دانشگاه اصفهان فنون ادبی 20088027 18 3 2026 09 23 Self-Ascription and Other-Ascription of the "Rend" (Libertine) and "Rendi" (Libertinism) in Hafez's Poetry (Case Study: The Market Libertine and the Scandalous Libertine) خودنسبتی و دگرنسبتی رند و رندی در شعر حافظ؛ مطالعۀ موردی رند بازاری و رند لاابالی 121 138 30278 10.22108/liar.2026.147182.2524 FA حسین سلیمی استادیار گروه زبان و ادبیات فارسی ، دانشکده ادبیات و علوم انسانی، دانشگاه خلیج فارس، بوشهر، ایران سید امیر رضا بصری دانشجوی کارشناسی ارشد زبان و ادبیات فارسی، دانشکده ادبیات و علوم انسانی، دانشگاه خلیج فارس، بوشهر، ایران Journal Article 2025 10 23 None of Hafez’s terms has sparked as much discourse as the term Rend (Libertine). Yet, at the same time, no concept has been considered so clear and in no need of research by scholars of Hafez’s language and thought. Passing judgment in this regard seems quite difficult, because even some well‑known and meticulous researchers have taken the same path and, at best, relied solely on their own knowledge and understanding, deeming it unnecessary to consult Persian dictionaries. A deep and profound examination of Hafez’s poetry reveals that the concept of Rend rarely appears alone. In Hafez Shirazi’s view, the Rend is always accompanied by love (āsheqī), intoxication (mastī), and joyousness (ṭarabnākī). The concepts of “market libertine” (rend‑e bāzārī) and “notorious, shameless libertine” (rend‑e lā‑ubālī)—referring to the most vile and base creatures, i.e., one who is bound by no creed, principle, or morality—appear only twice in Hafez’s poetry, and curiously, both times Hafez ascribes them to himself. What follows is a research effort conducted through a descriptive‑analytical method and a library‑based study of resources. By opening the precious and weighty Divan of Hafez, this study examines the positive and negative attributes of the Rend from his perspective, and investigates self‑ascription and other‑ascription of these positive and negative traits to this heart‑burning, world‑burning Rend. The results of the research indicate that Hafez ascribes the Rend with positive traits to both himself and others, while attributing the Rend with negative traits only to himself. This reflects the humility and modesty of this profound and refined poet and reveals Hafez as a person of good character, ethical integrity, and liberality. Keywords: Hafez, Rend and Rendī, Self‑ascription and Other‑ascription, Ethical Relativity. Introduction Khwāja Shams al‑Dīn Muḥammad Ḥāfiẓ (727‑792 AH) is the exquisite poet and greatest ghazal writer of Iran, and one of the precious and eminent geniuses of the human world. The word Rend is one of the most important, profound, and controversial terms present in his poetry. The Rend of Ḥāfiẓ carries various and sometimes contradictory characteristics and attributes such as “shameless”, “wine‑drinker”, “lover”, “notorious”, “saint”, “leader”, etc. (Morādī Fīrūz & Muḥammadī, 2024, p. 156). In Ḥāfiẓ’s view, the Rend is a personality embodying a multi‑dimensional, mysterious, and enigmatic paradox. In his poems and ghazals, Ḥāfiẓ creates a personality for the Rend that causes a semantic transformation and a deep, fundamental shift in its meaning within Sufi thought and culture. Through this rupture, the personality of the Rend—which before that, in culture, literature, and among popular sayings, was introduced as a social group opposing social norms with many negative attributes—presents to the audience a model of a complete, transcendent, and refined human being. Thus, in the Divan of this wise sage, the path of Rendī (libertinism) manifests through purity of heart, pleasure‑seeking, fearlessness and courage, steadfastness against hypocritical sheikhs, liberality, refinement, high aspiration, patience and forbearance, humility, fidelity to pledge and covenant, considering the world ephemeral, truth‑seeking, beauty‑worship, and enlightenment. The purpose of the present research is to examine the positive and negative attributes of the Rend from Ḥāfiẓ’s perspective, and to investigate self‑ascription and other‑ascription of these positive and negative traits to this heart‑burning, world‑burning Rend. Materials and Methods The present research has been conducted through a descriptive‑analytical method and a library‑based study (books, articles, etc.). Research Findings The combination of the two concepts of Rend and hypocrisy (riyā) in the form of “hypocritical libertine” (rend‑e riyāʾī) has no precedent in the poetry of others except in Ḥāfiẓ’s poetry—and even then, only once. If Ḥāfiẓ speaks of Rendī, in the real world too, he was a Rend—but not a market libertine nor a hypocritical libertine; rather, a pious libertine. A deep and profound examination of Ḥāfiẓ’s poetry reveals that the concept of Rend rarely appears alone. In Ḥāfiẓ Shirazi’s view, the Rend is always accompanied by love, intoxication, and joyousness. The concepts of market libertine and notorious, shameless libertine—referring to the most vile and base creatures, i.e., one who is bound by no creed, principle, or morality—appear only twice in Ḥāfiẓ’s poetry, and curiously, both times he ascribes them to himself. Of course, it should be noted that when Ḥāfiẓ attributes the basest traits of the Rend to himself, one must pay attention that this ascription is not in opposition and comparison to ordinary people, but rather in opposition to his own beloved, i.e., the sultan of his heart and soul, who is at once beloved, praised, and worshipped. In contrast to the negative and vile attributes of the Rend in Ḥāfiẓ’s view—which, as understood from his poems, he attributes only to himself—the Rend with positive attributes is ascribed by him both to himself and to others, reflecting the humility and modesty of this refined and profound poet and mirroring his intellectual orientation and worldview, as well as his poetic manner and conduct. Among these positive meanings and attributes are: awareness of secrets, refinement, self‑sufficiency and needlessness, endurance of affliction, humility, cleverness, indifference to profit and loss, saintliness, liberality and humanity, being a lover, intoxicated, sinner, and also opposed to expediency. Discussion of Results and Conclusion Khwāja Shams al‑Dīn Muḥammad Ḥāfiẓ is a source of pride and honor in the world of Persian poetry and literature and an outstanding poet‑orator of all historical periods. In his precious and weighty Divan, none of his terms has sparked as much discourse as the term Rend. In his poems and ghazals, Ḥāfiẓ creates a personality for the Rend that causes a semantic transformation and a deep, fundamental shift in its meaning within Sufi thought and culture. A deep and profound examination of Ḥāfiẓ’s poetry reveals that the concept of Rend rarely appears alone. In Ḥāfiẓ Shirazi’s view, the Rend is always accompanied by love, intoxication, and joyousness. The concepts of market libertine and notorious, shameless libertine—referring to the most vile and base creatures, i.e., one who is bound by no creed, principle, or morality—appear only twice in Ḥāfiẓ’s poetry, and curiously, both times he ascribes them to himself. Of course, it should be noted that when Ḥāfiẓ attributes the basest traits of the Rend to himself, one must pay attention that this ascription is not in opposition and comparison to ordinary people, but rather in opposition to his own beloved, i.e., the sultan of his heart and soul, who is at once beloved, praised, and worshipped. In contrast to the negative and vile attributes of the Rend, Ḥāfiẓ ascribes the Rend with positive attributes both to himself and to others, reflecting the humility and modesty of this refined and benevolent poet and revealing Ḥāfiẓ as a person of good character, ethical integrity, and liberality. هیچ‌یک از اصطلاح‌های حافظ به‌اندازۀ رند، گفت‌وگوهای فراوان پدید نیاورده است. چنان‌که مشاهده می‌شود هیچ اصطلاحی نیز به‌اندازۀ رند در دیدگاه پژوهشگران زبان و اندیشۀ حافظ، روشن و بی‌نیاز از پژوهش نبوده است. در این باره داوری سخت دشوار می‌نماید؛ زیرا گاه برخی از پژوهشگران شناخته‌شده و دقیق نیز به همین راه رفته و در بهترین حالت به دانش و دریافت خود بسنده کرده و خود را از مراجعه به فرهنگ‌های فارسی بی‌نیاز دانسته‌اند. با دقتی ژرف و شگرف در شعر حافظ مشخص می‌شود که مفهوم رند در شعر این بلبل خوش‌نوای بوستان ادب و عرفان کمتر به‌تنهایی آمده است. رند در نظرگاه حافظ شیرازی همواره با عاشقی، مستی و طربناکی قرین و همراه بوده است. مفاهیم رند بازاری و بدنام لاابالی به‌عنوان فرومایه‌ترین و پست‌ترین موجوات، یعنی کسی که در بند هیچ آیین و مرام و اخلاقی نیست، تنها دوبار در شعر حافظ آمده و شگفت آنکه هر دوبار نیز آن‌ها را به خود نسبت داده است. آنچه از پی می‌آید کوشش و پژوهشی است که با روش توصیف و تحلیل و با مطالعه و بررسی منابع کتابخانه‌ای انجام گرفته و با گشایش دیوان گران‌سنگ حافظ، به بررسی صفات مثبت و منفی رند از نظرگاه وی پرداخته و خودنسبتی و دگرنسبتی این رند جانسوز و جهانسوز را دربارۀ این صفات مثبت و منفی بررسی کند. نتیجۀ پژوهش بیانگر آن است که حافظ، رندِ با صفات مثبت را به خود و دیگران نسبت داده است، درحالی‌که رندِ با صفات منفی را تنها به خویشتن منتسب می‌سازد که نشان از تواضع و فروتنی این شاعر وارسته و ژرف‌اندیش داشته و حافظ را بَر منش نیک، اخلاقمند و آزاده نشان می‌دهد.

https://liar.ui.ac.ir/article_30278_b0ba35794466461aac6e7bfe1a18039a.pdf