EachversethatḤāfiẓpensisamasterpiece
ofgnosticloreandsapience.
Let’spraisehisfetchingturnofphrase
andhisstunningpowerofspeech.^99Awarethatevidenceexistedthattherewaswithinhimselfacertain‘substance’
(gawharī)–a‘somebody’(fulānī)whowasinrealitymore‘himself’thanhewashim-
self–Ḥāfiẓexperiencedhis‘self’asawanderingpilgrim.Standingoutsidethecentre
thathesoughttoattain,hespinsuponhimselfinacirclelikeacompass.^100 Passion
fortheBelovedcauseshimtotwirlinadancelikeamoteofdustashestrivesto
reachthevergeofthefountain-headofthedazzlinglybrightsun.^101 Atthispointthe
swirlingrevolutionofTimecomesalong,laysholdofandpullshimwithinthatcen-
tre,which,aswasexplainedabove,isthe‘Cup’.^102 Henceforth,talkingtous‘from
beyondthegrave’–withinhistomb–Ḥāfiẓenvisageshimselfasaloverawaitingthe
Beloved’svisitation,andbidsusfarewell,leavinguswiththisversetomeditateon:
ShouldyoupassbymyshrinewhenIamgone
Askforsoul-power,spirit-forceandesprit,
Foralltheworld’spiousrakesandholyreprobates
Willbepilgrimstomytomb.^103Notes
(^1) Dīvān-iḤāfiẓ,ed.Khānlarī,ghazal264:7.
(^2) Ibid.,ghazal190:6.
(^3) Hafiz de Chiraz: Le Divān: Œuvre lyrique d’un spirituel en Perse au XIVe siècle,introduction,commentary
andtranslationbyCharles-HenrideFouchécour.
(^4) Ṣafā,Tārīkh-iAdabiyāt-iĪrān,III/1–2,pp.623–1320.
(^5) ‘ImādFaqīh,Mathnawī-yi Ṣafā-nāma,66,16,in‘ImādFaqīh,Panj ganj,ed./intro.Humāyūn-Farrukh,
CIV–431;seeGanj-iduvvum,Ṣafā-nāma,pp.17–91.
(^6) See,e.g.,hisSuḥbat-nāma(inPanjganj,pp.93–148),124,7.
(^7) ‘ImādFaqīh,Ṭarīqat-nāma,ed.Humāyūn-Farrukh,241pp.,section2,h.10,pp.95–100.
(^8) SeeKāshānī,Miṣbāḥal-ḥidāyat,ed.Humā’ī,10,section3,pp.114–16.
(^9) Miṣbāḥal-ḥidāyat,p.114.
(^10) Ibid.,p.114.
(^11) Ibid.,p.115.
(^12) Ibid.,p.116.
(^13) Chittick,‘Taṣawwuf.2.Ibnal-‘ArabīandafterintheArabicandPersianlands,andbeyond’,EI (^2) ,X,
p.317.
(^14) Miṣbāḥal-ḥidāyat,pp.116ff.
(^15) Dīvān-iḤāfiẓ,ed.Khānlarī,ghazal272:7.
(^16) Ibid.,ghazal272:3.
(^17) Ibid.,ghazal168:1.
(^18) Ibid.,ghazal289:6.
(^19) Ibid.,ghazal20:6.
ḤāfiẓandthePersianSufiTradition 155