(^131) Anṣārī,Ṭabaqātal-ṣūfiyya,pp.7,321;citedbyKhurramshāhī,Ḥāfiẓ-nāma,I,p.v.
(^132) Ibn Munawwar,Asrāral-tawḥīd, ed. Shafī‘ī-Kadkanī, pp. 302–3; cited by Khurramshāhī,Ḥāfiẓ-nāma,I,
p.v.ThesesayingswerealsocitedinmyfootnotetoBlyandLewisohn,Angels,pp.87–9,n.3.
(^133) ‘Ilāhī!Bīzāramazṭā‘atīkaymarābi-‘ujbandāzad;mubārakma‘ṣīatīkaymarābi-‘udhrāwarad!’
(^134) Dīvān-iḤāfiẓ,ed.Khānlarī,ghazal154:6.
(^135) ‘Uthmān,Miftāḥal-hidāya,p.103.
(^136) Mirṣādal-‘ibād,ed.Riyāḥī,p.71.
(^137) DāryūshĀshūrī,‘Irfānurindīdarshi‘r-iḤāfiẓ,pp.122–3.
(^138) Dīvān-iḤāfiẓ,ed.Khānlarī,ghazal75:8.Trans.byBlyandLewisohn,Angels,p.10.
(^139) Diwan-iḤāfiẓ,ed.Khānlarī,ghazal127:3.
(^140) Āshūrī,‘Irfānurindī,pp.128f.
(^141) Cf.thisverse:Man-isar-gashtahamazahl-isalāmatbūdam/Dām-irāhamshikān-iturra-yihindū-yitubūd
(Ioncebelongedamongthesoundandfit/thoughnowIamawandereradrift./YourpleatedHindu
ringlet was set as ruse / there on my way: I tripped the noose and took the bait), inDīwān-iKhwāja
Ḥāfiẓ-iShīrāzī,ed.Anjawī-Shīrāzī,p.77.Cf.thetermsalāmat(‘soundandfit’)employedbyRāzīinthe
abovepassageinexactlythesamesense;forfurthercomparisonsofsimilarterms,seeĀshūrī,‘Irfānu
rindī,pp.68–139.
(^142) Kashfal-asrār,III,p.297.
(^143) Dīvān-iḤāfiẓ,ed.Khānlarī,ghazal329:3.Cf.Lāhūrī,Sharḥ-‘irfānī,IV,p.2393.
(^144) Dīvān-iḤāfiẓ,ed.Khānlarī,ghazal332:6.
(^145) Ibid.,ghazal78:6.TranslationbyBlyandLewisohn,Angels,p.33.
(^146) MeasureforMeasureII.i.38,EscalustoAngelo.
(^147) ThisideaisbestexpressedbytheQājārPersianpoetMu‘tamidNishāṭ-iIṣfahānī(d.1244/1828)inthis
verse: ‘If one cannot behave with pious obedience then commit a sin one must: by hook or crook a
way must be found to gain the heart of the Friend!’ (Ṭā‘atazdastniyāyadguna’ībayādkard/dardil-i
dūstbi-harḥīlarahībayādkard.),Dīvān-iNishāṭ-iIṣfahānī,p.96,ghazal117:1.
(^148) SeeDaudRahbar’sGodofJustice:AStudyintheEthicalDoctrineoftheQur’an,whichanalyses90different
conceptsofdivineForgivenessintheQur’an.
(^149) A.J.Arberry’stranslationoftheQur’ān(3:134–5),slightlymodified.
(^150) Qur’ān3:156;40:7.
(^151) Qur’ān39:53.
(^152) Furūzānfar,Aḥādīth-iMathnawī,p.26,n.64.
(^153) Fourghazals at least (58: 1–3; 306: 3; 314: 10; 332: 5) in hisDīvāntestify to Ḥāfiẓ’s faith in God’s ulti-
materedemptionandforgivenessofallsins.Inmanyotherghazals,hebegsGodtoforgivehisfaults,
conceal his vices and overlook his sins, since ‘the good name of theSharī‘awill not be tarnished by
something so trite’ (219: 7). Basing himself on Qur’ān: ‘Do not despair of God’s mercy, Who forgives
allsins’(39:53),inghazal397(v.4),hereiteratesthedoctrineofthisangelicmessenger(surūsh):‘Bring
wine,fortheseraphimoftheUnseenrealmgivesgladtidingsthatthegraceofGod’smercyprevails
overall.’Lāhūrīexplainsthedoctrine:‘Theasceticrecluseaswellasthedrunkenlibertine,thepious
philanthropistaswellasthemiscreantsinnerallshouldhavehopeinGod’sgraceandmercy.’Sharḥ-i
‘irfānī-yighazalhā-yi-iḤāfiẓ,IV,p.2611.
(^154) Dīvān-iḤāfiẓ,ed.Khānlarī,ghazal279:1–3.
(^155) Aflākī,TheFeatsoftheKnowersofGod(Manāqebal-‘ārefīn),trans.JohnO’Kane,p.554.
(^156) Dīvān-i Ḥāfiẓ, ed. Khānlarī,ghazal178: 2. The entireghazalis discussedin extensoby Leili Anvar
above,pp.123–39.
(^157) Ibid.,ghazal219:6.ThereadingoffirsthemistichcitedhereappearsinfiveofKhānlarī’svariantman-
uscripts, although Khānlarī’s ownlectio(‘Cover the faults of a drunk like me under the skirt of your
forgiveness...’)demonstratesthispointwithequaleffectiveness.
(^158) Ibid.,ghazal468: 4, following here the variant reading ofrawnaq[for Khānlarī’sfasḥat],found in the
editionsofHaravī,Khurramshāhī,AnjavīShīrāzīandseveralothereditions.
(^159) RomeoandJuliet,II.iii.17–18.
ḤāfiẓandthePersianSufiTradition 195
coco
(coco)
#1