Toconclude,aswehaveseentheredefinitelydoesexistafulltheoryofmystical
lovewhichcanbereconstructedfromtheabove-mentionedcoupletsfromthe
Dīvān,andwhichshowsthatḤāfiẓhadreliedheavilyonthecreationmythelabo-
ratedbytheSufimysticsoftheprecedingcenturies.Ḥāfiẓ’srepeatedallusionsto
versesandtermsfromtheQur’āndemonstrateshispoeticachievementincreating
thisaddedmystical–butperhapstheprincipleandessential–dimensiontothe
doctrineofloveinPersianpoetry.Combiningbacchanalianimageryofwineand
eroticlovepoetrywithfamiliarQur’ānictraditionsandPersianSufidoctrines,he
thussucceedsininterweavingthemysticalversionofthecreationmythwitha
philosophyofearthlylove.
Notes
(^1) Dīvān-i Ḥāfiẓ,ed.Khānlarī,p.950,ghazal467:7.Allfurtherquotationsarefromthisedition.Iwould
liketothanktheeditorofthisvolumeforhisinvaluablecomments.IamalsogratefultoS.McGlinn
forhiseditorialassistance.
(^2) Analysingthedevelopmentofghazalpoetry,J.T.P.deBruijn(‘AnvariandtheGhazal:anExploration’,
p.31)concludesthatpoetssuchasAnvariused‘differentmodesofdiscoursewiththeghazal’,high-
lightinghowthisdevelopmentreacheditszenithinthehandsofḤāfiẓ.
(^3) For the background to the integration of mystical ideas and doctrines in Ḥāfiẓ’s poetry, see
ManūchihrMurtaḍawī’sclassicstudyonḤāfiẓ,Maktab-i Ḥāfiẓ, ya Muqaddama bar Ḥāfiẓ-shināsī,pp.
327–99.SeealsoDāryūshĀshūrī’scomparisonsofthethemestreatedbyḤāfiẓwithMaybudī’sKashf
al-asrārandNajmal-DīnRāzī’sMirṣād al-’ibād,inhisHastī-shināsi-yi Ḥāfiẓ: kāvushī dar bunyādhā-yi
andīsha-yi ū:onthedevelopmentoftheconceptofloveinḤāfiẓ’spoetry,seepp.399–422.Alsosee
J.T.P.deBruijn,Persian Sufi Poetry,III,esp.pp.76–81,whereoneoftheghazalsofḤāfiẓisanalysed.
(^4) The Mystics of Islam,p.107.
(^5) Niẓāmī,Makhzan al-asrār,ed.Dastgirdī,p.69,l.16.
(^6) Togiveonlyoneexample,intheromanceYūsuf va Zulaykhā,‘Abdal-RahmānJāmīgivesasplendid
descriptionofGod’sistighnāinaseparatechapter,showingGod’sself-sufficiencybeforethecreation
oftheworld.See‘Abdal-RaḥmānJāmī,Yūsuf va Zulaykhā,inMathnavī-yi haft awrang,ed.Mudarris
Gīlānī,pp.591–3.Alsoseechapter4(vādī-yi istighnā)ofFarīdad-Dīn‘Aṭṭār,Manṭiq al-ṭayr,ed.
Gawharīn,inwhichseveralaspectsoftheconceptistighnāisillustrated.Foranexcellentanalysisof
the structure and function of this poem, see Davis, ‘The Journey as Paradigm: Literal and
MetaphoricalTravelin‘Aṭṭār’sManṭiq aṭ-ṭayr’,pp.173–83.
(^7) For an elaborate analysis of the development of the theme of love and the use of the term
‘ishq,seeSeyed-Gohrab,Layli and Majnun: Love, Madness and Mystic Longing in Nizāmi’s Epic Romance,
chapter1.
(^8) See Pourjavady,Ru’yat-i māh dar āsmān, pp. 153ff.; for the use of various terms for love, see
Pourjavady’sseriesofarticlesinNashr-i Dānishthatappearedunderthetitle‘Bāda-yi‘ishq1–5’,vol.
11,no.6,1370,pp.4–13;vol.12,no.1,1370,pp.4–18;vol.12,no.2,1370,pp.6–15;vol.12,no.3,1371,
pp.26–32;vol.12,no.4,1371,pp.22–30.SeePourjavady,‘Risāla’īdarbāra-yi‘ishq’,pp.105ff.
(^9) Sawāniḥ,p.3,faṣl1(3),ll.18–19.
(^10) Ibid.,p.5,faṣl1(3),ll.13–16.
(^11) Aḥmad-iJāmNāmiqī,Uns at-tā’ibīn,p.210.
(^12) SeeSūfī-nāma,ed.Yūsufī,pp.170–3;208–9.
(^13) Ibid.,pp.170–1,ll.18,1–4.
(^14) Ibid.,p.173,ll.3–5.
Ḥāfiẓ and the School of Love in Classical Persian Poetry 119