this fashion, the lover becomes cooked by the beloved’s mercy and wrath. Otherwise, he remains raw
and nothing will ever come of him.’Tamhīdāt, p. 221, no. 283.(^392) Kashfal-asrār, V, p. 60. Maybudī’s doctrine here is directly derived from Anṣārī’s teaching in theṢad
maydān, where, in the fifteenth Field of Abstinence (wara‘), the Master of Herat states that piety is
increased by enduring public blame for one only ever learns to abstain from worldly excesses ‘by
being taunted by one’s enemies [shimātat-iḥaṣmān: i.e. who rejoice at one’s misfortunes]’ (Majmu‘a-yi
Rasā’il-ifārsī-yiKhvāja‘Abdu’llāhAnsāri, ed. Sarvar Mawlā’ī, I, p. 269).
(^393) The celebrated first verse of his poem ‘The Apparition’.
(^394) Khurramshāhī,Ḥāfiẓ-nāma, II, pp. 1091, citing Hujwīrī,Kashf, p. 68.
(^395) Kashfal-maḥjūb, ed. Zhukovskii, p. 70. Cf. ‘If the world hate you, ye know that it hated me before it
hated you. If ye were of the world, the world would love his own; but because ye are not of the world,
but I have chosen you out of the world, therefore the world hateth you’ (John 15: 18–19).
(^396) Dīvān-iḤāfiẓ, ed. Khānlarī,ghazal217: 4, readingmalāmatformalālat.
(^397) Sharḥ-i‘irfānī-yiDīvān-iḤāfiẓ, I, p. 730.
(^398) Pūrjavādī, ‘Rindī-yi Ḥāfiẓ’,Bū-yijān, p. 243.
(^399) Dīvān-iḤāfiẓ, ed. Khānlarī,ghazal79: 6.
(^400) ‘Rindīpertains to the realm of the ‘Transcendental I’ of the poet inspiring the exterior utterance of his
personal ‘I’: the Self beyond the temporal self, the Oversoul above the human soul, the interior voice
of genius. But to penetrate into the realm ofrindī, one must accept the presence of this dichotomy
and duality of – human versus divine – identities within one poetic voice, and realize that the proper
universe ofrindīis ‘selflessness.’ Pūrjavādī, ‘Rindī-yi Ḥāfiẓ’,Bū-yijān, pp. 223–4.
(^401) Ibid., p. 244.
(^402) Shelley, ‘Epipsychidion’, 589.
(^403) Dīvān-iḤāfiẓ, ed. Khānlarī,ghazal84: 7.
(^404) Lāhījī,Mafātīḥal-i‘jāzfīsharḥ-iGulshan-irāz, p. 521.
(^405) Ibid., p. 534.
(^406) Lāhūrī,Sharḥ-i‘irfānī-yiDīvān-iḤāfiẓ, I, p. 202, commenting onDīvān-iḤāfiẓ, ed. Khānlarī,ghazal48: 3.
The linking of the inspired libertine with transcendence and the highest degree of love is also the
main theme of Shāh Ni‘matullāh Walī’s (1330–1431) treatise on theSpiritualDegreesoftheInspired
Libertines(Marātib-irindān) cited above.
(^407) As the poet says: ‘Whoever became an initiate of the heart remained in the sanctum of the Friend, but
those who did not comprehend this affair remained entangled in it.’Dīvān-iḤāfiẓ, ed. Khānlarī,ghazal
175: 1.
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