The commentators side by side

﴿ويطرب من لم يدرها﴾

يجوز أن يكون عطفا على ما عطف عليه قوله فى الابيات السالفة ويكرم من لم يعرف الجود كفه ويجوز أن يكون عطفا على قوله فيحسن فيها منهم النثر أى تهدى تلك المحاسن الواصفين لوصفها فينشا عن تلك الهداية شيا م ن حسن النثر والنظم فى وصفها وطربهم عندذ كرها وان لم يعلموها بطريق الذوق وانماعرفوها بتعريف الشوق والطرب هنا خفة ونشاط من ذكرها تلك المدامة ولاملامة ومن فاعله وجملة لم يدرها صلة الموصول وقوله عندذ كرها متعلق بيطرب أى يطرب عند وجود ذكرها من أى ذا كر لم يدرها الخ

It may be coordinated with what his words in the preceding verses, “and he whose hand has not known generosity is made generous,” were coordinated with. It may also be coordinated with his words “fa-yaḥsunu fīhā minhum al-nathr”; that is, those beauties guide those who describe to describing them, and from that guidance arises something of beautiful prose and verse in describing it, and their delight (ṭarab) at its mention, even if they have not known it by way of dhawq (taste) but have known it only through the making-known of longing (shawq). Ṭarab here is lightness and liveliness from the mention of that wine, and [there is] no blame [in it]. Man is its agent, the clause lam yadrihā is the ṣila (relative clause) of the relative pronoun, and ʿinda dhikrihā is connected to yaṭrabu; that is, he who has not known it is delighted when mention of it occurs, from any mentioner, etc.

﴿من لم يدرها﴾

أى هذه المدامة المذكورة أى الذى لا يعرفها ذوقا وكشفا ووجدانا

That is, this aforementioned wine; that is, the one who does not know it by dhawq (taste), kashf (unveiling), and wijdān (inner finding).

﴿عند ذكرها﴾

يعنى الغافل المحجوب يحص ل ه الطرب والخفة الروحانية والنشاط الجسمانى فى وقت ذكره لها بأن يذكرها بلسانه أو يسمع ذكرها من غيره أو عند تذ كره لها بقلبه فان لم يدرها اذا فتح عليه بمعرفتها يطرب طربا زائدا والذكر فى حقه هو التذكر اه

Meaning: the heedless, veiled one experiences delight, spiritual lightness, and bodily liveliness at the time of his mentioning it, whether by mentioning it with his tongue or by hearing its mention from someone else, or when he remembers it in his heart. For [the one who] has not known it, when he is granted an opening to its gnosis (maʿrifa), is delighted with an increased delight. Dhikr (mention) in his case is remembrance (tadhakkur).

﴿كمشتاق نعم﴾

نعم بضم النون وسكون العين اسم مليحة من ملاح العرب وأشار اليها فى قصيدته اللامية بقوله رضى الله عنه اذا انعمت نعم على بنظرة • فلا اسعدت سعدى ولا أجملت جمل واعلم ان هذا النوع من العشق وهو ان يهيم العاشق من غيران يرى ذات المحبوب يسمى عشقا موسو يا لانه عليه الصلاة والسلام ق دصعق عند التجلى للجبل وما حصل له التجلى والى ذلك أشار من قال قالوا عشقت وأنت أعمى • ظبيا كحيل الطرف المى وحلاه ماعاينتها • فنقول قد شغفتك وهما فاجبت انى موسوى العشق ادرا كاوفهما أهوى بجارحة السما • ع ولا أرى ذات المسمى

Nuʿm, with ḍamma on the nūn and sukūn on the ʿayn, is the name of a beautiful woman among the beauties of the Arabs. He, God be pleased with him, alluded to her in his lām-rhyming ode (al-Lāmiyya), saying: “When Nuʿm favors me with a glance, / then Suʿdā has brought no joy, nor has Jumal done fair.” Know that this kind of passionate love (ʿishq), namely that the lover is madly enamored without seeing the beloved's person, is called Mosaic love (ʿishq mūsawī). This is because he [Moses], peace be upon him, fell thunderstruck at the self-disclosure (tajallī) to the mountain, and the self-disclosure did not come to him [directly]. To this alluded the one who said: “They said: You have fallen in love, while you are blind, / with a gazelle, dark-eyed, dark-lipped, / whose ornaments you have not beheld; / so we say: a fancy has infatuated you. / I answered: I am Mosaic in love, in perception and understanding: / I love with the organ of hearing / and do not see the essence of the one named.”