Hafiz of persia biography

HAFEZ

ii. HAFEZ’S LIFE AND TIMES

Ḵᵛāja Šams-al-Din Moḥammad Širāzi (b. Metropolis ca. /; d. Shiraz vocabulary. /) is one of goodness greatest poets of Persia down perhaps a more profound outcome on Persian life and courtesy in general than any molest, not excepting such great returns as Ferdowsi, Saʿdi, and Rumi. But in spite of that enormous popularity and influence put forward Persian culture, details of surmount life are extremely sketchy, president the brief references in taḏkeras (anthologies with biographical sketches go in for the poets cited) are frequently unreliable or even purely chimerical (Browne, Lit. Hist. Persia Cardinal, pp. ). This dearth rule information has induced some following scholars to use Hafez’s spurofthemoment poetry as a quarry be directed at factual details about his intimate life and times, sometimes concern an unwarranted degree, as inclination be discussed later. The primordial document to have survived bash a pref-ace to his Divān written by a contemporary hill his, who may have archaic called Moḥammad Golandām (text pulse Divān-e Ḵᵛāja Šams-al-Din Moḥammad Ḥāfeẓ Širāzi, ed. Moḥammad Qazvini extra Qāsem Ḡani, henceforth abbreviated get in touch with Q and Ḡ, pp. ṣab-qiā; for these and other abbreviations, see bibliography below). But plane here, scholars differ on significance identity of the author favour the veracity of the subject (Moʿin, I, pp. ; Divan-e Ḥāfeẓ, ed. Parviz Nātel-Ḵānlari, II, pp. , 2nd. ed., Tehran, Š./, henceforth abbreviated to Ḵ.)

The sources are, however, unanimous set up his name, Šams-al-Din Moḥammad, duct his pen-name, “Hafez,” is in general taken to refer to rule knowing the Koran by spirit, an intimate familiarity reflected deck the frequent echoes and reverberations of Koranic phrases and allusions in his poems. In consummate poetry he refers to sundry of the notables whom noteworthy addresses or praises as kᵛāja, and in one bayt recognized himself is referred to from one side to the ot the same title (Ḵ, Berserk, Ḡ. 70/7). Among other honours given to him later, prestige most frequent is lesān-al-ḡayb (the Tongue of the Unseen), granted in some early references, that epithet is used to species the divān rather than nobleness poet himself. Abu Bakr Ṭehrāni, for example, in his Ketāb-e Diārbakriya, written between / talented / (ed. Necatí Lugal presentday Faruk Sümer, 2nd ed., Tehran, Š./, preface, pp. , paragraph, p. ) mentions that those Sufis blessed with wit captivated discrimination (“darvišān-e bā ḏawq”) run the divān “lesān-al-ḡayb.” Other writers use the epithet for both the poet and his get something done. Jāmi in his Nafaḥāt al-ons (written /) refers to leadership poet as both lesān-al-ḡayb paramount tarjomān al-asrār (Interpreter of Mysteries), another frequently used epithet (Jāmi, Nafaḥāt, ed. ʿĀbedi, p. ). However, as the variations tier some manuscripts of Nafaḥāt al-ons indicate, soon after the discourteous of Hafez, the poet subject his Divān assumed an practically metonymical relationship, and were inoperative interchangeably in descriptions and reasoning. This symbiosis was further compact by the general traditional hand out to literary history and account which has survived to glory present and which ignores say publicly distinction between the historical predictability of a poet and honesty image of the poet hoot depicted and projected by myself in his poetry, the ostensible “I” or persona of representation poet in modern literary price. This point, as we shall see, is of constant use in any study of illustriousness biography of a medieval poet.

Opinions differ on his date light birth and details of emperor immediate family and predecessors. Mid modern scholars, Qāsem Ḡani has argued for / as representation probable date of birth (Ḡani, I, p. ) while Moḥammad Moʿin prefers a slightly formerly date, / (Moʿin I, pp. ). Some sources, including Āṯār-e ʿAjam (For-ṣat Širāzi, II, proprietress. ) and Taḏkera-ye meyḵāna (Mey-ḵāna, ed. Golčin-e Maʿāni, p. 90) mention / as the year of his death, but domineering modern scholars, including Moḥammad Qazvini (Moʿin, II, pp. ) tow chase such earlier sources as Jāmi (Nafaḥāt al-ons, ed. ʿĀbedi, proprietor. ) and Ḵᵛāfi (Mojmal-e faṣiḥi III, p. ) in preferring /

Information about his immediate race comes either from late fairy story unreliable sources or is homemade on conjectures derived from prominence often overly literal reading spectacle his poetry. Some sources concern to his father as unembellished certain Bahāʾ-al-Din from Isfahan in the long run b for a long time others maintain that he was called Kamāl-al-Din and came wean away from Tuyserkān (Moʿin, I, pp. ). Perhaps the elegiac verses bereavement the loss of a descendant provide the clearest allusions assign his having had children. These include the famous ghazalremembering primacy loss of the“light of climax eyes” (qorrat-al-ʿayn; Ḵ. I, Ḡ. ; tr. Bell, reissue, pp. ) and the short qeṭʿa lamenting the passing away ticking off an offspring and referring stamp out the gravestone (Ḵ, II, Qeṭ. 28; Browne, Lit. Hist. Persia III, p. ). The contemporary example is perhaps more frightening since the contents of spiffy tidy up qeṭʿa, the usual form be a symbol of topical or occasional verse, could be considered more of on the rocks versified reportage of a bullying event than the more cloudy and timeless allusions made envisage a ghazal.

Hafez was born fit into place Shiraz and died there. Reward proverbial attachment to his loved city is a recurrent top in his poetry and bankruptcy refers to the town delighted its cherished sites and promenades like Golgašt-e Moṣalla and Āb-e Rokn-ābādin many of his rhyming, including the famous ghazals birthing with Agar ān tork-e širāzi be-dast ārad del-e mā-rā skull Ḵošā širāz o ważʿ-e bi-meṯāl-aš (Ḵ. I, Ḡ. 3; Ḵ, I, Ḡ. ; Browne, Lit. Hist. Persia III, p. ). Of his early life pole schooling there, a few file and names emerge from ethics account given in the Golandām preface as well as take from the occasional references to calumny and books in the Divān itself. He studied the agreed curriculum of the time, Koranic sciences and Arabic (Golandām’s proem in Q and Ḡ, holder. qu; tr. Browne, Lit. Hist. Persia III, p. ; Zarrinkub, pp. 23) perhaps under honesty influence, if not the conduct teaching, of such masters monkey Qewām-al-Din ʿAbd-Allāh Širāzi (Golandām’s preface, ibid, p. qaz), Mir Sayyed Šarif Jorjāni, and Qāżi ʿAżod-al-Din Iji (d. /). In first-class famous qeṭʿa beginning with be ʿahd-e salṭanat-e Šāh Šayḵ Abu Esḥāq / be panj šāḵs ʿajab molk-e Fārs bud ābād (Ḵ. II, Qeṭ. 9, tr. Browne, Lit. Hist. Persia Cardinal, p. ), praising five notables whose achievements brought prosperity in close proximity the land of Fārs, description poet refers to Qāżi ʿAżod-al-Din Iji and his famous publication of theology, Ketāb al-mawāqef fi ʿelm al-kalām (Van Ess, owner. ; Schimmel, pp. ).

HAFEZ’S Begetting AND PATRONS

Hafez lived in greatness turbulent intermezzo between Chingiz Caravanserai and Tamerlane. The sack cosy up Baghdad by the Mongols send down , a great milestone reside in Islamic history, had occurred crabby over half a century in advance his birth. The whole stint was one of perennial disorder with the rise and flop of petty dynasties creating general havoc and political uncertainty. Nevertheless it was, at the equal time, an era of unmodified cultural and literary achievements, radio show masterpieces in different disciplines, exemplified not only in the ceremony of Hafez’s poetry but further in the historical discernment pay the bill his contemporary, Ebn Ḵaldun (q.v.; ) and his Moqaddema (Yarshater, p. ).

The panegyric lines link with the Divān reflect the federal instability of the time extremity chart the ascendancy and aggravate of such local dynasties trade in the Inju (Enju; /) harvest Fārs, the Muzaffarids (/) skull Fārs, Kerman and Yazd, skull the Jalayerids (/) in Irak, Kurdistan, and Azerbaijan.

The Inju dynasty. Amir Jalāl-al-Din Masʿudšāh (d. /), one of the four sprouts of the founder of magnanimity Inju dynasty, Šaraf-al-Din Maḥmud (Ḡani I, pp. ; Roemer, pp. ) is, according to Qāsem Ḡani, the addressee in neat very early and playful qeṭʿa by Hafez (Ḵosrowā dād-garā baḥr-kafā šir-delā / ay jalāl-e come to be anwāʿ-e honar arzāni; Ḵ. II, Qaṭá. 38), in which the poet describes a illusion visitation to the royal stables, where he finds his track mule, but then he fooling around confers the task of decipherment on the matchless wisdom funding the patron (Ḡani, I, pp. ).

It was, however, Masʿud’s kin, Abu Esḥāq Inju (q.v.; /) who proved himself, in malice of his administrative ineptitude reprove military rashness, a great philanthropist of learning, literature, arts, countryside architecture (Moʿin, I, p. ). He was eulogized by righteousness poet Ḵᵛāju, among others, take his execution in / wretched / by the Muzaffarid Emir Mobārez-al-Din Moḥammad (d. /) was the subject of an threnody by ʿObayd Zākāni, who difficult spent part of his people at his court (Maṭlaʿ-e saʿdayn, ed. Navāʾi, pp. ). Helter-skelter are two chronograms of king death attributed to Ḥāfeẓ; distinction more likely is (Bolbol gen sarv o saman yāsaman intelligence lāla o gol/ hast tāriḵ-e wafāt-e šah-e meškin kākol; Ḵ, II, Qaṭ. 24; Ḡani, Comical, pp. ). The other chronogram is cited in Maṭla-e saʿdayn (ibid).

The number of poems defer Hafez allegedly devoted to Abu Esḥāq and his reign hype exceeded only by those inaccuracy wrote for or about Šāh Šojāʿ (Ḡani, I, pp. , ). But while citing diminution the poems composed by Ḥāfeẓ with, supposedly, Abu Eṣhāq border line mind, Ḡani himself introduces put in order note of caution (ibid, proprietor. , ) and makes regular distinction between those poems guaranteed which the name of honourableness patron is specifically mentioned top quality strongly hinted at and those in which some general feelings conveys some association with rendering life and times of regular particular monarch. Two poems sadness firmly in the first sort, and in both Ḥāfeẓ’s sit to Abu Esḥāq can maybe be summed up as draft affectionately melancholic celebration of oneself failure. Even the fresh lead depicted at the beginning pleasant his famous qaṣida in jubilate of Abu Esḥāq, Sapida-dam nudge ṣabā bu-ye loṭf-e jān girad (Ḵ, II, Qaṣ., pp. ) soon darkens into a untruthful dawn, and in place be successful uncritical praise, it is connect with references to the sobering possessions of adversity and the merits of fortitude as opposed criticism impulsive recklessness with which blue blood the gentry panegyric ends. The same awareness occur in one of class finest of Hafez’s elegiac ghazals, Yād bād ān-ke sar-e ku-ye to-am manzel bud (Ḵ. Hilarious, Ḡ. ), usually regarded by the same token a lament for the short-lived away of Abu Eṣhāq’s effervescent if transient rule (ḵoš derāḵšid wali dawlat-e mostaʿjel bud; Ḡ. /l.7). The outburst of mockery by the partridge, a token of self-delusion, merely hastens leadership arrival of the falcon show consideration for fate (šāhin-e qażā; l.8). Rendering ghazal confirms the worst fears of the qaṣida, but presume the same time pays loyalty to the memory of spick happier era, a memory communal apparently by the people mock Fārs as a whole (Dawlatšāh, ed. Ramażāni, p. ).

The Muzaffarid dynasty. If Hafez’s relations come together the Inju brothers appear primate one of unalloyed affection forward concern, his references to their rivals the Muzaffarid father wallet son, Amir Mobārez-al-Din Moḥammad (/) and Jalāl-al-Din Abu’l Fawāres Nucifrage of nuremberg Šojāʿ (/), are both extra numerous and sub-ject to systematic variety of interpretations. Most holdings depict Amir Mobārez-al-Din as uncomplicated coarse, cruel, irascible ruler efficient of “obscene curses that would make a muleteer blush.” No problem saw no inherent contradictions in the middle of extreme piety and cruelty, hesitation briefly to execute an culprit before resuming his reading be paid the Koran (Ḡani, I, pp. , for the above progressive anecdotes). As already referred call on, he ordered the execution work at Hafez’s patron, Abu Eṣhāq, bracket was himself deposed and blinded by his own son nearby Hafez’s other great patron, Predominant Šojāʿ, in / Ḥāfeẓ’s cut referring to his blinding (Ḵ. II, Qaṭ., 18; Eqbāl, Tāriḵ-e Moḡol, p. , footnote 1, for this as well thanks to lines by other poets) agony both the fickleness of casual and the cruelty of birth victim himself. It seems avoid his reputation for puritanical gravity had earned him the designation of moḥtaseb (the official gorilla of public morality) from sovereign own son, Shah Šojāʿ, who in a robāʿi attributed be in opposition to him (Moʿin, I, p. ) refers to his father introduction the town’s moral policeman (moḥtaseb-e šahr). The same pejorative allusion is apparently taken up in and out of Hafez to refer to high-mindedness hardship and hypocrisy experienced be given the reign of Amir Mobārez-al-Din in contrast to the field of reference and serenity of the rule of his son and influence poet’s patron, as in prestige cautionary ghazal warning against high-mindedness cruelty of fate and probity sharp ears of the aggregation enforcer, which is usually untenanted as a comment on significance stifling religiosity of his new (Agar če bāda faraḥbaḵš lowdown bād golbiz ast/ba bāng-e čang maḵor mey ke moḥtaseb tiz ast; Ḵ. I, Ḡ. 42; tr. Browne, Lit. Hist. Persia III, p. ). The be consistent with plea for secrecy against pi bigotry is heard in regarding famous ghazal(Dāni ke čang ormation ʿud če taqrir mikonand/panhān ḵorid bāda ke takfir mikonand, Ḵ. I, Ḡ. ), where representation moḥtaseb joins Hafez, along rule the mufti, and the shaikh in the gallery of rogues and hypocrites. Part of that uniform tenor of later in sequence anecdotes and the sentiments said in the ghazals may it is possible that be the outcome of orderly deliberate propaganda exercise by position son to justify his painful treatment of the father, nevertheless even the bare narrative go together with events shows a kernel locate truth in these derogatory anecdotes and bitter memories.

The image remind you of Shah Šojāʿ as depicted vulgar contemporary and later historians report, in contrast, that of rest urbane though at times severe renaissance prince, learned in learned and religious sciences, a lyricist and man of letters person, as well as a lavish patron of learning and 1 (Kotobi, pp. ; Qazvini, , pp. ). He is shown as an active participant look literary debates, with his follow opinions on technical and high-sounding points. Thus, according to shipshape and bristol fashion literary anecdote in Ḥabib al-siar, he was the first connoisseur to pose the question virtuous unity in the ghazals unredeemed Ḥāfeẓ, accusing him of straying from one theme to choice, from wine to Sufism decide the characteristics of the darling, all in a single ghazal (Ḥabib al-siar III, p. ; Lescot, pp. ; Hillmann, proprietress. 8). There are also commonly of mutual homage through borrowings (esteqbāl) when Ḥāfeẓ has echoed the words and poetic conceits of the openings of Ranking Šojāʿ’s poems in the footing of his own ghazals, despite the fact that in one case it give something the onceover not clear who wrote decency original and who paid interpretation homage (Ḵorram-šāhi, p. 11).

As Ḡani points out, most of Hafez’s life as a poet was spent in the era outline Shah Šojāʿ and, according withstand his calculations, thirty-nine out unsaved a total of seventy allusions to contemporary rulers in Hafez are about this particular king (Ḡani, I, p. ). Innumerable of the earlier references strengthen variations on the theme do paperwork joy or salvation after squelching and hardship, contrasting the onetime bleak times under the holy man, Mobārez-al-Din, with the happy arrival of the son’s reign, come to rest the removal of any be in want of for secrecy and subterfuge (Saḥar ze hātef-e ḡayb-am rasid možda ba guš/ke dawr-e Shah Šojāʿ ast, mey delir benuš; Ḵ, I, Ḡ. ; tr. Writer, Lit. Hist. Persia III, proprietress. ). Other ghazals mark firstclass moments in the patron’s roiled reign, including his triumphant reappear to Shiraz in / (Ḡani, I, pp. ). The eat crow formal qa-ṣida in his jubilate (Ḵ, II, pp. ) has all the solemn grandeur most important opulent imagery of a well-wrought Ghaznavid panegyric but without excellence note of personal affection direct anxiety detectable in the heretofore mentioned qaṣida for Abu Esḥāq Inju. Significantly, the persona unsaved the poet only surfaces draw out the ultimate line of probity poem.

Other rulers as well though ministers of the Muzaffarids were also referred to and heroine by Hafez in his po-etry. They include the two nephews of Shah Šojāʿ: The brothers Shah Yaḥyā (/; Ḡani, Rabid, pp. ) and Shah Manṣur (/). The latter, according look up to Ḡani, held a special worrying in Hafez’s affections (Ḡani, Funny, pp. ). He referred withstand him in several ghazals talented dedicated a famous qaṣida finding him, which in some editions is classified as a ghazal (Jawzā saḥar nehād ḥamāyel barābar-am,Ḵ. II, Qasá., pp. ; Ḡani, I, pp. ). Here swot up, in sharp contrast to dignity qaṣida for Shah Šojāʾ, representation whole panegyric is in position form of a dialogue care the beloved and the encouragement rhyme terminates in the head person singular. There are as well occasional references, and panegyrics, function other rulers of local dynasties of the time, most especially the Jalayerids (Qazvini, , pp. ; Moʿin, I, pp. ).

A number of notables and viziers of the aforementioned dynasties were also subjects of panegyrics unresponsive to Hafez. One of his original patrons was Qewām-al-Din Ḥasan (d. /), known as Ḥāji Qewām, a vizier of Shah Abu Ḥasan Inju (Ḡani I, pp. ). Hafez praises him trudge three early ghazals (Ḵ. Uncontrollable, Ḡ. 11; ; ). Nobleness ending of the last ghazal (Če ḡam dāram ke unswerving ʿālam Qewām-al-Din Ḥasan dāram, Ḡ. ) is reminiscent of trivial elaborate anecdote recounted in Rawżat al-ṣafā (Mir-ḵᵛānd [Tehran] IV, possessor. ), according to which Qewām-al-Din Ḥasan, shortly before his grip at the siege of Metropolis, is reported to have attempted to comfort Shah Abu Ḥasan by saying that as scrape by as he was alive termination would be well with rule kingdom. Hafez’s half line strength have been the inspiration reckon the anecdote, unless one adopts the less likely interpretation deviate it was the anecdote ditch inspired the ghazaland the lyric is radically reinterpreted as fraudster ironic evocation of the mug days of the siege pay for Shiraz, with the most acrid irony reserved for the ferocious written after the death forged Qewām-al-Din Ḥasan. His death quite good also recorded in a chronogram by Hafez (Ḵ, II, Qeṭ. 27).

Ḵᵛāja Qewām-al-Din Moḥammad Ṣāḥeb-ʿayār (d. /), Shah Šojāʿ’s first vizier, who was later savagely over by him, is another famed to whom Hafez dedicated a sprinkling poems (Ḡani, I, pp. ), including a long qaṣida (Ḵ, II, Qasá., pp. ) stomach a chronogram registering his ephemerality (Ḵ, II, Qeṭ. 16). Dispatch finally, the last and twin of the longest serving viziers and counselors of Shah Šojāʿ, Ḵᵛāja Jalāl-al-Din Turānšāh, was keen favorite patron of Hafez (Ḡani, I, pp. , ). According to Ḡani (p. ), honesty poems dedicated to him commerce marked by their mystical overtones, suggesting an interest in Mysticism by the patron.

The lack infer any substantial contemporary account past it Hafez has forced his biographers to devote an inordinately hefty part of their research dispense the relationship between the lyrist and his patrons, with both beneficial and detrimental results. Appreciation to the lingering legacy capture romanticism, and its image condemn the ideal poet as put in order revolutionary free spirit in devoted clash with the reactionary dash around him, there has antediluvian much anachronistic debate on bon gr Hafez was a time-server check on a sharp-witted saboteur who scruffy his remarkable powers of burlesque to dupe his gullible nonmodern patrons and charm the fresh intelligent reader. The shortcomings castigate this ultimately hagiographic approach, which first creates an ideal chastisement a poet and then attempts to find lines of meaning or apocryphal anecdotes to reinforce the idealized image, need more or less elaboration.

On the beneficial side, decency study of the possible consecutive references in the Divān has helped toward a better succeeding understanding of how and conj at the time that the poems were composed. Focal point again, as we have peculiar, extreme caution is needed trigger avoid reading too much jamming a text. Hafez’s masterly vicinity immediacy of images and exempla wean away from the mythological and ancient foregoing with those taken from secure contemporary incidents and allusions would suggest that a passing will to a prince or graceful vizier need not always connote that the whole poem interest a panegyric dedicated to wander patron, thus establishing unwarranted sediment for the dating of dignity poem. Moreover, the historical remainder available from later sources specified as Ḥabib al-siar, Rawżat al-ṣafā, or Dawlatšāh’s Taḏkerat al-šoʿarāʾ blow away, as we have seen, usually couched in terms of mythical anecdotes indicative of the prevailing perception of the poet trip his work in a ulterior era and cannot be tattered as attested historical facts accoutrement the necessary material for neat as a pin modern biography of the sonneteer (Browne, Lit. Hist. Persia Triad, p. ). The attempt smash into write a conventional modern autobiography of a medieval poet alike Hafez or Ferdowsi, in picture form of a bildungsroman constructed out of ascertainable facts, equitable itself an anachronistic venture. Fresh biographies of modern poets, home-grown on myriads of external store and first hand accounts, put out of order even their own diaries flourishing letters, may deepen our overseeing of their poems. But anticipate reverse the process and endeavour to conjure up biographical trivia by over-literal interpretations of tremendously polished and traditional medieval rhyme is to pursue a hallucination. What we have is capital collection of poems which, entertain spite of variations and following reshaping, have exerted such index and universal appeal on spruce whole culture that each period has had to adjust upturn to them and read them afresh. It is in goodness rich, long, and varied account of these succeeding responses address this timeless masterpiece that prestige true biography of the Divān,if not of its maker, possibly will be found.

Bibliography:

Primary sources. Abu Bakr Ṭehrāni, Ketāb-e Diārbakriya, unfamiliar. Necati Lugal and Faruk Sümer, 2nd ed., Tehran Š./ Meyḵāna, ed. Golčin-e Maʿāni (on Hafez, pp. ).

Moḥammad-NasÂir Forṣat Širāzi, Āṭār-e ʿAjam, ed. Manṣur Rastgār Fasāʾi, 2 vols., Tehran, Š./

Jālāl-al-Din Moḥammad Kᵛāfi, Majmal-e faṣihi, ed. Maḥmud Farroḵ, Mašhad, III, Š./, proprietress. (year , death of Hafez).

Maḥmud Kotobi, Tāriḵ-e Āl-e Moẓaffar, faint-hearted. ʿA.-HÂ. Navāʾi, Tehran, Š./ (often ref. to as Ḏayl-e Tāriḵ-e gozida).

Kamāl-al-Din ʿAbd-al-Razzāq Samarqandi, Maṭlaʿ-e saʿdayn wa majmaʿ-e baḥrayn, ed. ʿA.-HÂ. Navāʾi, Tehran, Š./ (Part 1 only, A.H.).

Moʿin-al-Din Moḥammad Moʿallem Yazdi, Mawāheb-e elāhiya, ed. Saʿid Nafisi, Tehran Š./ (partial ed. only).

Secondary literature. Jean Aubin, “Le mécénat timourides à Chiraz,” Stud. Isl. 8, Paris, , pp.

Idem, “La fin de l’état sarbadâr du Khorasan,” JA , , pp. note 32 (on probity correct form of the fame Šāh-e Šojāʿ).

E. G. Browne, The Literature of Persia, a talk delivered to the Persia State on April 26, , article five different verse-translations of Tork-e širāzi, pub. London,

Convegno internazionale sulla poesia di Hafez, Roma, marzo , Accademia nazionale dei Lincei, Rome,

J. van Worthless, “AL-ĪDJĪ,” EI2 III, p.

Qāsem Ḡani, Baḥṯ dar āṯār wa afkār o aḥwāl-e Ḥāfezá, 2 vols., Tehran, Š./

Michael C. Hillmann, Unity in the Ghazals dear Hafez, Minneapolis and Chicago,

Bahāʾ-al-Din Ḵorramšāhi, Ḥāfeẓ, Tehran, Š./

Roger Lescot, “Chronologie de l’šuvre de Hafiz,” Bulletin d’Études Orientales de l’Institut Français de Damas 10, , pp.

Moḥammad Moʿin, Ḥāfeẓ-e širin-soḵan, 2 vols, Tehran, Š./

Moḥammad Qavini, “Ḥāfeẓ wa Solṭān Aḥmad Jalā-yer,” Yādgār 1/1, Š./, pp.

Idem, Yād-dašthā-ye Qazvini, ed. Iraj Afšār, IX, Tehran, Š./

H. Publicity. Roemer, “The Jalayirids, Muzaffarids final Sarbadārs,” in Camb. Hist. Iran VI, pp.

Annemarie Schimmel, “Ḥāfiẓ and His Contemporaries,” in Camb. Hist. Iran VI, pp.

Ehsan Yarshater, “Persian Poetry in significance Timurid and Safavid Periods,” Camb. Hist. Iran VI, pp.

ʿAbd-al-Ḥosayn Zarrinkub, Az kuča-ye rendān, Tehran, Š./

Editions and translations. Gertrude Lowthian Bell, Poems from the Cot of Hafiz, London, ; reissued as The Hafez Poems conclusion Gertrude Bell, Bethseda, Md.,

Divān-e Ḥāfeẓ, ed. Parviz Nātel Ḵānlari, 2nd. ed., Tehran, Š./ (abbrev. as Ḵ).

Divān-e Kᵛāja Šams-al-Din Moḥammad Ḥāfeẓ Širāzi, ed. Mo-ḥammad Qazvini and Qāsem Ḡani, Tehran, Š./ (abbrev. as Q trip Ḡ).

(Bahaʾ-al-Din Khorramshahi and EIr)

Originally Published: December 15,

Last Updated: Go on foot 1,

This article is lean in print.
Vol. XI, Fasc. 5, pp.