ThisidentificationisalsofoundinmysticalcommentaryonthisverseinḤāfiẓ’sDīvānbyAbū’l-Ḥasan
KhatmīLāhūrī,Sharḥ-i ‘irfānī-yi ghazalhā-yi-i Ḥāfiẓ,ed.Khurramshāhīet al.,II,p.1049.(^54) AccordingtothewordoftheProphet,‘GodcreatedAdamandtheophanised[fatajallī]Himselfwithin
him’.Rāzi,Mirṣād,p.316;The Path,trans.Algar,p.310.
(^55) Itisconsideredasintogazeataforbiddenobject.Initself,theexistenceofsuchaconceptshowsthe
importanceofgazingasanactinIslamicculture.
(^56) Lāhūrīinhiscommentary(Sharḥ-i ‘irfānī,II,p.1049),citingtheḤadīth-i qudsī,‘ManisamysteryandI
[God]amthatmystery[Aḥādīth-i Mathnawī,p.62]’,considersthis‘secret’asbeingtheheartof
Adam/Manwhichencompassesboththetemporalmacrocosmandthespiritualmicrocosm.
(^57) Thus,therelatedverbalformḥafaẓaalsomeans‘toprotect’.
(^58) Thus,GilbertLazardspeaksofthe‘pervadingmystery’oftheghazalgenreinhis‘Lelangagesymbol-
iquedughazal’,pp.60–71.
(^59) Arberry,‘OrientPearlsatRandomStrung’,pp.699–712.
(^60) TranslationbyBlyandLewisohn,Angels,p.57;Dīvān-i Ḥāfiẓ,ed.Khānlarī,ghazal107:2.
(^61) Savāniḥ,ed.Ritter,p.5.
(^62) Ibid.,p.58(faṣl37–8).
(^63) Dīvān-i Ḥāfiẓ,ed.Khānlarī,ghazals2:6;30:3;107:6;115:9;237:5;337:5;414:5;485:1.
(^64) Cf. Shabistarī’sGulshan-i rāz, vv. 717–19, in Muwaḥḥid (ed.),Majmū‘a-i āthār-i Shaykh Maḥmūd
Shabistarī,p.97.
(^65) Cf.Lāhūrī,Sharḥ-i ‘irfānī,II,p.1053.
(^66) Manṭiq al-ṭayr,ed.Gawharīn,p.187,v.3347.
(^67) Thetermghazal(thefifthformoftheverbtaghazzala)literallymeansbothto‘expressthesorrowof
love’,andinArabicpoetrydenotesanamatoryelegyorsongoflovecomposedforawoman.See
Blachère,‘Ghazal’,EI^2 ,II,pp.1028–33.
(^68) Anatomy of Criticism,p.281.
(^69) SeeWickens,‘TheFrozenPeripheryofAllusioninClassicalPersianLiterature’,pp.171–90.
(^70) ‘Forthegreatestsinoftheloverisifshā’ as-sirr,divulgenceofthesecret....Persianpoetshavethere-
forewovenaveilofsymbolsinordertopointtoandatthesametimehidethesecretoflove,long-
ingandunion.’Schimmel,As Through a Veil,p.73.
(^71) TranslationbyLeonardLewisohn;Dīvān-i Ḥāfiẓ,ed.Sāyeh,ghazal353;ed.Khānlarī,ghazal355:4.
(^72) Dīvān-iḤāfiẓ,ed.Khānlarī,ghazal249:4.Thewholeverseis‘Ifothersgetjoyandcheerfrompleasures
anddelights/Thesourceofalljoyforusliesinpiningwithgriefforthebeloved’(Gardīgarānbi‘aysh
u ṭarab khurramand u shād / Mā rā gham-i nigār buvad māyih-yi surūr).ForagooddiscussionofḤāfiẓ’s
preferenceoflove’sgrief(gham)overjoy,seeKhurramshāhī,Ḥāfiẓ-nāma,I,pp.606–7.
Ḥāfiẓ and the School of Love in Classical Persian Poetry 139