ḤāfiẓandthePersianSufiTradition 193(^82) Dīvān-iḤāfiẓ,ed.Khānlarī,ghazal426:3.
(^83) ‘Aṭṭār,Tadhkirat,ed.Isti‘lami,p.379.
(^84) Wensinck,‘al-Khaḍir’,EI (^2) ,IV,p.904.
(^85) Sharḥ-i‘irfānī-yiDīvān-iḤāfiẓ,IV,p.2862.ThedoctrineisversifiedinanotherlinebyḤāfiẓ:‘Washyour
handscleanofthebasecopperofexistence,likemenofthePath/tillyoufindtheAlchemyofLove
andbecomegold’(Dīvān-iḤāfiẓ,ed.Khānlarī,ghazal478:3).
(^86) Ibid.,ghazal220:1.
(^87) Ghazālī,Kīmiyā-yisa‘ādat,II,p.260;citedbyKhurramshāhī,Ḥāfiẓ-nāma,II,p.851.
(^88) For a detailed discussion of the ‘veil of the infidel selfhood’ in Sufism, see myBeyond Faith and
Infidelity,pp.296–9.
(^89) Dīvān-iḤāfiẓ,ed.Khānlarī,ghazal260:9.Thisverse,inwhichthepoetapparentlyaddresseshimself,is,
asPūrjavādīnotes(‘Rindī-yiḤāfiẓ’,inhisBū-yijān,p.279),pennedasarebukeoftheinspiredliber-
tine(rind)tohimself.
(^90) SeeFurūzānfar,Aḥādīth-iMathnawī,p.9forthisandothersimilaraḥadīth.
(^91) Maybudī,Kashfal-asrār,VI,p.440.
(^92) CitedbyBukhārā’ī,Farhang-iash‘ār-iḤāfiẓ,p.160.
(^93) Dīvān-iḤāfiẓ, ed. Khānlarī,ghazal201: 4. I disagree with Haravī (Sharḥ-ighazalhā-yiḤāfiẓ, II, p. 866),
whosimplyinterpretstheexpressionyouandme(manutū,alsotranslatableas‘Iandthou’,‘meand
thee’,or‘mineandthine’)inthisversetomeanboththepoetandtheascetictogether.Suchaninter-
pretation ignores the whole literary and technical history of this particular phrase in earlier Sufi
texts, where it signifies the false pride of the egocentric selfhood (maniyat) that veils the mystic.
‘Aṭṭārthuswrites:‘Whoeverretainsadualisticself-identity[dū’ī]islikeapolytheist:thecatastrophe
we face all comes from I-ness [manī] and you-ness [tū’ī]’ (Ilāhī-nāma, ed. Fu’ād Rūḥānī, v. 2015).
Elsewhere, he writes: ‘A myriad indications of hypocrisy still remain within you as long as there is
oneatomofselfhoodleft/Ifyouthinkyourselfsecurefromselfhood[manī],bothworldswillactas
foestoyou’(Manṭiqal-ṭayr,ed.Shafī‘ī-Kadkanī,vv.2948–9).
(^94) TwelfthNight,I.v.89.
(^95) Cf.Pūrjavādī,‘Rindī-yiḤāfiẓ’,pp.221f.
(^96) TwelfthNight,I.v.90.OliviatoMalvolioagain.
(^97) Dīvān-iḤāfiẓ,ed.Khānlarī,ghazal137:6–7.
(^98) When in oneghazal(385: 3), Ḥāfiẓ maintains that ‘in our Path [ṭarīqat]it’s pure infidelity [kāfarī] to
take offence’, Lāhūrī (Sharḥ-i‘irfānī, IV, p. 2562) paraphrases the subtle Sufi metaphysical doctrine
underlying Ḥāfiẓ’s unitary mystical vision as follows: ‘Our theosophical persuasion [mashrab] con-
sistsinkeepingfaithwithandpreservinganytruebondsofrelationshipthatwehaveformedwith
everyone, cheerfully bearing the burdens of blame of all and sundry, and not ever becoming
distressed. The reason for this is that in our mystical way [ṭarīqat], according to the tenets of our
theosophical persuasion, getting offended by attention to the illusion of what’s other [ghayr; i.e.
than God] constitutes infidelity [kāfarī] and “hidden polytheism” or “associationism” [shirk-ikhafī].
Those who have realized the spiritual station of pure divine Unity [maqām-itawḥīd-iṣarf] perceive
through direct vision that save God Almighty, there is no other really existing Being and active
Agent in existence, and that all other entities, qualities and actions are annihilated, null and void.
They comprehend that all the delights that they experience are but radiant reflections cast by the
light of absolute divine Beauty [jamāl-imuṭlaq] and consider that every pain and grief that afflicts
them to be another ray cast by the light of absolute divine Majesty [jalāl-imuṭlaq].If they were to
becomeoffendedbysomeirritationwhilstendowedwithsuchtraitsofpersonality,theywouldthus
beallowingsomeoneelsetoparticipateandshareinthedivineActivity–andthatwouldconstitute
heresy on the Sufi way [kufr-iṭarīqat] and a “hidden polytheism”.’ Hidden polytheism is discussed
below,p.175.
(^99) Blake:CompleteWritings,p.754,vv.27–8.
(^100) Milton,ParadiseLost,III:681–4.
(^101) Khurramshāhī,‘Mayl-iḤāfiẓbihgunāh’,inhisDhihnuzabān-iḤāfiẓ,p.77.