[218] Qur’ān ii. 100.
[219] Qur’ān xxiii. 112.
[220] Also Qur’ān xxiii. 112.
[221] The ”pupil“ of the eye; in Persian called ”the manikin;“ in Arabic, ”the man.“These both allude to the small image of ourselves seen reflected in the pupil.
[222] This rhapsody is mystical, like the Song of Solomon. A “tongue” is a teacher, informant; a prophet; and, apparently, even God himself.
[223] Qur’ān xc. 1-4.
[224] “Other,” as opposed to self; also opposed to “we two” in the case of lovers; it is a term much used in Eastern poetry and philosophy.
[225] The poet’s “beloved” appears, here, to be God.
[226] Allusion appears to be made to Qur’ān xxi. 107.
[227] This section is stated to be a gloss upon the following apostolic tradition: “Verily, Sa’d is really jealous; but I am more jealous than he, and God than I. Out of His jealousy hath He made all excesses sinful; whether of outer or of the inner man.” This Sa’d, son of ‘Ubāda, was a disciple of Muhammed, and the most munificent man in Madīna. He embraced the faith before the Hijra. See An-Nawāwī, p. 274, l. 5.