68
(^289) De Bruijn, ‘Rind’,EI (^2) , VIII, p. 531;idem., ‘TheQalandariyyatin Persian Mystical Poetry, from Sana’i
Onwards’, pp. 75–86; see also Skalmowski, ‘LeQalandarchez Ḥāfeẓ’, pp. 275–86.
(^290) Javad Nurbakhsh,SufiSymbolism, vol. 6, pp. 123f.
(^291) On Ḥāfiẓ andqalandariyyadoctrine, see Bukhārā’ī,Farhang-iash‘ār-iḤāfiẓ, pp. 551–5; De Bruijn, ‘Hafez’s
Poetic Art’, pp. 473f.
(^292) Zarrīnkūb,Azkūcha-irindān, p. 4; Mazār‘ī,Mafhūm-irindīdarshi‘r-iḤāfiẓ, pp. 55ff.; Khurramshāhī,
Ḥāfiẓ-nāma, I, pp. 404–6; Āshūrī,‘Irfānurindīdarshi‘r-iḤāfiẓ, pp. 287–303.
(^293) Dīvān-i‘Aṭṭār, ed. Tafaḍḍulī, p. 64.
(^294) Trimingham,TheSufiOrdersinIslam, pp. 266f., citing Suhrawardī’s‘Awārif.
(^295) Zarrīnkūb,Justujū’īdartaṣawwuf-iIrān, pp. 336ff.
(^296) T. Yazizi, ‘Ḳalandariyya’,EI (^2) , IV, p. 473; on Sāvī and theqalandars, see Ahmet Karamustafa,God’sUnruly
Friends, pp. 40–4.
(^297) Bardar-imaykadarindān-iqalandarbāshand/kaysatānandvadahandafsar-ishāhanshāhī.InDīvān-iḤāfiẓ,
ed. Khānlarī,ghazal479: 3.
(^298) See Richard Onians,TheOriginsofEuropeanThought, pp. 343–8, cited by Hyde,Trickster, p. 43.
(^299) In Shelley,CompletePoems, p. 334;Hellas, II: 766–806.
(^300) Cf. George Herbert’s memorable verse (from the poem ‘Content’): ‘Give me the pliant mind whose
gentle measure / Complies and suits with all estates; / Which can let loose to a crown, and yet with
pleasure / Take up within a cloister’s gates.’
(^301) Dīvān-iḤāfiẓ, ed. Khānlarī,ghazal174: 6–7.
(^302) Ibid.,ghazals 174: 7; 442: 6.
(^303) Ibid.,ghazals 79: 7; 366: 2; 389: 8; 479: 3.
(^304) On which, see Mu‘īn,Ḥāfiẓ-ishīrīn-sukhan, I, pp. 436–7; Rajā’ī Bukhārā’ī,Farhang-iash‘ār-iḤāfiẓ, pp.
551–5. Cf. Ritter’s discussion (Ocean, pp. 502–6) of Ḥāfiẓ’sqalandariyyāt.
(^305) Murtaḍawī in hisMaktab-iḤāfiẓ, pp. 113–47, devotes an entire chapter to hismalāmatīthought and
Mu‘īn features an extensive discussion of the same in hisḤāfiẓ-ishīrīn-sukhan, I, pp. 425–37. See also
the following note.
(^306) Adapted from Khurramshāhī, ‘Andīshahā-yi malāmatī-yi Ḥāfiẓ’, in hisChārdahravāyat, pp. 74–86; also
reproduced in idem.,Ḥāfiẓ-nāma, II, pp. 1090–7, where suitable verses from theDīvānare given to
illustrate each doctrine.
(^307) Bausani (ReligioninIran, p. 221) believes that the historical origins of Muslimmalāmatīmysticism should
be sought in Christianity. The probable connections between the Christian and Muslimmalāmatīforms of
spirituality have recently been highlighted by Sergey Ivanov,HolyFoolsinByzantiumandBeyond, ch. 13.
(^308) Cynthia’sRevelsIII: 3.15–16.
(^309) Milton,ParadiseLost, III, vv. 47–56 inMilton:CompleteShorterPoems, p. 472. Carey’s erudite notes refer-
ence the citations from Seneca and Jonson given above.
(^310) William Blake, ‘The Marriage of Heaven and Hell’, inBlake:CompleteWritings, p. 152.
(^311) Khurramshāhī, ‘Andīshahā-yi malāmatī-yi Ḥāfiẓ’, in hisChārdahravāyat, p. 75.
(^312) See my ‘The Esoteric Christianity of Islam: Interiorisation of Christian Imagery in Medieval Persian Sufi
Poetry’, pp. 127–56, and my ‘Sufi Symbolism and the Persian Hermeneutic Tradition’, pp. 255–308.
(^313) Dīvān-iḤāfiẓ, ed. Khānlarī,ghazal356: 3. Lāhūrī (Sharḥ-i‘irfānī, IV, pp. 2434–5) offers a lengthy theosoph-
ical explanation of this line, the gist of which is that the technical term ‘eyebrow’ refers to ‘the two
bow’s length’ (qābaqawsayn)mentioned in Qur’ān, LIII: 9 in reference to Muḥammad’s vision of God. This
is ‘the station of all-inclusive divine Unity [waḥidiyyat] which encompasses the two arcs of [Necessary]
Being and Possibility, and is also the Muḥammadean Station’. ‘Having one’s work unclenched or opened
up’ indicates realization of this spiritual station in which ‘one’s own essence and attributes become
transformed into God’s Essence and Attributes’. Since this station pertains to Muḥammad in particular,
anyone who realizes this station must have a character of similar stamina to the Prophet’s capable of
enduring blame and abuse ‘since blame has a great effect in purifying love’. He concludes that this verse
‘indicates the poet’s realization of the station of the two bow’s length’ and having suffered so much
blame, like the Prophet, ‘his affairs were made to prosper (“be opened”) through attaining that station’.
ḤāfiẓandtheReligionofLoveinClassicalPersianPoetry