120
(^15) Najmal-DīnDāyacitesKharaqānī(d.450/1034)inhisMirṣādal-‘ibād,ed.Riyāhī,p.49;Englishtransla-
tionbyAlgar,The Path of God’s Bondsmen,p.74;allfurtherEnglishreferencesaretothiseditionand
translation.A.GhazālīquotesBāyazīdBistāmīintheSawāniḥ,ed.Ritter,p.41,faṣl21(4),ll.18–20;cf.
RūzbihānBaqlī,Sharḥ-i shaṭḥiyyāt,p.60,l.22.
(^16) A.Schimmel,Mystical Dimensions of Islam,p.295.
(^17) SeeA.Ghazālī,Sawāniḥ,p.4,faṣl1(1),l.6,wheretheauthorexpressesthisthought.
(^18) Foranelaboratediscussiononthisverse,seeN.Pourjavady,‘‘Ahd-ialast:‘aqīda-yiAbūḤāmid
Ghazālīvajāygāh-itārīkhī-yiān’,pp.3–48.
(^19) Dīvān-i Ḥāfiẓ,ed.Khānlarī,p.22,ghazal3:4.
(^20) Qur’ān95:4.
(^21) Dīvān-i Ḥāfiẓ,ed.Khānlarī,p.938,ghazal461:9.
(^22) Ibid.,p.420,ghazal202:7.
(^23) Najmal-DīnDāya,Mirṣād al-’ibād,p.49;Englishtrans.,p.75.
(^24) Ibid.,p.2;Englishtrans.,p.26.
(^25) Dīvān-i Ḥāfiẓ,ed.Khānlarī,p.312,ghazal148:1.
(^26) Ibid.,p.424,ghazal204:4.
(^27) Ibid.,p.56,ghazal20:5.Avariantreadingismaqām-i ‘ishq(thestationoflove).
(^28) SeeBlyandLewisohn,trans.,The Angels Knocking on the Tavern Door,p.59.
(^29) Schimmel,Mystical Dimensions of Islam,pp.136–7.
(^30) Sawāniḥ,pp.32–3,faṣl16,ll.2–7.
(^31) SeeSeyed-Gohrab,Layli and Majnun,chapter5.
(^32) Dīvān-i Ḥāfiẓ,ed.Khānlarī,II,p.1040,l.1.Althoughthiscoupletistakenfromaqaṣīdainaworldly
context,themysticalimportissostrongthatitcannotbeoverlooked.
(^33) Ibid.,p.374,ghazal179:3.
(^34) Ibid.,p.18,ghazal1:5.
(^35) Ibid.,p.466,ghazal225:2.Onthetermshāhid,seeAbū’l-Ḥasan‘Abdal-RaḥmānKhatmīLāhūrī,Sharḥ-
i ‘irfānī-yi ghazalhā-yi-i Ḥāfiẓ,ed.Khurramshāhīetal.,II,p.1352,onghazal192:1orvol.II,p.1386on
ghazal102:2;Rajā’īBukhārā’ī,Farhang-i ash‘ār-i Ḥāfiẓ,pp.361ff.Isti‘lāmī,inhisDars-i Ḥāfiẓ: Naqd u
sharḥ-i ghazalhā-yi Khwāja Shams al-Dīn Muḥammad Ḥāfiẓ,commentingonghazalsno.101:2(vol.I,pp.
326–7)andno.346:1(vol.II,p.889),rejectstheopinionofsomecriticsthatthetermshāhidhereor
anywhereelseintheDīvān–whereitoccurssome15times–referstoayoungboy,assertingthat‘in
mostoftheinstancesitclearlyreferstoabeautifulwoman,andinsomeotherinstancesitabsolutely
cannotbeinterpretedasreferringtoayoungboywithanunshavenface’(vol.I,p.54).
(^36) InḤāfiẓ’spoetry,thewordshāhidalsoreferstotheProphetMuḥammad,whoexistedineternityin
theformofLightandwitnessedthecreationoftheworld.
(^37) Awn,Satan’s Tragedy and Redemption: Iblis in Sufi Psychology,pp.169ff.;seealsoPourjavady,Sulṭān-i
ṭarīqat,pp.45–9;Āshūrī,Hastī-shināsī,pp.171–80.
(^38) Dīvān-i Ḥāfiẓ,ed.Khānlarī,p.536,ghazal260:3.
(^39) Ibid.,p.312,ghazal148:2.
(^40) Foradiscussionoftheconceptofjealousyincombinationwithmalāmat(blame),seeSawāniḥ,faṣl4.
(^41) Dīvān-i Ḥāfiẓ,ed.Khānlarī,p.374,ghazal179:1.
(^42) Rāzī,Mirṣād al-‘ibād,ed.Riyāḥī,babII,faṣl4,pp.65–82.SeeKhurramshāhī,Ḥāfiẓ-nāma,II,pp.766–7.
(^43) Dīvān-i Ḥāfiẓ,ed.Khānlarī,p.404,ghazal194:6.
(^44) Ibid.,p.946,ghazal465:5.
(^45) Ibid.,p.312,ghazal148:4.ḤāfiẓmakesnumerousallusionstothisaspectofIblīsinhisDīvān.See
SiddīqīyānandMīr’ābidīnī,Farhang-ivāzhih-namā-yiḤāfiẓs.v.Mudda’ī.Beinginthemysticaltradition
oftheSufimartyrHallāj,AḥmadGhazālīdealsbrieflywiththisaspectofIblīsinchapter64ofthe
Sawāniḥ,inwhichhediscussestheaspirationoflove(himmat-i ‘ishq).Noreferenceis,however,made
heretoIblīsasapretender,ratherhisacceptanceofGod’scurseasablessingisunderscored.
(^46) SeealsoLavāyiḥ,ed.Farmanish,pp.4,128,acommentaryonAḥmadGhazālī’sSawāniḥ,whichis
wronglyattributedtoNāgawrī.
ḤāfiẓandtheReligionofLoveinClassicalPersianPoetry