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القصيدة الخمرية (الميمية)

←→Read ¶28 in the text

28 · 9 words · shading: how many commentators stop on each word

وَقَدْ وَقَعَ التَّفْرِيقُ وَالْكُلُّ وَاحِدٌ فَأَرْوَاحُنَا خَمْرٌ وَأَشْبَاحُنَا كَرْمُ

Separation has come about, though the whole is one: so our spirits are wine, and our bodily forms are the vine.

On the whole passage · 1 of 1

al-Nābulusī

وقد وقع التفريق الواو للحال والجملة حال من المعانى التى تنمو يعنى ان التفريق بينها واقع فى حال نموها وزيادتها

Wa-qad waqaʿa al-tafrīq: the wāw is circumstantial, and the clause is a ḥāl (circumstantial clause) from the meanings that grow. He means that differentiation among them occurs in the state of their growth and increase.

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. 188

Words 4–5 · 1 of 1

وَالْكُلُّ وَاحِدٌ

al-Nābulusī

﴿والكل واحد﴾

أى هو وجود واحد تجلى لذاته كشف أزلا بعلمه عن معلومات ممكنة معدومة الاعيان وتكلمه بها بكلامه النفسانى القديم الازلى فظهر ذلك الوجود الواحد وتجلى وانكشف فشهد ذاته بذاته وتلك المعلومات الممكنة معدومة الاعيان على ما هى عليه لم توجد وقوله فأروا حنا الفاء للتفريع والتفصيل يعنى أرواحنا الامرية المنفوخة فينا من أمر الله تعالى بواسطة الروح الاعظم الحمدى الجامع

That is, it is one existence, which disclosed itself to its own essence and unveiled in pre-eternity, through His knowledge, possible objects of knowledge whose entities are non-existent. [This was also through] His speaking them by His eternal, pre-eternal inner speech. So that one existence appeared, disclosed itself, and was unveiled, and it witnessed its essence by its essence, while those possible objects of knowledge, non-existent in entity, remain as they are, not brought into existence. His saying fa-arwāḥunā: the fāʾ is for tafrīʿ (consequence) and tafṣīl (detailing). He means our spirits of the command, breathed into us from the command of God Most High through the mediation of the greatest, all-comprehensive Muḥammadan Spirit.

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. 188

Words 7–8 · 1 of 1

خَمْرٌ وَأَشْبَاحُنَا

al-Nābulusī

﴿خمر﴾

أى هى المدامة المذكورة لان الارواح تفصيل لاجمال الروح المحمدى

That is, they are the aforementioned wine, because the spirits are the detailing of the summation of the Muḥammadan Spirit.

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. 188–189

﴿وأشباحنا﴾

جمع شبح والشبح الشخص وهى الصور التى عليها الكائنات ف عالم امكانها وعالم ايجادها وقوة كرم أى بمنزلة الكرم وهو العنب المتضمن للعصير الروحانى الذى يكون خمرا فيسكر العقول بما يلقى اليها من العلوم والحقائق العرفانية اه

[It is] the plural of shabaḥ, and shabaḥ is the person. They are the forms in which the generated things exist, in the world of their possibility and the world of their being brought into existence. His saying karm means: in the position of the vine, which is grapes containing the spiritual juice that becomes wine. This [wine] then intoxicates intellects with what it casts to them of sciences and gnostic realities.

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. 189

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.