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
11 كان الختم يدل على عزة المختوم ورفعة شأن السر المكتوم لزم أن يؤثر النظر اليه كما يؤثر لطف المنظور وقد يوجد فى الخبر ما يوجد فى المخبور وان كان ذلك عزيزا وجوده نادرا موجوده والندمان جع نديم كالنادم وضمير أسكرهم يعود على الجمع الذكور وقد بلغنى من بعض الثقات أن بعض الشراح ضبط الندمان مفرد او يرد عليه رجوع ضمير الجمع اليه وهو مفرد ويمكن الجواب بان الندمان على تقدير كونه مفرد ا براديه الجنس الشامل فيكون معنى الجمع موجودا فى ضمنه
Since the seal indicates the preciousness of what is sealed and the high standing of the hidden secret, it follows that looking at it should have an effect, just as the subtlety of the thing looked at has an effect. What is found in the thing reported may be found in the report, even if its existence is rare and its occurrence scarce. Nudmān is the plural of nadīm, like nādim. The pronoun in 'askarahum' refers back to the aforementioned plural. It has reached me from some trustworthy people that one of the commentators vocalized nadmān as a singular. The objection against him is that a plural pronoun refers back to it while it is singular. This can be answered by saying that nadmān, supposing it to be singular, is meant as the comprehensive genus, so the meaning of plurality is contained within it.
al-Nābulusī
يكنى بالندمان عن السالكين فى طريق الله تعالى وختم انائها كناية عن أثر التجلى الربانى فى قلب العبد والنظر اليه كناية عن التحقق به وكنى بانائها عن النفس الانسانية فان الختم واقع عليها بالتجلى الخاص بها فى جميع احوالها فى كل وقت من الاوقات وقوله من دنها وهو الخابية الكبيرة كناية عن الجسم الانسانى ام
By the boon companions he alludes, as a kināya (metonymy), to the wayfarers on the path of God Most High. 'The seal of its vessel' is a kināya for the trace of the lordly tajallī (self-disclosure) in the servant's heart, and looking at it is a kināya for taḥaqquq (realization) of it. By 'its vessel' he alludes to the human soul, for the seal falls upon it through the self-disclosure particular to it, in all its states, at every moment. His words 'min dannihā' ('from its jar'), the dann being the large jar, are a kināya for the human body.
قوله وقوله من دنها الخ هي نسخة كتب عليها اهMargin of the print (p. 178). Marginal note beside al-Nābulusī's comment 'wa-qawluhu min dannihā, wa-huwa l-khābiya': he reads min dannihā ('from its jar'), where the verse has min dūnihā ('without it'); the note says this is the reading of the copy he wrote on. (Read from the margin and the commentary, 28 Sept 2026; earlier transcribed as min dūnihā.)
al-Būrīnī
﴿من دونها﴾
أى من دون شربها وذلك فاعل أسكرهم او الختم صفة اسم الاشارة وفى البيت ارصاد بذكر مفعول نظر وهو ختم المضاف الى انائها
That is, without drinking it. 'Dhālika' is the subject (fāʿil) of 'askarahum', and 'al-khatm' is an adjective of the demonstrative. In the verse there is irṣād (anticipation) in mentioning the object of 'naẓara', namely 'khatm' annexed to 'ināʾihā'.