The commentators side by side

وهامت يقال هام يهيم هيما وهيمانا أحب امرأة

Hāmat: one says hāma, yahīmu, haym and hayamān: he loved a woman.

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.

Verses 25 and 26 are printed together, with one commentary on both.

﴿بها﴾

أى بالمدامة المذكورة وقوله رونى هى غاية ما يدرك السالك من أمر الله تعالى فى تجليه عزوجل

That is, by the aforementioned wine. His saying rūḥī (my spirit): it is the utmost that the sālik (wayfarer) perceives of the amr (command) of God Most High in His tajallī (self-disclosure), mighty and majestic is He.

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.

Verses 25 and 26 are printed together, with one commentary on both.

﴿بحيث تمازجا﴾

أى اختلط أحدهما بالآخر وضمير التثنية للمدامة وروحه وذلك لان المعدوم اذا اختلط بالموجود كاختلاط النخلة بالنواة قبل ان تطهر منها وهى معدومة فيها ليس هو باختلاط فى نفس الامر لان شرط الاختلاط ان يكون كل من الشيئين موجودا وهذا ممتنع اذلا وجود لشئ مع الحق تعالى وانما وجود الموجودات بوجود الحق تعالى على معنى انه ظهور وجودا الحق تعالى وقوه اتحادا أى بحيث صارا شيا واحدا كاتحاد النخلة بالنواة قبل ان تظهر منها وهى معدومة فيها وهو اتحاد العالم بالمعلوم من حيث هو معلوم لا من حيث ظهوره عنه فى الخارج عن عله

That is, one of them mixed with the other. The dual pronoun refers to the wine and his spirit. That is because when the non-existent mixes with the existent, like the mixing of the palm tree with the date-stone before it appears from it, while it is non-existent in it, this is not mixing fī nafs al-amr (in reality). For the condition of mixing is that each of the two things be existent, and this is impossible, since nothing has existence alongside the Real Most High. The existence of existents is only through the existence of the Real Most High, in the sense that it is the manifestation of the existence of the Real Most High. His saying ittiḥādan (in union) means: such that they became one thing, like the union of the palm tree with the date-stone before it appears from it, while it is non-existent in it. This is the union of the knower with the known insofar as it is known, not insofar as it appears from him outside his knowledge.

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.

Verses 25 and 26 are printed together, with one commentary on both.

﴿ولا جرم﴾

هو بكسر الجيم الجسد والجمع أجرام

It is, with kasra on the jīm, the body; the plural is ajrām.

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.

Verses 25 and 26 are printed together, with one commentary on both.

﴿تخلله جرم﴾

من خلل الرجل لحيته أوصل الماء الى خلالها وهو البشرة التى بين الشعر وكانه مأخوذ من تخللت القوم اذادخات بين خللهم وخلالهم يعنى ليس هذا الاتحاد مثل تخلل الجسم فى الجسم تخلل الماء فى الصوفة أو ماء الورد فى الورد بحيث لو عصر لخرج منه وانما هو كتخلل الشجر المعدوم العين فى بزره الموجود فان كل بزرة تنبت شجرة خاصة لا تكون فى بزرة أخرى وليس هذا اتحادا ولا حاولا كما شنع به المحجوبون على أهل طريق الله تعالى العارفين به فان ذلك من عدم فهمهم لمعانى كلامهم وعدم معرفتهم باصطلاحاتهم فى ايراد علومهم الالهية بينهم فان شرط معنى الاتحاد والحلول ان يكون موجود يتحد أو يحل فى موجود آخر وقوله بعده فخمر بفاء التفريع أى فخمر موجود وهو المدامة المذكورة

[It is] from khallala al-rajulu liḥyatahu: he brought the water into its interstices (khilāl), which is the skin between the hairs. It is as if it were taken from takhallaltu al-qawm, [said] when I entered among their gaps and interstices. He means that this union is not like the permeation of a body into a body, like the permeation of water into wool or of rosewater into roses, such that if it were squeezed it would come out of it. Rather, it is like the permeation of the tree, whose entity is non-existent, in its existent seed; for each seed sprouts a particular tree that is not in another seed. This is not ittiḥād (union) or ḥulūl (indwelling), as the veiled have slandered the people of the path of God Most High, those who have gnosis of Him. That comes from their failure to understand the meanings of their words and their ignorance of their technical terms in setting forth their divine sciences among themselves. For the condition of the meaning of union and indwelling is that there be an existent that unites with, or indwells in, another existent. His saying after it, fa-khamrun, [is] with the fāʾ of tafrīʿ (consequence), that is: so [there is] wine existing, which is 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.

Verses 25 and 26 are printed together, with one commentary on both.