Bell's gloss on stanza 4 is a small bombshell of Sufi doctrine: 'the distinction between Sufi and orthodox is in fact nothing.' This is exactly Ibn ʿArabī's position. The Sufi is not a different kind of Muslim from the jurist; he is the same Muslim who has noticed what the law itself is pointing at. The standard Sufi maxim — al-sharīʿa hiya al-ṭarīqa, 'the outer law is the inner path' — collapses the two. Hafiz's ghazal here insists the wine-drinker and the mosque-goer end at the same gate, by different roads. The same operation runs through the Christian mystics on the relation of contemplative to active life: Bernard, Aquinas, Teresa all argued that the higher state is the integration of both rather than the abandonment of either.Ibn ʿArabī, Futūḥāt al-Makkiyya, on sharīʿa/ṭarīqa/ḥaqīqa; Aquinas, ST II-II q.182 on active and contemplative; Teresa of Ávila, Interior Castle, Seventh Mansion.