The commentators side by side

﴿وأن خطرت﴾

عطف على فان ذكرت وتنكير اليوم للدلالة على ان اقامة الافراح بها وارتحال الهم بسببها لا يتوقف على أن يكون ذلك فى يوم مخصوص بل هو حاصل فى اى مكان وفى أى زمان من كل انسان وتعميم ذى الخاطر من تنكير أمرى فى حيز الشرط وقدنص القوم على افادة مثله العموم واقامت جواب الشرط وارتحل عطف عليه أى ينشأ عن مجرد الخطور كمال السرور ونهاية الحبور والهاء فى به للخاطر ومتعلق ارتحل محذوف أى وارتحل الهم عنه المعنى وأن خطرت هذه المدامة على خاطر سقيم أذهبت سقامه وجلبت له الفرح الى يوم القيامة وفى البيت الاشتقاق فى خطرت وخاطر والطباق بين الاقامة والارتحال وبين الافراح والاتراح وأما الانسجام فهو قدر مشترك فى جميع النظام المنسوب الى الحضرة الفارضية

[This] is coordinated with 'fa-in dhukirat' ('and if it is mentioned'). 'Yawm' (a day) is indefinite to indicate that the settling of joys through it and the departure of care because of it do not depend on this being on a specific day; rather it takes place in any place and at any time, for every human being. The generality of the one who has the mind comes from the indefiniteness of 'imriʾ' (a man) within the scope of the condition; the people [of this discipline] have stated explicitly that such a construction conveys generality. 'Aqāmat' is the apodosis of the condition, and 'irtaḥala' is coordinated with it; that is, from the mere occurring [to the mind] arise perfect happiness and utmost delight. The hāʾ in 'bihi' refers to the mind (khāṭir), and the complement of 'irtaḥala' is omitted, i.e., 'and care departed from it.' The meaning: if this wine occurs to an ailing mind, it removes its ailment and brings it joy until the Day of Resurrection. In the verse there is ishtiqāq (derivation) in 'khaṭarat' and 'khāṭir', and ṭibāq (antithesis) between settling and departing, and between joys (afrāḥ) and sorrows (atrāḥ). As for insijām (smooth flow), it is a quality common to all the verse attributed to the Fāriḍian presence.

قوله وبين الأفراح والأتراح ليس في البيت أتراح وإنما والهم اهMargin of the print (p. 178). Marginal note in the print: the commentary's phrase 'the joys and the sorrows' does not match the verse, which has والهم.

﴿خطرت﴾

على خاطر امرئ أى انكشفت له متجلية بصورة من الصور مطلقا فان تجليها واستتارها على حسب ارادتها ومشيئتها

'Upon a man's mind': that is, it was unveiled to him, disclosing itself in some form or other, without restriction; for its self-disclosure and its concealment are according to its will and wish.

﴿أقامت به الافراح﴾

أى بذلك المره أى الانسان

That is, in that man (marʾ), i.e., the human being.

﴿وارتحل الهم﴾

جعل الافراح مقيمة والهم مرتحلا للاشارة الى أن ذلك دائم دنيا وآخرة بمجرد الخطور فى البال فكيف اذا كثر الحضور والاقبال اه

He made the joys settled and care departing to indicate that this is permanent, in this world and the next, through merely occurring to the mind. How much more, then, when presence and turning [toward it] are abundant!