرت عليه امارات الصدق فى الوجدان
The meaning of this: [if] the meanings of the divine tajalliyāt (self-disclosures) were established, through dhawq (taste) and wijdān (inner finding), from the human being perfect in ʿirfān (gnosis), and their scents spread from him to the sides of the akwān (engendered beings), and the signs of truthfulness in wijdān appeared on him.
al-Nābulusī
﴿فى الغرب﴾
أى فى جهة بلاد المغرب وهى التى خرجت منها الاولياء الكبار وهاجر أكثرها الى بلاد المشرق كالشيخ الاكبر وغيره وقوله من كوم يعنى لا يشم رائحة التجليات الالهية لاشتغال نفسه بتوهمات الاغيار الكونية وقوله لعادله الشم أى حاسة ادراك الروائح بحيث يصير يشم روائح التحقيق والعرفان من كلام أهل الكشف والعيان أها
I.e. in the direction of the lands of the Maghrib, which is where the great awliyāʾ (saints) came from, most of whom emigrated to the lands of the East, like al-Shaykh al-Akbar and others. His words "one with a cold" mean: he does not smell the scent of the divine tajalliyāt (self-disclosures), because his soul is occupied with imaginings of the created aghyār (others). His words "smell would return to him": i.e. the sense that perceives scents, such that he comes to smell the scents of taḥqīq (realization) and ʿirfān (gnosis) from the speech of the people of kashf (unveiling) and direct vision.