190
Reminiscences,pp.137–47;PerryandLehr(trans.),TheSandsofOxus:BoyhoodReminiscencesofSadriddin
Aini,pp.145–7;151–61;249ff.AtypicalpictureofamodernsanctimoniousAfghanzāhidisprovidedby
RoryStewartinThePlacesinBetween,pp.217–19.(^31) Dīvān-iḤāfiẓ,ed.Khānlarī,ghazal78:1.
(^32) AmoreliteraltranslationofthePersianphrasezāhid-ipākīza-sirishtis‘pure-naturedascetic’.Itshould
beunderlinedthatthisdescriptiveadjectivewasborrowedbyḤāfiẓfromthemaqṭa‘ofaghazal,writ-
ten in the same rhyme by Khwājū Kirmānī (d. 742/1342): seeDīwān-iKhwājūKirmānī, ed. Qāni‘ī, pp.
385–6,ghazal57:v.9,towhichḤāfiẓrespondedhere.
(^33) IsaacWatts,AbuseoftheEmotionsinSpiritualLife(1746),inJeffery(ed.),EnglishSpiritualityintheAgeof
Wesley,p.73.
(^34) Matthew,7:3.
(^35) Hudibras,ed.HenryG.Bohn(London:HenryG.Bohn,1859),CantoI,Part1,207–10,p.13.
(^36) Dīvān-iḤāfiẓ,ed.Khānlarī,ghazal258:8.
(^37) Fromhispoem‘Forebearance’.
(^38) Seemy‘TheMetaphysicsofJusticeandtheEthicsofMercyintheThoughtof‘AliibnAbiTalib’,pp.
108–46,wheretheoriginsofthisattitudearetracedbacktothePersianSufichivalrictradition.
(^39) SeeMathnawī,ed.Nicholson,I:1394–402; II:3027–45; II:881–5;IV:367–8.Ḥāfiẓ’smoraladvicetothe
ascetic in the first three verses ofghazal78 may be, I think, modelled on Rūmī,Mathnawī, II: 881–3,
Nicholson’s comment on which is relevant here: ‘Any one who regards the faults of his neighbours
insteadofhisownresemblestheidolaterwhoworshipsanidolinsteadofdevotinghimselftoGod.’
(^40) Dīvān-iḤāfiẓ,ed.Khānlarī,ghazal385:4.Trans.byBlyandLewisohn,Angels,p.21.AlthoughKhānlarī’s
lectioisrāz(secret), three of his manuscripts read‘ayb(fault), which is the reading we follow here
(thisisalsoQazwīnīandGhanī’slectio).
(^41) As Lāhūrī relates, the Prophet taught that only Imām ‘Alī (not ‘Umar, Uthmān or Abū Bakr) had
graspedthatthemainconditionforsalvationlayin‘revealingtheuprightvirtues[rāst]ofGod’sdevo-
tees and concealing their faults’. Lāhūrī moralizes that ‘indeed, being a dervish totally consists in
concealing the faults of people’ (Sharḥ-i‘irfānī-yiDīvān-iḤāfiẓ, IV, p. 2563). For the full story, see Bly
and Lewisohn,Angels, p. 90, n. 81. The emphasis of Ḥāfiẓ’s master on the virtue of abstaining from
censure of one’s neighbours is akin to Blake’s view that ‘Mutual forgiveness of each vice / Such are
theGatesofParadise’.Blake’sverseechoesalineintheDīvān,ed.Khanlari,ghazal476:7.
(^42) Ghanī,Baḥthdarāthār,p.124;Browne,ALiteraryHistoryofPersia,III,p.275.
(^43) Maḥmūdibn‘Uthmān,Miftāḥal-hidāyawamiṣbāḥal-‘ināya:Sīrat-nāma-iShaykhAmīnal-DīnMuḥammad
Balyānī,p.110.
(^44) Manṭiqal-ṭayr,vv.3013–16;trans.DarbandiandDavis,TheConferenceoftheBirds,p.155.
(^45) Thisisthethemeofghazal183: 2:‘Viewmyloveastheperfectionofthemystery ofEros,notasthe
taintofsin./Youknowthateveryonewithoutartistictalentendsupasacritic.’
(^46) Manṭiqal-tayr,vv.3026–7;trans.DarbandiandDavis,TheConferenceoftheBirds,p.155.
(^47) Pūrnāmdāriyān,Gumshuda-yilab-idaryā:Tā’ammulīdarma‘nāvaṣūrat-ish‘ir-iḤāfiẓ,pp.18–19.
(^48) Dīvān-i Ḥāfiẓ, ed. Khānlarī,ghazal76: 6. Ḥāfiẓ repeats exactly the same moral message elsewhere
(ghazal67: 10), stating even more bluntly that, ‘eternal salvation lies in causing no soul distress’
(Dilashbi-nālamiyāzārvakhatmkunḤāfiẓ/kirastigārījāvīddarkamāzārī-ast).
(^49) ForagooddiscussionofwhichseeMurtaḍawī,Maktab-iḤāfiẓ,pp.271–5.Mu‘īn(Ḥāfiẓ-ishīrīn-sukhan,I,
p.289)alsounderlinesthe‘deepinfluence’ofBalyānīonḤāfiẓ.
(^50) ‘Uthmān,Miftāḥal-hidāya,pp.112–16.
(^51) Ibid., p. 112. Note the near identity of terminology here between Balyānī’s dictum, Anṣārī’s epigram
(Harchinayrāḥat,nayṭā‘at,vaharchinayāzār,naygunāh) and Ḥāfiẓ’s verse:mabāshdarpay-iāzārva
harchihkhwāhīkun/kaydarsharī‘at-imāghayrazīngunāhīnīst!Ḥāfiẓ’s acquaintance with Balyānī’s
ownDīvān(unfortunately still unpublished!) is demonstrated by the number of verses where Ḥāfiẓ
imitates him, on which see Muḥammad Amīn Riyāḥī in hisGulgashtdarshi‘rvaandīsha-yiḤāfiẓ, pp.
217–18. ‘Abd al-Ḥusayn Zarrīnkūb’s dogmatic opinion (Azkūcha-irindān, p. 168) that Ḥāfiẓ actually
hadnoreal‘devotionalcommitment’(irādat)toBalyānīisnowdated,sincehedoesnotmentionnor
ḤāfiẓandtheReligionofLoveinClassicalPersianPoetry