The commentators side by side

الركب ركبان الابل اسم جمع أو جمع وهم العشرة فصاعدا وقد يكون للخيل وعموا أى قصدوا وترب بضم التاء وسكون الراء بمعنى التراب والارض اشمل من التراب لكونها عبارة عن مواطئ الاقدام وماتحتها فاضافة الترب اليها بمنزلة اضافة الجزء الى الكل ويجوز أن تكون الاضافة بيانية والواو فى

Al-rakb: riders of camels, a collective noun or a plural, being ten and upward; it may also be used for horses. ʿAmmū, i.e. they headed for. Turb, with ḍamma on the tāʾ and sukūn on the rāʾ, in the sense of turāb (dust). Al-arḍ is more inclusive than turāb, since it denotes the places where feet tread and what lies beneath them; so the annexation of turb to it is like the annexation of the part to the whole; and the annexation may be explicative (bayāniyya). And the wāw in

يشير بالركب الى المحمولين من أهل السلوك والعرفان قال تعالى ولقد كرمنا بنى آدم وحملناهم فى البر والبحر لمال عن و فالحامل لهم هو الحق تعالى وهم المحمولون فى البر على الدواب وفى البحر على السفن والطيبات الارض والابنية والاشجار والعارفون بذلك ركب لانهم جاعة الراكبين ومن لم يعرف فهو حيوان فى صورة انسان لغفلته عن الامر واشتغاله فى زيد وعمرو

By the rakb he alludes to those who are carried, of the people of sulūk (wayfaring) and ʿirfān (gnosis). He Most High said: "We have honoured the children of Adam and carried them on land and sea […]" (Q 17:70). The one who carries them is the Real Most High, and they are the carried: on land upon beasts and at sea upon ships; and the good things are the earth, the buildings and the trees. Those who know this are a rakb, because they are a company of riders; whoever does not know is an animal in human form, because of his heedlessness of the matter and his occupation with Zayd and ʿAmr.

﴿ترب أرضها﴾

أى المعدامة المذكورة كنى بذلك عن الصورة الجسمانية التى نبتت فيها الصورة الروحانية الامرية من بزر أمر الله تعالى فاثمرت عناقيد المعانى فى قشور المبانى ثم استخرجت منها هذه المدامة بعصر الفتح الربانى والفيض الرحمانى وهو اشارة الى الانسان الكامل المرشد وقوله ملس وع هو كناية عز المحب العاشق الذى اسعته حية الهوى وقوله لماضره السم كنى بالسم عن الغيرية الظاهرة من الاكوان الفانية فانه اذا قصد المرشد الكامل يعرفه بحقائق الكائنات ويوقفه على معالى التجليات فلا يضره شئ من الاشياء ولا تح جبه الظلالات ولا الافياء ام

I.e. of the aforementioned wine. By that he alluded to the bodily form in which the spiritual form of the amr (command) grew from the seed of God Most High's command, and it bore clusters of meanings in the husks of the mabānī (outward structures); then this wine was extracted from them by the pressing of the lordly fatḥ (opening) and the merciful fayḍ (effusion). It is an allusion to the perfect human being, the murshid (guide). His word malsūʿ is an allusion to the lover, the passionate one, whom the serpent of desire has stung. His words "the poison would not harm him": by the poison he alluded to the otherness that appears from the perishing akwān (engendered beings); for when he heads for the perfect murshid, [the murshid] makes him know the realities of existents and acquaints him with the lofty meanings of the tajalliyāt (self-disclosures), so nothing at all harms him, and neither shadows nor shades veil him.

﴿وفى الركب ملسوع﴾

واو الحال بتقديم الميم على اللام من اللسع وهو لدغ الحية وقرصها واللام فى لما لام جواب لو وما نافية والسم فاعل (الاعراب) لو حرف يقتضى امتناع ما يليه واستلزامه لتاليه وان حرف توكيد ينصب الاسم ويرفع الخبر وركبا اسمها وعموا ترب أرضها جملة فعلية فى محل رفع على انها خبرها وجملة وفى الركب ملسوع اسمية فى محل نصب على انها حال من الواوفى عموا وان مع اسمها وخبرها فى تاويل مصدر وذلك المصدر فاعل افعل مقدر والتقدير ولو ثبت تيمم الركب لترب أرضها وفى الركب ماسوع لما ضره ذلك الحاصل من لدغ الحية له هذا وفى الركب الثانى وضع الظاهر موضع المضمر اذ القيا إس وفيه ملسوع وأل فى السم للعهد الخارجى افهم معنى السم المنكر من لفظ الملسوع

is the wāw of the ḥāl (circumstantial clause). [Malsūʿ], with the mīm before the lām, is from lasʿ, which is the biting of a snake and its sting. The lām in lamā is the lām of the apodosis of law, mā is negative, and al-samm is the agent. (Iʿrāb, grammatical analysis) Law is a particle that entails the impossibility of what follows it and its entailing of its consequent. Anna is a particle of emphasis that puts the noun in the accusative and the khabar (predicate) in the nominative; rakban is its noun; ʿammū turba arḍihā is a verbal sentence in the position of the nominative, as its khabar; the sentence wa-fī l-rakbi malsūʿun is a nominal sentence in the position of the accusative, as a ḥāl from the wāw in ʿammū. Anna with its noun and khabar is to be interpreted as a verbal noun, and that verbal noun is the agent of an implied verb; the implied [sense] is: if the rakb's heading for the dust of its land were established while among the rakb there was a stung one, that [poison] resulting from the snake's bite would not harm him. Further, in the second al-rakb the explicit noun is put in place of the pronoun, since the regular [form] would be wa-fīhi malsūʿ. The al in al-samm is for external ʿahd (reference to the known): the meaning of the indefinite poison is understood from the word malsūʿ.