210
toitselfinaformthatisinvestedbythelocationofthevisionbythatwhichwouldonlyappeartoit
giventheexistenceofthelocationandits[thelocation’s]self-disclosuretoit’(Ibnal-ʻArabī,TheBezels
of Wisdom,trans.Austin,p.50).(^20) Davānī,Naqd,pp.172–5.
(^21) ThisversecanbefoundinDīvān-i Ḥāfiẓ,ed.Khānlarī,ghazal258:7.
(^22) Ibid.,ghazal2:3.
(^23) Ibid.,ghazal136:6.
(^24) Ibid.,ghazal266:4(readingzāhidinsteadofṣūfī).
(^25) Ibid.,ghazal163:8.
(^26) Ibid.,ghazal238:8.
(^27) Davānī,Naqd,p.178.
(^28) Onwhich,seeAlessandroBausani,Storia della letteratura persiana,pp.247,263–9;Lewisohn,‘Sufi
SymbolismandthePersianHermeneuticTradition:ReconstructingthePagodaofAttar’sEsoteric
Poetics’,pp.255–308.
(^29) Davānī,Naqd,p.179.
(^30) Ibid.,pp.266–74.
(^31) AkbarSobūt,‘Pīr-iGol-rang’,Encyclopedia of the World of Islam,5:381.
(^32) ForarecentattempttolinkḤāfiẓtoRūzbihān,seetheusefularticleby‘AlīSharīatKāshānī,‘Lapré-
éternitéetlapérennitédel’amouretdelabeautéenliteraturemystiquepersanedeRūzbehānà
Ḥāfeẓ’,pp.25–54.
(^33) Twosayingscommonlyattributedto‘AlīibnAbīṬālib.
(^34) ForthiscelebratedexampleoftheSufidoctrineoflistening(samā‘),whichbefellAbūḤulmānin
Baghdad,seeal-Sarrājal-Ṭūsī,Kitāb al-luma‘ fi’l-taṣawwuf,p.289,line9;AbūḤāmidal-Ghazālī,Iḥyā’
‘ulūm al-dīn,Book18.3,p.1145(inthisedition,thesecondexpressionerroneouslyrepeatsthefirst);
DuncanBlackMacDonald,‘EmotionalReligioninIslam’,JRAS(1901–2,part1),pp.195–252,citingp.
238.Ghazālīstatestheunderlyingprincipleasfollows:‘meaningsthatpredominateintheheartpre-
cedeintheunderstanding,despitethewords.’Forfurtheronthistheme,seeLewisohn,‘TheSacred
MusicofIslam:Samā‘inthePersianSufiTradition’,pp.1–33,esp.pp.18–19.
(^35) Davānī,Naqd,p.193.
(^36) Ernst,The Shambhala Guide to Sufism,chap.6.
(^37) Davānī,Naqd,pp.216–17.
(^38) Ibid.,p.81.
(^39) DāwūdibnMaḥmūdQayṣarī,SharḥṬā’iyyatIbnal-Fāriḍal-kubrá;andṬā’iyyah-i‘Abdal-RaḥmānJāmī:tar-
jumah-i Ṭā’iyyah-i Ibn Fāriḍ, bi-inḍimām-i sharḥ-i Maḥmūd Qayṣārī bar Ṭā’iyyah-i Ibn Fāriḍ;Farghānī,
Mashāriq al-ḍararī;Dermenghem,trans.,L’Eloge du vin (Al khamriya): poème mystique de ‘Omar ibn al
Faridh, et son commentaire par ‘Abd al Ghani an Nabolosi.DavānīquotesIbnal-FāriḍinNaqd,p.71(see
note,p.93),p.178(seenote,p.216).
(^40) Fouchécour,Le Divân,p.20.
ḤāfiẓandtheReligionofLoveinClassicalPersianPoetry