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القصيدة الخمرية (الميمية)

←→Read ¶24 in the text

¶ 24 · 13 words · shading: how many commentators stop on each word

وَقَامَتْ بِهَا الْأَشْيَاءُ ثَمَّ لِحِكْمَةٍ بِهَا احْتَجَبَتْ عَنْ كُلِّ مَنْ لَا لَهُ فَهْمُ

Through it all things came to subsist there, by a wisdom through which it veiled itself from everyone who has no understanding.

al-Nābulusī

ʿAbd 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 1

al-Nābulusī

وقامت أى ثبتت وتعينت من غير وجود لها فى نفسها وانما ثبوتها وتعينها بالوجود العلمى الالهى والوجود الكلامى الالهى كوجود النخلة فى النواة ومنه سمى تعالى الحى القيوم أزلا وأبدا

Qāmat: that is, they became established and determined without having existence in themselves. Their establishment and determination is only through divine cognitive existence and divine verbal existence, like the existence of the palm tree in the date-stone. From this [God] Most High is named al-Ḥayy al-Qayyūm (the Living, the Self-Subsisting), in pre-eternity and in post-eternity.

Unsigned in the print: for vv. 23–30 al-Būrīnī's commentary is wanting and the print gives al-Nābulusī's alone, without its siglum.

al-Nābulusī · pt. II, p. 187AI

Words 2–3 · 1 of 1

بِهَا الْأَشْيَاءُ

al-Nābulusī

﴿بها﴾

آى بالمدامة المذكورة

That is, by the aforementioned wine.

Unsigned in the print: for vv. 23–30 al-Būrīnī's commentary is wanting and the print gives al-Nābulusī's alone, without its siglum.

al-Nābulusī · pt. II, p. 187AI

﴿الاشياء﴾

فاعل قامت جمع شئ وهو كل معقول ومحسوس وموهوم وقوله ثم بفتح الثاء المثلثة وتشديد الميم أى هناك اشارة الى حضرة قيوميتها على الممكنات كما ذكرنا

[It is] the subject of qāmat. [It is] the plural of shayʾ (thing), which is everything intelligible, sensible, or imagined. His saying thamma, with fatḥa on the thāʾ with three dots and doubling of the mīm, means 'there.' It is an allusion to the ḥaḍra (presence) of its qayyūmiyya (self-subsisting sustainment) over the possible things, as we have mentioned.

Unsigned in the print: for vv. 23–30 al-Būrīnī's commentary is wanting and the print gives al-Nābulusī's alone, without its siglum.

al-Nābulusī · pt. II, p. 187AI

Words 5–6 · 1 of 1

لِحِكْمَةٍ بِهَا

al-Nābulusī

﴿لحكمة﴾

أى لاجل حكمة يقتضيها العلم الالهى والكلام الالهى والحكمة هنا بمعنى العدل

That is, for the sake of a wisdom that divine knowledge and divine speech require. Ḥikma (wisdom) here means justice.

Unsigned in the print: for vv. 23–30 al-Būrīnī's commentary is wanting and the print gives al-Nābulusī's alone, without its siglum.

al-Nābulusī · pt. II, p. 187AI

﴿بها﴾

أى بتلك الحكمة المذكورة أو بالمدامة المذكورة نفسها أو بالاشياء نفسها

That is, by that aforementioned wisdom, or by the aforementioned wine itself, or by the things themselves.

Unsigned in the print: for vv. 23–30 al-Būrīnī's commentary is wanting and the print gives al-Nābulusī's alone, without its siglum.

al-Nābulusī · pt. II, p. 187AI

Words 7–10 · 1 of 1

احْتَجَبَتْ عَنْ كُلِّ مَنْ

al-Nābulusī

﴿احتجبت﴾

أى استترت والضمير للمدامة المذكورة أو للحكمة لخفائها أو للاشياء نفسها

That is, it was concealed. The pronoun refers to the aforementioned wine, or to the wisdom because of its hiddenness, or to the things themselves.

Unsigned in the print: for vv. 23–30 al-Būrīnī's commentary is wanting and the print gives al-Nābulusī's alone, without its siglum.

al-Nābulusī · pt. II, p. 187AI

﴿عن كل من﴾

أى انسان موصوف بانه كما قال لا له نهم أى لا فهم له والاشارة بمن لا فهم له الى المحجوبين بأنفسهم عن شهود ربهم فاذا احتجبوا انكروا ما لم يفهموه من كلام العارفين بربهم فانكروا على العارفين بسبب ذلك ورموهم بالعظائم والقبائح وكفروهم والله بكل شئ بصير (وللشيخ الاكبر من أبيات قوله) اذا علم الله الكريم سريرتى • فلست أبالى من سواه اذا سخط

That is, a human being described, as he said, as lā lahu fahm, meaning he has no understanding. The allusion by 'one who has no understanding' is to those veiled by their own selves from shuhūd (witnessing) their Lord. Since they are veiled, they reject whatever they do not understand of the speech of those who have gnosis of their Lord. Because of that they reproach the gnostics, charge them with enormities and vile deeds, and declare them unbelievers; and God sees all things. (The Greatest Shaykh has, among [his] verses, his saying:) "If God the Generous knows my inner heart, / I do not care who else is angered."

Unsigned in the print: for vv. 23–30 al-Būrīnī's commentary is wanting and the print gives al-Nābulusī's alone, without its siglum.

al-Nābulusī · pt. II, p. 187AI

Arabic of the commentaries from our collation of two OCRs of the printed edition, with disagreements settled by AI against the page image (each comment links to its page scan); passages matched to the commentators' quotations automatically.English translations of the commentaries and of the passage are AI (Claude) and marked. Differences are computed by comparing the words each commentator quotes with our working text; they may reflect a different manuscript reading, a paraphrase, or an alignment error. About this text.