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(^364) Lāhūrī,Sharḥ-i‘irfānī, IV, p. 2566. In confirmation of the rectitude of Ḥāfiẓ’s abhorrence of sycophan-
tic fawning over the hands of so-called holy men, Khurramshāhī (Ḥāfiẓ-nāma, II, p. 1097, in his com-
mentary on this line) cites Imām ‘Alī’s dictum: ‘Do not kiss the hand of anyone except the hand of a
woman by way of sensual passion [shahwat] or a child by way of compassion [raḥmat].’
(^365) Once:naẓarbāzān; twice:naẓarbāzī’yi; thrice:naẓarbāzī; and four times:naẓarbāz.
(^366) Fouchécour, ‘Naẓar-bāzī:le jeux du regard selon un interprète de Hāfez’, p. 5. Seeghazals 31: 9;
47: 9; 305: 2, where both terms (naẓar-bāzandrind) are mentioned together; and 107: 11 (ṣūfiyānand
rind).
(^367) Fouchécour, ‘Naẓar-bāzī’, p. 6. Seeghazals 188: 1; 206: 3; 268: 8; 271: 3; 349: 7.
(^368) Dīvān-iḤāfiẓ, ed. Khānlarī,ghazal305: 2.‘Āshiqurindunaẓar-bāzamumīgūyamfāsh/Tābidānīkibi
chandīnhunarārasta’am!
(^369) Khurramshāhī,Ḥāfiẓ-nāma, I, pp. 705–6. See also Āshūrī,‘Rindīvanaẓar-bāzī; Fouchécour, ‘Naẓar-bāzī’,
pp. 3–10.
(^370) Sharḥ-i‘irfānī-yiDīvān-iḤāfiẓ, I, p. 428.
(^371) Ibid., IV, p. 2562.
(^372) Cf. Sa‛dī’s lines in theqāṣīdabeginning:Har‘ādamīkinaẓarbayikīnadāradudid/bi-ṣūratīnadahad
ṣūratī’stlāya‘qil(Kulliyāt, p. 728), repeated in anotherqāṣīda(beginning:Bi-hīchyār...) in this form:Har
‘ādamīkinaẓarbayikīnadāradudid/bi-ṣūratīnadahadṣūratī’stbardīvār(ibid., p. 720).
(^373) Dīvān-iḤāfiẓ, ed. Khānlarī,ghazal154: 3.
(^374) Cf. Pūrjavādī’s analysis of this verse, ‘Rindī-yi Ḥāfiẓ’,Bū-yi jān, pp. 234–5; 246. The other verses
include: ‘To be a lover is the wont and way of inspired libertines who suffer adversity...’ (Dīvān-iḤāfiẓ,
ed. Khānlarī,ghazal155: 4); ‘Initially it appeared an easy thing to learn the art of love and the inspired
libertine, but how I’ve eaten out my heart and soul in pursuit of this lore!’ (ibid.,ghazal301: 2). Also,
cf.ghazal131: 7.
(^375) Chūnmadhhab-iqalandarrindīu‘āshiqī-ast/Rindānamāṭārīq-iqalandargirifta-īm.In Shāh Ni‘matullāh
Walī,Kulliyāt-iash‘ār-iShāhNi‘matu’llāhValī, ed. Nurbakhsh,ghazal1125: 3.
(^376) Chūnrūzrawshan-astkimārindu‘āshiqīm/chūnṣubḥdarparastash-irū-yitūṣādiqīm.InDīwān-iKamāl
Khujandī, ed. Shidfar, II.1,ghazal668: 1, p. 695.
(^377) Cf.Dīvān-iḤāfiẓ, ed. Khānlarī,ghazal338: 1, 4.
(^378) Ibid.,ghazal329: 3.
(^379) Ibid.,ghazal310: 1, 3. Translation of v. 3 by Peter Russell.
(^380) Dārābī,Laṭīfa-yighaybī, p. 90.
(^381) Risālahā-yiShāhNi‘matu’llāhValī, I, pp. 231–2.
(^382) Dīvān-iḤāfiẓ, ed. Khānlarī,ghazal271: 4.
(^383) ‘The Kingdom of this World flourishes through pious deeds, ascetical exercises and austerity, and pre-
serving one’s honour and fair name intact, while therind’s work lies precisely in relinquishing and
disregarding such actions, in destroying and disengaging himself from all material things. It is in this
sense of the word that the inspired libertine, metaphorically speaking, “sets the world on fire’.”
Pūrjavādī, ‘Rindī-yi Ḥāfiẓ’,Bū-yijān, p. 233.
(^384) Kulliyāt, ed. Furūghī, p. 606.
(^385) The term ‘Sufi robe’ (khirqa) is used 54 times in theDīvān; in every instance his usage is derogatory,
symbolizing insincerity, impurity and hypocrisy.
(^386) For example, more than half of the 16 references to the term ‘royal crown’ (tāj) in theDīvānare
derogatory.
(^387) Dīvān-iḤāfiẓ, ed. Khānlarī,ghazal78: 4.
(^388) Ibid.,ghazal403: 9.
(^389) Ibid.,ghazal445: * (jāhil= lout).
(^390) See Ātashisawdā, ‘Zabān-i ‘āmmiyāna darghazal-i Ḥāfiẓ’, pp. 85–112.
(^391) Speaking of Iblīs’ experience of tribulation in love of God, ‘Ayn al-Quḍāt Hamadhānī writes: ‘Do you
know what Love’s touchstone is? One is affliction [balā] and wrath [qahr], and the other is blame
[malāmat] and maltreatment [madhillat] ... One must suffer torment in love yet persevere in fidelity. In
ḤāfiẓandtheReligionofLoveinClassicalPersianPoetry