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 · 2 of 2
al-Būrīnī
الشذا بالذال المعجمة عبارة عن الرائحة الطيبة والحان بيت الخمر والسنا بالقصر النور وبالمد الارتفاع والذى فى البيت المقصور فرائحتها سبب للدلالة على موضعها ونورها سبب لتصورها فى الوهم وما أحسن الموازنة فى
Shadhā, with the dotted dhāl, denotes a pleasant scent. The ḥān is the house of wine. Sanā with the short [final vowel] is light, and with the long [final vowel] it is height; what is in the verse is the short form. So its scent is a cause of pointing to its place, and its light is a cause of its being conceived in the wahm (imagination). And how excellent is the muwāzana (parallelism) in
al-Nābulusī
يعنى بشذاها عالم الروح الاعظم الذى هو من أمر الله تعالى
By its scent he means the world of the Greatest Spirit, which is from the command of God Most High.
al-Būrīnī
﴿ولولا شذاها﴾
ولولاسناها وقد تبين من كلامه ان لها شذا وان لها سنا فهى شمس فهى مسك فهى طيب فطيبها يورث الهداية وسناها يوجب التصور لها من طريق الوهم وفى البيت الموازنة فى
“and were it not for its radiance”. It has become clear from his words that it has a scent and that it has radiance. So it is a sun, so it is musk, so it is perfume: its fragrance produces guidance, and its radiance necessitates conceiving it by way of the imagination. In the verse there is muwāzana (parallelism) in
﴿شذاها﴾
وسناها
and “its radiance”.
Words 5–5 · 1 of 2
لِحَانِهَاOnly al-Nābulusī comments here.
al-Nābulusī
﴿حانها﴾
يكنى بالحان عن حضرات الذات العلية وهى أنواع اسمائها وصفاتها السنية يقول لولا روائح تلك الحضرات لما اهتديت الى الاسماء الحسنى والصفات العليا فان تلك الآثار الحاملة لذلك السر المصون فاحت روائحها نعطرت الاكوان وماحرم من شمها الا المزكوم عن الادراك والتحقق ببدائع العلوم وفنون الفهوم
By the tavern he alludes to the ḥaḍarāt (presences) of the exalted Essence, which are the kinds of its sublime names and attributes. He says: were it not for the scents of those presences, I would not have been guided to the most beautiful names and the highest attributes. For those traces bearing that guarded secret, their scents spread and perfumed the created beings. None is deprived of smelling them except one whose senses are blocked from perceiving and from realization of the wonders of the sciences and the kinds of understanding.
al-Nābulusī
﴿سناها﴾
كنى به عن نور العقل الانسانى فانه ضوء البرق الروحانى والبرق الروحانى كناية عن الروح الامرى الذى هو كلمح بالبصر
By it he alluded to the light of the human intellect, for it is the gleam of the spiritual lightning. The spiritual lightning is an allusion to al-rūḥ al-amrī (the spirit of the command), which is “like the twinkling of the eye” (Q 54:50).
﴿ما تصورها الوهم﴾
يعى لولا عقلها النورانى الذى هو ضوء برق الروح الانسانى لما أثبت الوهم لهذه المدامة المكنى بها عن الحقيقة الجامعة الوجودية الالهية صورة ذهنية فانه لا صورة لها فى نفسها اه
He means: were it not for its luminous intellect, which is the gleam of the lightning of the human spirit, the imagination would not have established a mental form for this wine, by which is alluded the comprehensive, existential, divine reality. For it has no form in itself.