The commentators side by side

عليك اسم فعل بمعنى تمسك واعلم ان عليك يرد اسم فعل فى الكلام لكنه تارة يرد مع الباء وتارة بدونها فالذى يرد مع الباء يفسر بتمسك والذى يرد بدون الباء يفسر بالزم نص على ذلك الشيخ ومما ورد بدون الباء قوله تعالى يا أيها الذين آمنوا عليكم انفسكم وصرفا حال من الهاء فى بها والصرف الخالص وان شئت مزجها اى خلطها بشئ فعدلك أى فاعراضك عن ظلم الحبيب بفتح الظاء أى عن ريقه هو الظلم لا غيره وحاصل البدت الامر بتناول المدامة صرفا خالصة من غير أن يكون لها مزج ب شئ من الاشياء وحيثما أردت مزجها فلا تمزجها بغير ظلم الحبيب فان ذلك المزج هو الظالم منك لها واعلم أن كثيرا من المتكلمين على هذا البيت قدراموا تأويله وطلبوا تفصيله فمنهم من قال المراد من المدامة هنا لا اله الا الله وظلم الحبيب الذى ينبغى أن تمزج به عند ارادة المزج هو قولك محمد رسول الله ومنهم من قال عليك بمعرفة مولاك وغمسك عن أولاك وان بحثت عن غير الذات فلا تتعد الصفات فانها الذات عظيمة وبها ترتاح العقول السليمة وقيل فى البيت غير ذلك من المعانى وانما يدركها من العرفان يعانى فتأمل ما يناسب الشوق بحقيقة الذوق وعنى بالتلويح يفهم ذائق • غنى عن التصريح للمتعنت وفى البيت الطباق فى الصرف والمزج وايهام الطباق فى العدل والظلم فانك قد علمت أن

ʿAlayka is an ism fiʿl (noun with verbal force) meaning “hold fast [to]”. Know that ʿalayka occurs as an ism fiʿl in speech, but sometimes it occurs with the bāʾ and sometimes without it: that which occurs with the bāʾ is explained as “hold fast [to]”, and that which occurs without the bāʾ is explained as “keep to”; the Shaykh stated this explicitly. Among what occurs without the bāʾ is His saying, exalted be He: “O you who believe, keep to your own souls” (Q 5:105). Ṣirfan is a ḥāl (circumstantial accusative) from the hāʾ in bihā; al-ṣirf is the pure. “And if you wish its mixing”, i.e. mixing it with something, “then your ʿadl”, i.e. your turning away, “from the ẓalm of the beloved”, with fatḥa on the ẓāʾ, i.e. from his saliva, “is ẓulm (wrongdoing)”, and nothing else. The gist of the verse is the command to partake of the wine pure, unmixed, without its having any admixture of anything at all; and whenever you want to mix it, then do not mix it with anything other than the ẓalm of the beloved, for that mixing is the wrongdoer on your part against it. Know that many of those who have spoken on this verse have sought to interpret it and sought its detailed explanation. Some of them said that what is meant by the wine here is “There is no god but God”, and the beloved’s ẓalm with which it should be mixed when mixing is desired is your saying “Muḥammad is the Messenger of God”. And some of them said: hold fast to the maʿrifa (gnosis) of your Lord and your […] from your first things, and if you search for other than the Essence, then do not go beyond the Attributes, for they […] the Essence [and are] great, and by them sound intellects find rest. Other meanings have been given for the verse, but only one who labours at ʿirfān (gnosis) apprehends them. So consider what befits yearning through the reality of dhawq (taste): “And from me, by allusion, one who has tasted understands, / having no need of the plain statement [made] for the obstinate.” In the verse there is ṭibāq (antithesis) in ṣirf and mazj, and īhām al-ṭibāq (suggested antithesis) in ʿadl and ẓalm, for you have already learned that

عليك خطاب للمريد الصادق وهى اسم فعل بمعنى خذ يقال عليك زيدا أى خذه كان الاصل عليك أخذه وقال فى الصحاح على "زيداو على بزيد معناه اعطنى زيدا

ʿAlayka is an address to the sincere murīd (aspirant), and it is an ism fiʿl (noun with verbal force) meaning “take”. One says ʿalayka Zaydan, i.e. take him, as though the original were “upon you is taking him”. And [the author] said in al-Ṣiḥāḥ: ʿalayya Zaydan and ʿalayya bi-Zaydin mean “give me Zayd”.

﴿بها﴾

أى بالمدامة المذكورة

I.e. the aforementioned wine.

﴿وان شئت مزجها﴾

أى ان أردت يا أيها السالك خلط هذه المدامة المذكورة بغيرها يعنى ان أردت النزول من حضرة الجمع وهو توحيدك الصرف وهو شهود الحق بالحق اذا وصلت اليه وتحققت به وان كل ما عداه فان فمز حت ذلك الوجود الحق بصور الكائنات العدمية

I.e. if you want, O sālik (wayfarer), to mix this aforementioned wine with something other than it — meaning, if you want to descend from ḥaḍrat al-jamʿ (the presence of union), which is your pure tawḥīd (affirmation of oneness), which is the shuhūd (witnessing) of the Real by the Real, once you have reached it and realized it, and [realized] that everything other than Him is passing away, and so you mixed that Real Being with the forms of the non-existent engendered things

﴿عدلك﴾

عبارة عن مصدر عدل عن الشئ اذا اعرض عنه فيكون على حدقول الشاعر لا تعجبى يا سلم من رجل • ضحك المشيب برأسه فبكى وفيه الجناس المحرف بين الظلم والظلم

It stands for the maṣdar (verbal noun) of ʿadala ʿan al-shayʾ, [said] when one turns away from it; so it is along the lines of the poet’s saying: “Do not wonder, O Salm, at a man / in whose head grey hair laughed, and he wept.” And in it there is al-jinās al-muḥarraf (paronomasia differing in vowels) between ẓalm and ẓulm.

﴿فعدلك عن ظلم الحبيب﴾

عدلك أى انصرافك والظلم ماء الاسنان وبريقها والحبيب أى المحبوب وهو النور المحمدى الذى هو أول مخلوق من نوره تعالى على معنى أنه أول تقدير عدمى وتصوير اقتدارى فكانه ماء ثغر الحبيب القديم ورشحات ثنايا مراشف النديم لانها آثار أسمائه الحسنى وتجليات حضرات وصفه الاسنى

ʿAdluka, i.e. your turning away. Al-ẓalm is the water of the teeth and their gleam. Al-ḥabīb, i.e. the beloved, and it is the Muḥammadan Light, which is the first thing created from His light, exalted be He, in the sense that it is the first non-existent determination (taqdīr ʿadamī) and the first forming by [divine] power; so it is as though it were the water of the mouth of the Eternal Beloved and the droplets from the front teeth of the lips of the boon companion, because they are the traces of His most beautiful names and the tajalliyāt (self-disclosures) of the ḥaḍarāt (presences) of His most sublime description.

﴿هو الظلم﴾

بالضم يعنى انه ان كان ولا بد من مزج الوجود الحق بالصور التقديرية المعدومة فى نفسها بحيث تظهر موجودة بذلك الوجود الحق الواحد الاحد فليكن مزجها بما هو منها والكل منها اه

With ḍamma; he means that if there must be a mixing of the Real Being with the suppositional forms, which are non-existent in themselves, such that they appear existent by that Real Being, the One, the Unique, then let its mixing be with what is from it — and everything is from it.