take into account any of these quite demonstrable poetic and pedagogic influences of the Kāzarūnī
Shaykh on Ḥāfiẓ. For further discussion of Ḥāfiẓ’s relation to this Sufi master, also see Mu‘īn,Ḥāfiẓ-i
shīrīn-sukhan,I,pp.288–90.ThebestoverviewofḤāfiẓ’scloserelationshiptotheSufitraditionofhis
day (and excellently annotated critical refutation of Zarrīnkūb’s views on the same) is given by the
seminal article penned by the Markaz-i Taḥqīqāt-i fārsī-yi Īrān va Pākistān, ‘Gāmī-yi chandBā
Kāravān-iḤulla’.(^52) ‘Uthmān,Miftāḥ,p.111.ThepassageisfromMatthew(5:44):‘Donotresisttheonewhoisevil.Butif
onestrikesyouontherightcheek,turntohimtheotheralso;andifanyonewouldsueyouandtake
yourcoat,lethimhaveyourcloakaswell.’
(^53) Dīvān-iḤāfiẓ,ed.Khānlarī,ghazal318:5.
(^54) Ibid.,ghazal258:8.
(^55) Qur’ān,6:164.ThisthemeisrepeatedfrequentlyintheQur’ān;see:17:15;35:18,39:7.
(^56) Dīvān-iḤāfiẓ,ed.Khānlarī,ghazal78:1.
(^57) Muḥammad Dārābī (in his mystical commentary on Ḥāfiẓ,Laṭīfa-yi ghaybī, p. 85) asserts that this
couplet alludes to theḥadīth: ‘This world is farmland of the Next.’ Both Haravī (Sharḥ-iGhazalhā-yi
Ḥāfiẓ, I, p. 364) and Khurramshāhī (Ḥāfiẓ-nāma, I, p. 395) view these two couplets as paraphrasing
Qur’ān5:105–‘Oyouwhobelieve!Youhavechargeofyourownsouls.Hewhoerrscannotinjureyou
ifyouarerightlyguided.ToGodyouwillallreturnandHewilltheninformyouofwhatyeusedto
do.’ Both verses comprise versified paraphrases of the Sufi teachings of Amīn al-Dīn Balyānī to the
sameeffect–see‘Uthmān,Miftāḥal-hidāya,p.139.
(^58) Dīvān-iḤāfiẓ,ed.Khānlarī,ghazal78:2–3.Ḥāfiẓ’sideasandimageryinthisghazalcloselyimitateghaz-
alsbyNizārīQuhistānīandKhwājūKirmānī,writteninthesamemetreandrhyme.SeeDīwān-iKhwājū
Kirmānī,ed.Qāni‘ī,p.385;andDīvān-iḤakīmNizārīQuhistānī,pp.920–1;ghazal343.Seemy‘Sufismand
Ismā‘īlīDoctrineinthePersianPoetryofNizārīQuhistānī’,p.251,n.107.
(^59) SeethechapteronfaqrinBukhārā’ī,Farhang-iash‘ār-iḤāfiẓ,pp.509–23;alsocf.Khurramshāhī,Ḥāfiẓ-
nāma,I,pp.264–6.
(^60) Dīvān-iḤāfiẓ,ed.Khānlarī,ghazal262:3.
(^61) ‘Know that ascetic renunciation [zuhd] is the first station of disciples [murīdān].’ Bukhārī,Sharḥal-
ta‘arrufli-madhhabahlal-taṣawwuf,p.1219.
(^62) According to ‘Abdu’llāh Anṣārī, there are three degrees of devotion: to the world, to the hereafter,
andtoGod.Thezāhidlongsfortheseconddegree(ofthehereafter),butthelover/inspiredlibertine
(‘āshiq/rind)isdevotedonlytoGod(thethirddegree),andthusisfreedoftheworld,thehereafter,
from mankind, and his own personal self-finitude. See Field 5 (irādat) inSadmaydān, inMajmū‘a-yi
Rasā’ilFarsī-yiKhwāja‘Abdu’llāhAnṣārī,ed.SarvarMullā’ī,pp.262–3.
(^63) Dīwān-iKhwājaḤāfiẓ-iShīrāzī,ed.Anjawī-Shīrāzī,p.205.
(^64) IntheearlyMuslimmysticaltradition,fourdegreesofyearningorlonging(shawq)forGodaremen-
tioned, beginning with renunciation (zuhd), then fear (khawf), yearning for Paradise (al-shawqilā’l-
janna) and, lastly, Love for God (maḥabbali-Lāh), but from Anṣārī’s (d. 481/1089) time onwards, the
Sufi tradition in Persia jettisoned and largely rejected this early ascetic ideal of ‘yearning for par-
adise’infavourofthepureloveofGodintheheart(shawqal-qalb).Ihaveoutlinedthisdevelopment
inmyarticleonyearning:‘Shawḳ’,EI^2 ,IX,pp.376–7.SeeaswellPūrjavādī,‘Rindī-yiḤāfiẓ’,inhisBū-
yijān,p.271.
(^65) Pūrjavādī,‘Rindī-yiḤāfiẓ’,inBū-yijān,p.255.
(^66) Sharḥal-ta‘arruf,p.1220.
(^67) Dīvān-iḤāfiẓ,ed.Khānlarī,ghazal392:9.
(^68) ‘Aṭṭār,Tadhkirat al-awliyā’, ed. Isti‘lamī, p. 190. This same emphasis on humility is reflected in
Nietzche’ssaying,‘Manyaonehathcastawayhisfinalworthwhenhehathcastawayhisservitude’.
Nietzsche,ThusSpakeZarathustra, I, 17, inThePhilosophyofNietzsche, p. 65. Cited by Edinger,Egoand
Archetype:IndividuationandtheReligiousFunctionofthePsyche,p.27.SeemydiscussionofḤāfiẓ’sview
ofsinbelow.AsPūrjavādīpointsout:‘Theinspiredlibertineisendowedwith“works”buthisworks
arecompletelydifferentfromthoseoftheascetic.The“works”oftheinspiredlibertineestrangehim
ḤāfiẓandthePersianSufiTradition 191