﴿سكرا﴾
مفعول لاجل لقوه يمت أى ومن لم يمت لاجل السكر بها و يجوز أن يكون حالا أى سكران وحاصل البيت ان هذه المدامة عيش الحياة وربح الممات وذلك ان من عاش فى الدنيا خاليا من محبتهم فهو جسد بلا روح وتاجر بلا فتوح بغدوو يروح كالجسد المطروح ليس له خلاق ولا يتحلى يجميل اخلاق ومن مات صاحيا عن شرابه م ولم يكن معدودا من أحبابهم فتدمات الميتة الجاهلية ولم يسم الى المراتب العلية ألا يا أيها الساق - أدر كاسات احداق ولا تقطع مودتنا «وواصل كل مشتاق ولا تبخل على الفانى ة يبذل جمالك الباقى وما الطف قول من قال سكران وجد لا ازال مولها • باليت شعرى ما سقانى الساقى ومن علم حال الشيخ عند وفاته ومفارقته لحياته تيقن انه مات بها سكران وزال عن الدنيا ولهان لا يعرف سوى الحبيب الذى منه قريب ولدعائه مجيب فقال على نفسه فليبك الى آخره وتقدير الكلام من ضاع عمره وليس له فيها نصيب ولا سهم مصيب ويروى وليس له منها وما أحسن جعله فعل الشرط ضياع العمر كانه محقق ليس فيه ارتياب والا فالقانون فى مثل هذا التركيب أن يقال من فقد عمره مع عدم النصيب من هذه المدامة فقد ضاع عمره ولقى الخسارة والندامة وأما الشيخ فانه قال من ضاع عمره فى صحو الدنيا والاجتهاد فيها على النصيب الادنى فقد باء بالخسران المبين فليبك على نفسه فانه من النادمين واللام فى فليبك لام الامر والفاء فى جواب الشرط أى من ضاع عمره فليبك على نفسه قال بعضهم اذا كان هذا الدمع يجرى صبابة • على غير ليلى فهو دمع مضيع وقال آخر فوا أسفى أن لاحياة هنيئة • ولا عمل يرضى به الله صالح واعلم أن الشيخ قد كان مشربه مشرب العشق وكان يظهر عليه الحال فى جميع الاحوال فكان كما قيل يطرب لصرير الباب وطنين الذباب وقد سمع قصارا يقول قطع قلبى هذا المقطع لا كان يصفو أو يتقطع فاخذ له من القصة حصة وصار يقول بغرام وهيام قطع قلبى هذا المقطع وأخذ من
It is a mafʿūl li-ajlih (object of cause) of his word yamut, i.e. “whoever does not die on account of drunkenness with it.” It may also be a ḥāl (circumstantial accusative), i.e. “drunk.” The upshot of the verse is that this wine is the life of living and the gain of dying. That is because whoever lives in this world devoid of love for them is a body without a spirit, a merchant without gains, going out in the morning and coming back in the evening like a cast-off body; he has no share, nor is he adorned with fine character. And whoever dies sober of their drink, not counted among their beloved ones, has died the death of the Jāhiliyya and has not risen to the lofty ranks. “O cupbearer, / pass round the cups of the eyes, / and do not cut off our affection, / and grant union to every longing one, / and do not withhold from the one passing away / the gift of your abiding beauty.” And how subtle is the saying of the one who said: “Drunk with wajd (ecstasy), I remain distraught; / would that I knew what the cupbearer gave me to drink!” Whoever knows the state of the Shaykh at his death and his parting from life is certain that he died drunk with it and left the world distracted, knowing none but the Beloved, who is near to him and answers his call. Then he said: “On himself let him weep,” to the end [of the verse]. The construal of the speech is: “whoever's life is lost while he has no share in it, nor any arrow that hits the mark.” It is also transmitted as “and he has not from it.” How excellent is his making the loss of life the fiʿl al-sharṭ (verb of the condition), as if it were certain and beyond doubt. Otherwise, the rule in such a construction would be to say: “whoever loses his life while lacking a share of this wine, his life has been lost, and he has met with loss and regret.” But the Shaykh said [in effect]: whoever's life is lost in the sobriety of this world and in striving in it for the lower share has incurred manifest loss, so let him weep for himself, for he is among the regretful. The lām in fal-yabki is the lām of command, and the fāʾ is in the apodosis of the condition, i.e. “whoever's life is lost, let him weep for himself.” One of them said: “If this tear flows out of ardent love / for other than Laylā, it is a wasted tear.” And another said: “O my grief that there is no pleasant life, / and no righteous deed with which God is pleased!” Know that the Shaykh's mashrab (drinking-place, i.e. spiritual disposition) was the mashrab of ʿishq (passionate love), and the ḥāl (spiritual state) would appear upon him in all circumstances. He was, as has been said, moved to rapture by the creaking of a door and the buzzing of flies. He once heard a fuller saying: “This piece of cloth has cut my heart to pieces; it neither comes clean nor tears apart.” He took from the story a portion for himself and began to say, with passion and infatuation: “This piece of cloth has cut my heart to pieces,” and he took from
Verses 40 and 41 are printed together, with one commentary on both.