(^314) Kashfal-maḥjūb, ed. Zhukovskii, p. 68.
(^315) See Nurbakhsh,SufiSymbolism, vol. 1, p. 4, s.v.ābrū.
(^316) See also Chebel,Encyclopédiedel’amourenIslam, II, pp. 266–7 (s.v.Reproches). Rūmī devotes an entire
ghazalto this principle: seeKulliyyāt-iShamsyaDīvān-ikabīr, II: 742/7790–4.
(^317) The theological origins of this doctrine in Islam, which is tracable back to the story of Joseph and
Zulaykhā in the Qur’ān, is similar to the spirit of the topos of the ‘test of love’ (assai) among the
Provençal troubadour poets, on which see Paz,TheDoubleFlame:LoveandEroticism, pp. 107–8.
(^318) Dīvān-iḤāfiẓ, ed. Khānlarī,ghazal426: 7.
(^319) Dīwān-iḤāfiẓ, ed. Qazvīnī and Ghanī,ghazal272: 7.
(^320) Dīvān-iḤāfiẓ, ed. Khānlarī,ghazal21: 1. Trans. Bly and Lewisohn,TheAngels, p. 43.
(^321) Dīvān-iḤāfiẓ, ed. Khānlarī,ghazal75: 9. Trans. Bly and Lewisohn,TheAngels, p. 10.
(^322) Dīvān-iḤāfiẓ, ed. Khānlarī,ghazal385: 1–3. Trans. Bly and Lewisohn,TheAngels, p. 21.
(^323) Kashfal-maḥjūb, p. 69.
(^324) Haravī,Sharḥ-ighazalhā-yiḤāfiẓ, III, p. 1606. Also cf. Khurramshāhī,Ḥāfiẓ-nāma, II, pp. 1091–3, who
devotes several pages to commentary on thisghazal, discussing Ḥāfiẓ’s relation to themalāmatīschool.
(^325) The infinitive formranjīdanof the verb used here connotes: ‘to be hurt’, ‘take offence’, ‘to get offend-
ed’, ‘to be wounded’, ‘to suffer’. This line paraphrases a verse by Sa‛dī with the same metre, rhyme
and identical meaning (Khurramshāhī,Ḥāfiẓ-nāma, II, p. 1097). Explaining the subtle Sufi metaphysi-
cal doctrine underlying Ḥāfiẓ’s verse, Lāhūrī (Sharḥ-i‘irfānī-yiDīvān-iḤāfiẓ, IV, p. 2562) paraphrases
the mystical theology of the poet as follows: ‘Our theosophical persuasion [mashrab] consists in keep-
ing faith with and preserving any true bonds of relationship that we have formed with everyone,
cheerfully and gaily bearing the burdens of blame of all and sundry, and not becoming distressed and
unhappy in any respect. The reason for this is that in our mystical way [ṭarīqat] and according to the
tenets of our theosophical persuasion, getting offended and hurt by (attention to the illusion of)
what’s other [ghayr, than God] constitutes infidelity [kāfarī] and “hidden polytheism” [shirk-ikhafī].
This is because those who have realized the spiritual station of pure divine Unity [maqām-itawḥīd-i
ṣarf] apprehend by direct vision that there is no other really existing being and active agent in exis-
tence except God Almighty, and that all other entities, qualities and actions are annihilated, null and
void. They comprehend that every delight they experience is a radiance cast by the light of absolute
divine Beauty [jamāl-imuṭlaq] and consider that every pain and grief that afflicts them to be a ray cast
by the light of absolute divine Majesty [jalāl-imuṭlaq].Thus, if they were to become offended by some
irritation whilst being endowed with such traits of character, they would be allowing someone else to
participate and share in the divine activity – which would constitute virtual heresy on the Sufi way
[kufr-iṭarīqat] and hidden polytheism.’
(^326) For a comprehensive overview of themalāmatīdoctrines contained in Ḥāfiẓ’s verse, see Mu‘īn,Ḥāfiẓ-i
shīrīn-sukhan, I, pp. 425–33.
(^327) Khurramshāhī,Ḥāfiẓ-nāma, I, pp. 404ff.; Murtaḍawī,Maktab-iḤāfiẓ, pp. 144–8.
(^328) Khurramshāhī,Ḥāfiẓ-nāma, I, p. 407; here citing Khānlarīghazal93: 3 translated above.
(^329) On which see Murtaḍawī,Maktab-iḤāfiẓ, p. 418.
(^330) Dīvān-iḤāfiẓ, ed. Khānlarī,ghazal335: 4.
(^331) See also Mu‘īn’s study of the term inḤāfiẓ-ishīrīn-sukhan, I, pp. 369–71.
(^332) TheManofLightinIranianSufism, p. 92.
(^333) Perhaps the most thorough study of the Sufi theology theshāhidis given by H. Ritter in hisTheOcean
oftheSoul, pp. 484–502. There are also a number of other orientalists, such as Schimmel (Mystical
Dimensions, pp. 289–93), Fouchécour, de Bruijn (PersianSufiPoetry, pp. 39, 67) and Eve Feuillebois-
Pierunek (ALaCroiséedesVoiesCélestes, index, s.v.shāhedbāzī), who have studied aspects of the erotic
theory underlyingshāhid-bāzī.Peter Wilson, ‘The Witness Game: Imaginal Yoga & Sacred Pedophilia
in Persian Sufism’, gives a popular account of the practice. In Persian, there are an abundance of
scholarly works on the subject, for an overview of which see Jalāl Sattārī,‘Ishq-iṣūfiyāna, chap. 10.
Rajā’ī Bukhārā’ī’sFarhang-iash‘ār-iḤāfiẓ, pp. 361–6, provides a basic analysis of the Sufi background of
the concept in Ḥāfiẓ’s poetry.
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