Intl. J. Humanities (2015) Vol. 22 (1): (87-108)
Hafiz and Morabete (Stationing): An Analysis of Mahdaviyyat in Hafiz Poetry Based on the Couplet 235/2
Khadijeh Hajiyan1, Ebrahim Khodayar 2
Received: 2013/12/1 Accepted: 2014/9/29 Abstract This study is accomplished in order to find out whether the following piece of verse can be considered as the sign of Mahdaviyyat in Hafiz’s worldview: ‘Before the cavalry of his fancy, the black and the white of my eye, I sent; in the hope that the imperial horse rider might come back.’ (Hafiz Diwan ed. Ghani & Ghazvini 235/2. ) The authors hypothesize that Hafiz has reflected a prospective climate in the aforementioned ghazal (lyric) and taking his life and other allusions in his Diwan into consideration, it could at least be said that there are views which can be counted as to be in accordance with Mahdaviyyat philosophy. It also shows that Hafiz had been acquainted with Morabete (stationing), which is an old Islamic tradition being stressed by Holy Prophet and Shia Imams. Using descriptive-analytic approach, this study is about to analyze this tradition from the point of view of Quran and Islamic narrations. The findings of this study can play a basic role in true analysis of this ghazal, tracing Hafiz’s belief in Mahdaviyyat vision, and in the definition of Morabete (stationing).
Downloaded from eijh.modares.ac.ir at 3:08 IRST on Friday October 1st 2021 Keywords: Hafiz; Eulogy; Morabete (Stationing); Rebat; Mahdaviyyat (Islamic Messianic Vision); Mahdi Mo‘ud (Islamic Promised Last Day Savior).
1.Assistant Professor [email protected]. 2. Associate Professor of Persian Language and Litrature at TMU [email protected]
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Introduction (Hafiz Divan 235/2) There are important views about the advent Using descriptive-analytic method and of the Savior in almost all religions. Hafiz determining the theoretical and conceptual (1325-1389) is one of the greatest poets framework of the study, the authors have who have been commenting on this aspect used the interpretations of Hafiz’s poems in and one of its related customs: Morabete order to find some proofs of his belief in (stationing). He has also been pointing its Morabete in his poetry and worldview. The secrets out in his Divan. central question of this study is that whether As poetic mist has covered Hafiz’s life it could be said that the above mentioned and poetry, his poems have always been ghazal can be considered as a proof of possible to be interpreted in many different Hafiz’s belief in Mahdaviyyat vision and its ways. Basically, this fact can be counted as second couplet is possibly pointing to the the mystery of his poetry’s being immanent related custom of Morabete This study and having many different audiences in Iran hypothesizes that the second couplet of the and all over the world. Thus, it is no surprise aforementioned ghazal is a strong proof of to see many different and even paradoxical Hafiz’s belief in Mahdaviyyat vision and interpretations of some or all of his poetry’s this study opens doors to another new contents and meanings. Considering this horizon in the interpretation of Hafiz’s possibility of making different poetry in front of readers and researchers. interpretations of Hafiz’s poems, this study To draw a historical perspective of the Downloaded from eijh.modares.ac.ir at 3:08 IRST on Friday October 1st 2021 is about to analyze the existence of viewpoints of the interpreters of Hafiz’s Mahdaviyyat vision and the related custom poetry, we have consulted twelve creditable of Morabete (stationing) in his worldview interpretations of Hafiz’s Diwan and we based on the following couplet: have compared their comments on this ‘Before the cavalry of his fancy, the ghazal to draw out their similarities and black and the white of my eye, I sent; differences. A brief review of literature in the hope that the imperial horse rider shows that in most of earlier references, the might come back. commentators have not pointed to the
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custom of Morabete while interpreting this Theoretical and Conceptual Framework ghazal; but it can be said that almost all of Morphology them agree that considering this ghazal and Rebat /re(o)bât/, Morabet /morâbet/, and especially its second couplet, Hafiz is Morabete /morâbete/ eagerly awaiting for a dear person who is Rebat /re(o)bât/: is a single-triad infinitive away and hopes him to come back from his form of the root of rabt and also added-triad journey and he metaphorically sends his infinitive form of the same root in eyes as a black and white horse to escort “Mofa’ele” [Arabic] rhetoric verb category. him. It is meant as to hitch the horse in a secure Baha o’ddin Khorramshahi, an place; a specific place for the guards; an interpreter who does not consider Hafiz as a ambush or settlement for soldiers. (Ragheb Shia believer, is the first and the only Isfahani; 1944, under the entry of rabt) commentator who pointed this out and Also: what something is fastened to; heart; believed that there is a great metaphor in to keep on doing something; a group of five this couplet. He does not refrain to include horses or more being hitched somewhere; the possibility of Hafiz’s belief in one of inn; to safeguard a place where enemies Islamic traditions to be the base of his may pass; (Saiyah; 1967, with the entry of motive in composing that couplet. ‘This is rebat). Also: caravansary; inns on the road an old Islamic tradition which is being which accommodate caravans (in the related to Imam Zamn’s occultation.’ (Baha Orient); a place on roads where caravans Downloaded from eijh.modares.ac.ir at 3:08 IRST on Friday October 1st 2021 o’ddin Khorramshahi, 1990; 315-316) So, can rest and settle temporarily usually this study is probably one of the first ones consisting of some rooms for passengers which are analyzing Hafiz’s ghazal and some barns for horses and other according to the Islamic custom of animals; inn; a place being built for the Morabete and to creditable Shia anecdotes poor; accommodation for the poor; related to this old tradition. accommodation which is not devoted to a specific person such as convent or monastery; backrest and residence of
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scholars, professors, school teachers and so Mofa‘ele [Arabic] rhetoric verb category, on; what things (such as horses, water skins, meaning as to protect the boarders of etc.) are hitched to; heart; a herd of horses; Islamic territories and is the same as to keep on doing something; escort to preserve protect human bodies and lives, …this is someone and be ready to fight against like Jihad and fighting for the sake of God, enemies; awaiting for the next prayer time (Ragheb Isfahani; 1943, under the entry of after saying the present one (Dehkhoda; rabt); to reside on the boarders, to inhabit 1957 & Moein; 1998, under the entry of the boarders of Islamic territories to protect rebat); a group of horsemen (Moein; 1998, them; …to keep the horses ready on the under the entry of rebat) boarders to face the enemies; to be Morabet /morâbet/: watchful of connected with, to stay connected with, something, watchful of borders and (Dehkhoda; 1917 & Moein; 1957, under the boundaries, a sentinel who is keeping entry of Morabete); to be related to, to be horses at the borders where there may be connected to, (Anvari; 1961, under the entry confrontations with enemies; faith of Morabete). propagator (Dehkhoda; 1957 & Moein; 1998, under the entry of Morabet); being Terminology related to; Plural form: Morabetun1. In Theosophy Morabete /morâbete/: a single-triad Connotatively, the meaning of Morabete is infinitive form and also added-triad related to universe and theosophy. In Downloaded from eijh.modares.ac.ir at 3:08 IRST on Friday October 1st 2021 infinitive form of the root of rabt in theosophical Literature it is an allusion to
borders guardians. In Spanish, this term has changed 1. The appellation of the dynasty of Morabetun in to Almoravids and is used to refer to the Andalusia is drawn out of the same root. Their aforementioned rulers of Islamic territories. It is also ancestors were the first watchmen of Islamic borders necessary to mention that the word marbut, which in Africa and they ruled the Islamic territories of means holy man in French, is also from the same Spain for more than 62 years from 1086 to 1148 root. They were pious Muslim combatants who used (Mosaheb, 1926: 1571). Also, the society of to cover their faces as they traveled in deserts. Thus, Morabetun refers to the groups of Muslim guards they were called Molathamin, too, which means the living in rebats located on the shores of Senegal and masked men. Mauritanian rivers. They were called so as they were living in rebats, which were the bases of Islamic
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this world, where people enter from one aggressive enemies’ invasion. Those border side and exit from another (Sajjadi; 1958, protectors are named Morabets and their 403). Rebat in terminology refers to homes action is called Morabete’ (Mohaghegh where the people of God live. Those people Helli: 1987, 280 & Ameli: 1385, 130-1). are called the people of God as they are Also in some Islamic sources Morabetun there to protect the boarders of Islamic stands for religious scholars (Ehtejaj by territories for God’s sake and as a result, Tabarsi, cited from Makarem Shirazi: 1957, Muslims are living safely in their homes. 267). It is said that such people are going It is meant as if a believer keeps himself, through a deal with God, not with other his horse, and his weapons ready to face people. They prevent themselves to obey enemy forces on Islamic borders (Ibid). Devil’s temptations. Day and night, they This jurisprudent order is based on the 60th spend most of the time praying God, verse of Anfal surah of Holy Quran3. In that recalling Him, saying obligatory and non- verse Rebat al- Khail, as it means tied obligatory prayers, etc. ‘These are horses, is referred to a place where horses preliminary factors needed to convert a are kept. Allame Majlesi believes that devotee Morabet, living in a Rebat, to a Morabete is not subject to the presence of Mojahid.’ (Avaref al-Ma‘aref, cited from Imam. ‘..to keep horses ready is … Goharein: 1959, 6-7). insistently pleasant action’ (Majlesi ,1982: In Fiqh (Islamic Jurisprudence) 158-161) Downloaded from eijh.modares.ac.ir at 3:08 IRST on Friday October 1st 2021 Morabete is one of the Islamic jurisprudent Also you can find more about it’s being sentences which is generally defined under an insisted action in many other Islamic the entry of Jihad2. It means as ‘to protect sources, i.e. Allame Helli, 1986: 14&44; Islamic territory borders against Mohaghegh Helli, 1982: 280-1; Najafi,
2. Morabeteh is defined as to protect Islamic it by himself, he can send his horse or help people to territory borders even if there would be no present do so. (Mohaghegh Helli, 1987:280-1) Imam because it does not necessarily lead to war. It 3. “And prepare against them what force you can mostly aims to defend. If someone is not able to do and horses tied at their frontier to frighten thereby the enemy of Allah and your enemy …” (Holy Quran, Anfal:60)
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1978: 21 & 38-45. In Islamic law manuals, Both Shia and Sunni interpreters have this Morabete is seen as it is at least three discussed much, in interpretations of the and a maximum of forty days, and the 60th verse of the surah of Anfal. reward of a Morabete of more than forty Zamakhshari in Kashaf has defined Rebat days is as the reward of one who has been a as: ‘It stands for a group of horse riders Mujahid. (Tusi, 1986: 125-6; Ameli, 1989: who keep being ready to fight for the sake 382-5; Tusi, 1967: 2-8) of God’. (Zamakhshari, 1976, second part: 166) He cites from the Holy Prophet that he In Hadith (Islamic Anecdotes) interpreted force in that verse as arrows The Holy prophet once told: ‘Whoever does (ibid) and in the interpretation of the last Morabete a day or a night, it is as if he verse of Ale Imran following Rebat writes: continuously prays and fasts a month for the ‘It means as to stand on the borders and be sake of God.” (Zamakhshari: 1977: 491) vigilant and ready to fight as God says in Also: “Whoever keeps his horse ready to Holy Quran … “to frighten thereby the use it to protect the borders, it is necessitous enemy of Allah and your enemy” …’ to pay the charities to him; and if he himself (Zamakhshari, 1976, first part: 491) After asks someone to do so no one would be confirming Zamakhshari’s idea in allowed to reject him.’ interpretations of force, Ibn Kathir, another Imam Ahmad Hanbal cites: Sunni Quran interpreter, following the same ‘ … I heard the Holy Prophets words… He verse of Holy Quran indicates that the Downloaded from eijh.modares.ac.ir at 3:08 IRST on Friday October 1st 2021 said: “Whoever dies, the record of his reward of keeping horses ready to fight actions would be over except one who has against God’s enemies will be great. (Ibn been a Morabet for the sake of God. Such Kathir, c.1387) persons’ recorded good actions will be Majma‘ ul-Bayan Quran interpretation multiplied up to the resurrection day and he (a Shiite one) following the above won’t be subject to the punishment of the mentioned verse writes: grave. ‘The holy Quran has clearly stated that the In Qur'anic Interpretations Muslims must improve their defensive
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readiness before they would be subject to following the final verse of Ale Imran the ruthless pagans’ assault and Surah4. There is also a full description of the aggression. … The Holy Prophet has said first model of Morabete which is of Islamic that “…make your horses ready so that sentences in above mentioned Quran whenever you ride them it brings you self- interpretations. esteem and welfare.” …’ (Tabarsi, 1987: Of other subjects being stressed under 918-919). the entry of Morabete in Shiite anecdotes is, In Al-Mizan, another Shiite to prepare weapons and rides in the time of interpretation of Quran, following the same waiting for the advent of Promised Savior verse it is said that: in order to help him fight His enemies.’ ‘Kheil refers to horses and erhab means to Following the last verse of Ale Imran and frighten the enemies. This verse is generally the anectodeS being cited from Imam recommending that the believers must Sadegh (p.b.u. H.) many Shiite interpreters logistically make themselves ready for any has stressed that Morabete is a probable confrontation with Islam recommended tradition to help Imam adversaries.’ (Allame Tabatbaei, 1923: Zaman (p.b.u. H.). Yaghub Seraj says that I 220-7). asked Imam Sadegh (p.b.u. H.) about the In other Shiite Qur'anic interpretations meaning of that verse and He told me: ‘It such as the interpretation of Sayyed Ghotb means to stay with your Imam, be virtue and (1962: 776), Majma‘ ul-Bayan (Tabarsi, have pietism that leads to your glory and Downloaded from eijh.modares.ac.ir at 3:08 IRST on Friday October 1st 2021 1987: 918-919), Al-Mizan (Allame victory.’ (Mousavi Isfahani, 1962, 2:572, Tabatbaei, 1923: 220-7), Nemoune cited from Borhan interpretation). (Makarem Shirazi, et al. 1996, 3:336), and Following that verse, it is been cited Tasnim (Javadi Amoli, 2009, 16:778-788) from Imam Kazem (p.b.u. H.) in the same there are also full discussions about the interpretation that He said: ‘Be patient meanings and varieties of Morabete whenever you face sufferings, follow
4. “O you who believe! be patient and excel in your enemy of Allah, though you may be of the patience and remain virtue and be ready to fight the liberated” (Holy Quran, Ale Emran:200)
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reservation rules, and be prepared to fight sometimes buried. (Karimi, 1954: 58) for your Leader.’ (Ibid) Finally as the Islamic state became more A Brief Look at Semantic Evolution of powerful less defensive actions were “Rebat” in Islamic History needed to be done by Morabets. But still In the first century of the history of Islam residing Rebats was a recommended action Rebat was supposed to stand for Muslims’ and both due to readiness for Jihad and the military garrison houses, which were close deprivation and difficulties with which the to the newly seized Islamic territories. On residents of a Rebat were faced with, it is that period Rebats were mostly small supposed to be fully rewarded by God. castles with a watcher tower to observe Muslims supposed Morabete to be a kind of from and protect the borders. Thus, many of praying and as Rebats were usually far them were built on the newly established away gradually this word has been an borders of Islamic territories, especially equivalent for abbey and cloister. where there were more adversary forces. Sufis started to gather in Rebats to pray For instance, in Beikand which is a city God and practice self-denial for spiritual close to Bokhara more than one thousand discipline. (Sajjadi, 2005: 408) So, Rebats Rebats were built each included a group of had got another functional role that was Morabetun, who were ready to protect the scientific and educational function. This borders. (Narshakhi, 1943: 25) scientific function got such attraction that Out of many Islamic rulers of Andalusia, scholars and mullahs gathered there from Downloaded from eijh.modares.ac.ir at 3:08 IRST on Friday October 1st 2021 who had many of these Rebats built, we can diverse parts of Islamic territories. As an refer to Abd ul-Malek Ibn Ghatan Fahri instance, great Islamic scholar, the priest (ruled from 732-734) and his successor Imam Ghazi Abubakr Ibn Arabi, who Oqba Ibn Hajjaj Ghaisi. (Ayati, 1956:29) started his trip toward east from Andalusia, Due to its glorious position in Islamic entered Abu Sa’d Rebat which was located defensive thoughts, Rebat was supposed to next to the Nezamiah of Baghdad and be a sacred place in that the Islamic martyrs stayed there for a while. He met Imam who were killed in Jihad with pagans were Mohammad Ghazali there, and debated
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with him. (Labbf Khaniki, 2000: 95) (4) Like dust, dweller at the head of His path No doubt, 50 years inhabitance of great I have sat, in the desire that, by this way He scholars in such Rebats had converted those may come back. places to credible scientific centers. (5) If in the curve of His chaugan, my head Amongst the Rebats of Egypt, Maghrizi has goes not, of my head what may I say? And repeatedly referred to Athar Rebat, where to what work the head itself, comes back. was a place for Shafe’i jurisprudence (6) That heart, to which the tip of His two education and had a great library. Amongst tresses gave repose, think not that, in that the recent ones we can also refer to Sheikh heart rest comes back. Kabir Rebat of Panjeer in Shiraz, and Vast (7) Like the sea, the wave on the shore, my and Zuzani Rebats in Baghdad. (Dehkhoda, tear dashes not, if into my embrace His 1957 under the letter of “r” and the entry of waist comes back Rebat, cited from Shadd ul-‘Azar) (8) From the winter, what tyrannies that the Discussion nightingales endured, in the hope that, The context of Hafiz’s ghazal: (Hafiz’s aging, the fresh spring may come back. Divan: Ghani & Ghazvini, 235/2) (9) Hafiz! From the painter of destiny hope (1) O how benedict the time when the of that is that to my hand like the cypress, Beloved comes back. When to the desire of the idol may come back. the grief-stricken, the grief-consoler comes (Ed. Ghani & Ghazvini, 235/2, p. 219) back! Downloaded from eijh.modares.ac.ir at 3:08 IRST on Friday October 1st 2021 (2) Before the cavalry of his fancy, the black The Study of Editions and white horse of my eye, I sent in the hope This ghazal is selected from Ghani & that the imperial horse rider might come Ghazvini edition (Ghazal no.253) and is back. compared with Sayeh edition. Couplets no. (3) In expectation of His white poplar 3 and 7 are not found in Ghani & Ghazvini arrow, the heart of the prey keeps fleeing, edition. In Sayeh edition the order of in the fancy that, for hunting, He may come couplets 3 and 4 are reversed. But the back. context of the rest seven couplets is the
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same in both editions.5 Brief Look at the Structure of Ghazal Most contradictions among different 235/2 editions are about the word king in the second Despite differences in versions of verses, couplet. In many editions the word king is used dynasty means that the lyrics are not but in some others such as Ghani & Ghazvini contiguous and break. The theme of the and Sayeh poem describes the poet's parting from a the word cavalry is used. These contradictions beloved one for many years and as we have are being presented in the following table:A stressed eagerly waits for his return, and in
Table1 A contrastive view of different Hafiz Diwans about the intended ghazal Name of Name of Date of King/ Date of King/ No No Edition/Editor/Inter Edition/Editor/Interpreter Publication Cavalry Publication Cavalry preter Khalkhali 1 1423 Cavalry 13 Neysari 1979 King (ed.Manuscript) Khalkhali (Manuscript 2 1462 Cavalry 14 Khanlari 1983 King ed.) Khalkhali (Manuscript 3 1469 Cavalry 15 Zonnour 1983 King ed.) 4 Sudi 1501 King 16 Heravi 1988 King 5 Khatmi Lahuri 1591 King 17 Sayeh 1993 Cavalry 6 Ghodsi 1785 Cavalry 18 Khorramshahi 1994 Cavalry 7 Akbarabadi 1818 King 19 Eivazi 1997 King Downloaded from eijh.modares.ac.ir at 3:08 IRST on Friday October 1st 2021 8 Ghani and Ghazvivni 1941 Cavalry 20 Bargneysi 2000 King 9 Hashem Razi 1962 Cavalry 21 Servatian 2000 King Barzegar-e- 10 Jalali and Nazir Ahmad 1971 King 22 2003 King Khaleghi 11 Homayun Farrokh 1975 Cavalry 23 Estelami 2004 Cavalry 12 Eivazi and Behrouz 1977 King 24 Rastgou 2010 Cavalry
5. Except once in penultimate couplet where in with Him. But as there is the word spring in the Ghani & Ghazvini edition, which is the first second hemistich it seems that the first choice seems scientific corrective edition of Hafiz’s Diwan and is more sensible. first published in 1941, the word winter is replaced
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the final verse, hopes for a visit of that the one who is praised and is the basic beloved. There is also couplet or couplets in audience of this ghazal (Ghani, 2004: 261). this ghazal which are the topic of Among the interpreters, the following has controversial debates. the same idea: Homayun Farrokh (1975: The Rhythm and Content of the Ghazal 1439), Zolnur (2002:531), Bargneysi This ghazal is a song in the rhythm of: (1992: 278), and Barzegar Khaleghi (2003: mafa‘elon- fa‘alaton- mafa‘elon- fa‘alan”. 573). Estelami believes that considering This rhythm accompanied with some other this ghazal as a reflection of Shah Shoja’s present tense rhythms are considered trip to Azarbaiejan and Hafiz’s awaiting for suitable for anecdotal verses in which the him is merely a guess (Este‘lami, 2004: poet susurrusly talks to his audience.6 621-2)8. (Shamisa, 2004: 350) In this ghazal, Hafiz is eagerly waiting Hafiz’s Audience in this Ghazal for a beloved one to return from a trip and At the beginning of the poem, Hafiz gripes of being departed. He has considered describes the time when his beloved person himself as waiting on the road where his will come back as a blessing time. When he beloved one may return. This can be an returns all the sad will become happy again. evident of Hafiz’s constant awaiting He brings back happiness as a present to situation. Despite all contradictions that can them. Ghani has considered Shah Shoja‘7 as be seen in different editions of Hafiz’s
Downloaded from eijh.modares.ac.ir at 3:08 IRST on Friday October 1st 2021 6. No doubt, the selection of rhythm by the poet is praise such stupid man and had to compose those not intentional while composing and it is driven out fine lyrics to respond to these stupid verses.” of the theme rather than poet’s will … as Goethe (Ghazvini, 1998: 480) He adds in another place as: said: ‘a poet who thinks about rhythm while “Arabic poems and writings of Shah Shoja’ is very composing a lyric must be crazy.’ (Shfi‘i Kadkani, weak and full of semantic and syntactic 1997: 50) errors.”(Ibid: 482) However, considering this 7. Abolfavares Jalaloddin Shah Shoja‘ (ruled from Ghazal he says that probably Hafiz had composed it 1358 to 1384) was one of the kings of A’le Mozaffar on the days when Shah Shoja’ was away from Shiraz Kingdom. He was amongst the ones being praised in and Shah Mahmoud seized the city in late 1363 or Hafiz’s poems. Dr Ghazvini considering one of early 1364. He also stresses that this is not more than Shah’s poems responding to which Hafiz had a guess. composed, points to an expression used by Shah in 8. In another place Esteˊlami claims that Hafiz has that poem and says: ‘…The banality of these verses frequently used the expression of royal rider reveals the stupidity of their composer’ then he standing for the king or shah. continues as: “Poor Hafiz! Who was compelled to
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ghazal this couplet is cited in all editions. interpreting this couplet. He believes that a So, considering these evidences can it be strong allusion can be identified in this concluded that Hafiz’s end of waiting is the couplet and Hafiz must have been Promised Savior (Mahdi Mo‘oud) who is considered an old Islamic tradition while away and for whom Hafiz is waiting? As it composing it. An old tradition that is related is proven that Hafiz is well familiar with to Imam Zaman’s9 being away. Islamic traditions, and he firmly believes in First, he points to this fact that it is not Mahdaviyyat vision, so it is possible to merely Shia vision that believes in the consider Mahdi Mo’oud to be the intended revelation of an anticipated last day Savior beloved person in Hafiz’s ghazal or at least and there are many other Muslim sects of one of his intentions. This anticipation can Sunnis and Shias (such as Keysanieh, be traced in many other Hafiz’s couplets: Navousie, etc.) who have the same faith. Where stays our scout the breeze of morn, Anyway, amongst all these sects, it is Shia Estrangement’s pangs at night, I would to (the 12 Imams followers) who stress on him of benedict star and lofty rank recite. anticipating the coming Savior more than As this couplet shows Hafiz is waiting others and they consider this anticipation for the salvation morning to rise and his which may last long or short as a kind of beloved person to meet him and tell that praying and as will be rewarded by God. benedict one the story of his estrangement. They also consider such kind of It is needed to mention that benedict is anticipation as a social-religious act so that Downloaded from eijh.modares.ac.ir at 3:08 IRST on Friday October 1st 2021 among the names of Holiness Mahdi. This they have counted special praying such as word has also been used in the Nodbe orison for mosques and shrines, aforementioned ghazal. where somehow are said to be related to this Although Khorramshahi does not issue. The most important act is the act of believe in Hafiz’s being a Shia believer, he keeping their horses ready to help Him has pointed to the same issue while which is being mentioned in Hafiz’s
9. In Shia beliefs Imam Zaman is that Promised Savior.
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aforementioned ghazal. These horses were Chardin10, the French itinerary writer, supposed to be at the service of that reports that in Safavian Court they used to anticipated Savior, be used for fighting for keep two horses- a white one and a black him and be ready to take him to anywhere one- ready for Imam Zaman and His deputy. he wants. (Khorramshahi, 2003: 315-6) This black and white to which Hafiz Khorramshahi indicates that probably simulates his eye is a metaphor of this. Ibn Hafiz had been aware of an old Islamic Khaldoun11 also reports the same thing. As custom while composing this verse. (Ibid, Khorramshahi says, one cannot certainly 315) Servatian also adds: ‘They take the consider this metaphor usage as an evidence horse to a beloved and great person to ride of Hafiz’s being Shia believer, nor can he it.’ (Servatian, 2000: 782) For the same reject it. He adds the meaning of this reason Hafiz has used this metaphor and has couplet as: ‘I send my eye as a black and simulated his eye as a black and white horse white horse welcoming your cavalry, in the which is sent welcoming that anticipated hope that you, the imperial horse rider may beloved person. (Khorramshahi, 2000: 315) come back.’ (Ibid, 317) At the rest of ghazal the state of waiting Regarding the objections that mention is pictured more. He describes his love in the Safavis recent time compared to Hafiz’s different ways and the words being used to era, Khorramshahi adds: ‘as Islamic describe Him are all related. Finally he anecdotes show this costume of keeping wishes that destiny will lead him to meet his horses ready was an older costume being Downloaded from eijh.modares.ac.ir at 3:08 IRST on Friday October 1st 2021 beloved person. Do these couplets picture inherited by them.’ He cites some old Hafiz’s anticipation, too? Islamic anecdotal documents such as Kolayni and Mekial ul-Makarem, which
10. Jean Chardin: (1643 – 1713), was a French Khaldun in his Al-moghaddama writes: ‘Shias jeweler and traveller whose ten-volume book The believe that he will reveal himself on the last day era Travels of Sir John Chardin is regarded as one of the and will make the earth full of justice. This belief finest works of early Western scholarship traces back to an anecdote, which can be found in on Persia and the Near East. Tarmazi, from the holy Prophet (p.b.u.h) in this field. 11. Regarding Shia’s anticipation for promised They have been anticipating for Him since then and Mahdi and their related Morabete activities, Ibn thus they have called Him anticipated.’
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back to the 10th century and have stressed 2. Khatmi Lahuri: Abdorrahman Ibn on the importance of this costume. He also Soleyman (16th century) in his book mentions that Islamic sects, either Sunnis or known as Khatmi Lahuri while Shias, were all aware of this religious explaining Hafiz’s lyrics says: costume and used to observe it. ‘The beloved one in this ghazal refers to Views on Hafiz’s Verses Interpretations God and as I repeatedly mentioned in 1. Sudi: Mohammad Sudi Besnavi this book, there is no similar thing for (deceased about 1591-1597) has referred God to be compared with. But, the poet to this ghazal in his interpretation of can use simulation and metaphoric Hafiz poetry, known as the first complete technics to indirectly refer to Him. As the interpretation of Hafiz’s poetry and as holy Prophet says: “… I found my God Sudi interpretation of Hafiz’s Diwan. as the finest picture.” Everyone must Under the entry of this ghazal he says: know that the ultimate beloved thing in ‘to send the black and white horse of my eye universe is God and He may become means that I sent my eye as a black and heartsick of a man who does a sin or white horse welcoming that imperial commits a kind of discourtesy. horse rider in hope that he would come Therefore, He may cover Himself from back. This ultimately means that I am the heart of that man and not let him/her waiting for that beloved person, so that I be able to picture Him in his/her soul. hope I will meet him.’ He continues as: This makes that man fretted and for this Downloaded from eijh.modares.ac.ir at 3:08 IRST on Friday October 1st 2021 “Imperial horse rider semantically reason Hafiz says that he sends his heart refers to a king riding a royal horse, but eye welcoming Him in hope that He may here it stands for a beloved person whose let him to uncover the fine picture of God horse is highly qualified.” (Sudi Besnavi, in his soul…’ (Khatmi Lahuri, 1958: 1939: 1333-4) 1259-60)
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3. Akbarabadi:12 In his interpretation of 5. Khatib Rahbar: ‘I led the black and Hafiz’s poetry known as Badr ul-Shoruh, white horse of my eye to him and I hoped Akbarabadi does not point to the that unique imperial horse rider to take audience of Hafiz in this ghazal. It seems it and return soon. It means that I hope that he sees this ghazal as a composition Him to come back and I can meet him of romantic lyrics. He interprets the again.’ (Khatib Rahbar, 1961: 318) second hemistich of this couplet as: ‘I 6. Zolnur: ‘I stayed on the road, where you devoted my eye to be just waiting on the may come, in my imagination and hoped road of my beloved person …’(p.400) that most handsome one to return. My 4. Homayun Farrokh: Following late eye as a horse was sent to welcome Him.’ Ghani, Homayun Farrokh has identified (Zolnur, 1961: 530) this ghazal as a reflection to the unrests 7. Heravi: ‘I sent the black and white horse of Shiraz and the attacks of Jalayeri of my eye … to welcome His cavalry and Kingdom and finally the Kingdom of hoped that nimble horse rider to return Shah Mahmud. (2/1438) He sees this soon.’ (Heravi, 1958: 975). This ghazal as a description of the feelings of interpreter also adds additional the people of Shiraz and their hope for comments as: ‘The poet asks God to the return of Shah Shojaˊ. return his beloved person to him.’ (Ibid: ‘Facing his beautiful dream picture which 977) is reflected in my mind, I send the black 8. Khorramshahi: Khorramshahi is the Downloaded from eijh.modares.ac.ir at 3:08 IRST on Friday October 1st 2021 and white horse of my eye that has a only interpreter who believes that Hafiz speed of light welcoming Him and I hope has used an allusion in this couplet which that the dreamy picture of that unique points to Morabete. He explains this imperial horse rider may ride that horse couplet as follows: and come back as fast as possible.’ He ‘Welcoming your imminent return, I send says. (2/1439) the black and white horse of my eye. All
12. Akbarabadi was an Indian Hafiz expert who lived in the 19th century and deceased in 1877. His work about Hafiz first published in 1915 in India.
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my hope and desire, like other faithful They never take a black and white people who do stationing and keep their horse to be immolated; only caws and horses ready, is that imperial horse rider sheep are used for this end. Horses are would be back.’ (Khorramshahi, 2000: usually offered to important people to 313-7) ride them.’ Servatian has preferred the As it can be seen, almost all interpreters word king in this couplet instead of have considered the black and white of cavalry and as a reason points to the eye as a simulation in which Hafiz has word imperial rider. “He has simulated simulated his eye to a black and white his eye to a black and white horse that horse and has indicated that he will keep he sends to welcome that imperial this horse on the road to wait for his horse rider.” He also mentions that beloved person to return. cavalry is another smart combination to 9. Bargneysi: In addition to the description choose. As the pictures come to our of the simulation of the black and white imagination as a cavalry. But despite of eye to a horse, Bargneysi has briefly stressing on this point he still believes explained the whole couplet as: ‘I have that the combination of king is much been anticipating for Him to return so preferable. He also cites a friend whose that I can meet him again.’ (Bargneysi, idea is: ‘The cavalry is much more 2000: 279) Explaining the imperial horse beautiful and even if it is not indicated rider he states the same view as Dr. by any of the Hafiz’s editions, it is more Downloaded from eijh.modares.ac.ir at 3:08 IRST on Friday October 1st 2021 Ghani and like Abolfavares, he believes pleasant. The use of king here is not that this expression refers to Shah such musical.’ Finally he makes a Shojaˊ. guess that this ghazal may have been a 10. Servatian: ‘The horse is offered to a beginner work of Hafiz, or he may have dear guest to ride it. Cavalry stands for had some regards while composing it. a group of horse rider troops. It also (Servatian, 2000: 2/782-4) stands for the livestock of a country 11. Barzegar Khaleghi: ‘I have kept the that is usually taken out to pasture. black and white horse of my eye on
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your road in the hope that the imperial Hafiz’s time was the era of the tendency of rider would come back soon.” Iranian states to Shiism and not more than a (Barzegar Khaleghi, 2003: 573) He century and a half later, the Safavis as also referring to Dr. Ghani, believes establishing their kingdom (1501-1722), that this ghazal is composed in the era declared Shia as the official religion of the when Shah Shojaˊ had left Shiraz and it country. As it is certain that Hafiz had been was seized by Shah Mahmud. acquainted with the Islamic concepts such Estelami: ‘I have sent my eye as a black as Morabete, Rebat, and Morabet and as he and white horse to welcome you on the has explicitly used the word Rebat road from where you may return. It also somewhere in his poetry, it’s not unlikely means that I have been waiting for you that he may have been implicitly referred to so long.’ He explicitly rejects Dr. this issue in aforementioned ghazal. Ghani’s idea and believes that there is no clear relationship between the References composition of this ghazal and Shah [1.] Abd ul-Karim Jorbozedar (ed.), Diwan Shojaˊ. He also adds that despite Hafiz: Based on Ghani and Ghazvini Abolfavares’s claim that imperial horse Edition, (Tehran: Asatir, 1377 ‘AH’ (solar) rider had been of his titles, there are ) [2]. Abd ul-Lah Javadi Amoli, Tasnim : Tafsire many instances of the application of this Ghor’ane Karim XVI, Ali ’Eslami ed. expression in Hafiz’s poetry that are not
Downloaded from eijh.modares.ac.ir at 3:08 IRST on Friday October 1st 2021 (Qom : Asra, 1388 ‘AH’(solar) ) a bit related to Shah Shojaˊ. [3]. Abd ul-Mohammad Ayati, Andolos: Conclusion Tarikhe Hokumate Moslemin dar ’Orupa, Although Hafiz’s being a Shia is not proven (Tehran: Tehran University Press, 1376 yet and we are not going to stress on that ‘AH’ (solar) ) here, his tendency and acquaintance with [4]. Abd ul-Rahman Ibn Khaldun, Islamic and especially Shia beliefs is clear. Moghaddame-ye Ibn Khaldun I, Undeniably we can find some clear hints of Mohammad Parvin Gonabadi, (Tehran: Mahdaviyyat vision in his poetry. Basically, ’Elmi-Farhangi Publications. 1375 ‘AH’
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(solar) ) [11]. Abu Ja‘far Mohammad Ibn Hassan Tusi, [5]. Abu al-Ghasim Hossein Ibn Mohammad Al-Nahaya fi Mojarrad el-Figh va al- Ragheb Isfahani, Mofradate Alfaze Fatava (2nd ed.), (Beirut: Dar ol-Kitab el- Ghor’an: Tafsire Loghavi va Adabi Arabi, 1387 ‘AH’ (solar) ) Ghor’an II, trans. Gholam Reza Khosravi [12]. Ahmad Saiyah, Farhange Bozorge Jame‘e Hosseini, (Tehran: Ketabforushie Novin (9th ed.), (Tehran: Ketabforushie Mortazavi, 1363 ‘AH’(solar) ) Eslami, 1398 ‘AH’ (solar) ), [6]. Abu al-Ghasim Jar ul-Lah Zamakhshari [13]. Ali Akbar Dehkhoda, Loghatname, Kharazmi, Al-Kashshaf ‘an Haghayegh el- Tehran: National Parliament Press, 1336 Tanzil va ‘Oyun ol-Aghavil fi Vojuh el- ‘AH’ (solar) ) Ta’vil I&II, (Beirut: Dar ol-Fikr, 1977) [14]. ‘Allame Hassan Ibn Yusef Helli, Montah [7]. Abu al-Hasan ‘Abd ul-Rahman Khatmi al-Matlab fi Tahghigh el-Madhhab I & Lahuri, Sharhe ‘Erfanie Ghazaliate Hafiz, XIV, (Mashhad: Majma‘ ol-Bohuth el- ed. Baha’ ul-Din Khorramshahi and Eslamiya, 1412 ‘AH’) Kurosh Mansuri and Hossein Moti‘i, [15]. Amir Hushang Ebtehaj(ed.), Hafiz be (Tehran: Ghatre, 1378 ‘AH’ (solar) ) Sa‘ie Sayeh, (Tehran: Karname, 1376 [8]. Abu Ali al-Fazl Ibn el-Hassan, Majma‘ ol- ‘AH’(solar) ) Bayan fi Tafsir el-Ghor’an, ed. Saiyed [16]. Badroddin Akbar’abadi, (Badr ul-shoruh, Hashem Rasuli Mahallati and Saiyed Fazl (Delhi: Mojtabaei Press, 1915) ol-Lah Yazdi Tabataba’ei, Beirut: Dar ol- [17]. Bahador Bagheri, Vorudi bar Sharhe Sudi, Ma‘refa, 1408 ‘AH’) (1377 ‘AH’ (solar) ), poet no.24, pp. 8-13 [9]. Abu Ja‘far Mohammad Ibn Hassan Tusi, [18]. Baha’ ul-Din Khorramshahi, Zehn va Downloaded from eijh.modares.ac.ir at 3:08 IRST on Friday October 1st 2021 Tahdhib ol-Ahkam fi Sharh el-Maghna‘a L Zabane Hafiz II, 2nd ed. (Tehran: Nahid, el-Shaykh Mofid (8th ed.) VI, ed. Hassan 1379 ‘AH’ (solar) ) Musavi Khorasani, (Tehran: Dar ol-Kotob [19]. Behruz Servatian, Ghazaliate Hafiz, el-Eslamiya, 1407 ‘AH’) Naghd va Barrasi Dastnevis ha va [10]. Abu Ja‘far Mohammad Ibn Hassan Tusi, Nosakhe ’Elmi-’Enteghadi: Moshkel Al-Mabsut fi Figh el-Imamiya (3rd ed.) II, Nevisie Kalamat ba Moghaddame va (Tehran: Al-Maktabt ol-Mortazaviya Le Ta‘lighat. (Tehran: Negah, 1379 ‘AH’ ‘Ehya el-Athar el-Ja‘fariya, 1387 ‘AH’ (solar) ) (solar) ) [20]. Edmond Clifford Bosworth, Selselehaye
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Eslamie Jadid: Rahnemaye Gahshomari va ba ’Ust : Bazshenasie Siamye Mahbube Tabarshenasi, Freidun Badrei, (Tehran: Hafiz bar Asase Ghazali az Vei’, in The Center of Islam and Iran Studies, 1381 Mashregh-e-Mo’ud, no. 14 (Spring 1388 ‘AH’ (solar) ) ‘AH’(solar) ), 141-165 [21]. Fateme Karimi, ‘Moghaddame’i bar [29]. Khalil Khatib Rahbar, Diwan Ghazaliyat Shenakhte Rebat dar Iran’, in Essays of the Hafiz: ba Sharhe Vajeha va Abyat, (Tehran: Congress of History of Architecture and Safi Ali Shah, 1378 ‘AH’ (solar) ) Urbanism in Iran, (Tehran: Sazman [30]. Makarem Shirazi, et. al., Tafsire Nemune Mirathe Farhangi va Gardeshgari, 1374 (20th ed.) VII, (Tehran: Dar ol-Kotob el- ‘AH’(solar) ), pp. 506-510 Eslamiya, 1377 ‘AH’ (solar) ) [22]. Ghasem Ghani, Tarikhe ‘Asre Hafiz: [31]. Makarem Shirazi, et. al., Tafsire Nemune Bahth dar Athar va Afkar va Ahvale Hafiz, (26th ed.) III, (Tehran: Dar ol-Kotob el- (9th ed.) I&II, (Tehran: Zavvar, 1383 ‘AH’ Eslamiya, 1377 ‘AH’ (solar) (solar) ) [32]. Mohammad Bagher Majlesi, Behar ol- [23]. Gholam Hossein Mosaheb, Dayerat ol- Anvar: Al-Jami‘a fi Dorar el-Akhbar el- Ma‘aref Farsi I, (Tehran: Franklin, 1345 A’emmat el-Tahera XXVI, (Beirut, Al- ‘AH’ (solar) ) Mo’assesat el-Vafa’ Mer’at ol ‘oghul, 1403 [24]. Hasan’Anvari, et al., Farhange Bozorge ‘AH’) Sokhan IV&VII, (Tehran: Sokhan, 1381 [33]. Mohammad ’Este‘lami, Darse Hafiz: Naghd ‘AH’ (solar) ) va Sharhe Ghazalhaye Khaje Mohammad [25]. Hashem Razi (ed.), Diwan Hafiz, (Tehran: Shamsoddin Hafiz Shirazi (2nd ed.), (Tehran: Piruz 1356 ‘AH’ (solar) ) Sokhan, 1383 ‘AH’(solar) ) Downloaded from eijh.modares.ac.ir at 3:08 IRST on Friday October 1st 2021 [26]. Hossein Ali Heravi, Sharhe Ghazalhaye [34]. Mohammad Ghodsi, Diwan Hafiz, ed. Hafiz, ed. Zahra Shadman, (Tehran: Tanvir, Hasan Zolfaghari and Abolfazl Ali 1378 ‘AH’ (solar) ) Mohammadi, (Tehran: Ceshme, 1381 ‘AH’ [27]. Hossein Tabarsi Nuri, Najm ol-Thaghib: (solar) ) Dar Ahvale Hazrate Valie ‘Asr (8th. ed.), [35]. Mohammad Hassan Najafi, Javaher ol- (Qom: Masjede Jamkaran, 1384 ‘AH’ (solar) Kalam fi Sharhe Sharaye‘ el-Islam, (7th ed.) ) XXVII, (Beirut, Dar el-’Ehya’ el-Torath el- 28]. Ibrahim Khodayar and Khadije Hajian, Arabi, 1404 ‘AH’) (1389) ‘’An Siah Chorde ke Shirinie Alam [36]. Mohammad Ibn Ali Sadugh, Kamol ol-Din
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va Etmam ol-Ne‘ma (3rd ed.), ed. Ali Akbar Nashre Ney, 138 ‘AH’(solar) ) Ghaffari, trans. Mansur Pahlavan, (Qom: [45]. Mohammd Reza Shafi‘i Kadkani, Musighie Masjede Jamkaran, 1384 ‘AH’ (solar) ) She‘r (5th ed.), (Tehran: Agah 1376 ‘AH’ [37]. Mohammad Ibn Ja’far Narshakhi, Tarikhe (solar) ) Bokhara (5th ed.), trans. Abu Nasr Ahmad [46]. Mohammd Sudi Basnavi, Sharhe Sudi bar Ibn Mohammad al-Ghobadi, ed. Modarres Hafiz (3rd ed.), trans. ‘Esmat Sattarzade, Razavi, (Tehran: Tus, 1363 ‘AH’ (solar) ) (Tehran: Dehkhoda 1358 ‘AH’ (solar) ) [38]. Mohammad Ibn Ibrahim No‘mani, Kitab al- [47]. Mohammad Taghi Rashed Mohassel, Nejat Gheyba (5th ed.), trans. Saiyed Ahmad Fahri Bakhshi dar Adyan (2nd ed.), (Tehran: Zanjani, (Tehran: Dar ol-Kotob el-Eslamiya, Pajuheshgahe ‘Olume Ensani va Motale‘ate 1377 ‘AH’ (solar) ) Farhangi, 1381 ‘AH’ (solar) ) [39]. Mohammad Jamal ol-Din Ghasemi, [48]. Najm ol-Din Ja‘far Ibn el-Hassan Mahasen ol-Ta’avil: Al-Joz’ ol-Thalith, Mohagheghe Helli, Sharaye‘ ol-Islam fi Beirut: Dar ol-Fikr, 1978) Mas’el el-Harame va al-Haram (2nd ed.) I, [40]. Mohammad Mohammadi Reyshahri, Qom: Esma‘iliyan, 1408 ‘AH’) Montakhabe Mizan ol-Hikma I&II, trans. [49]. Parviz Natel Khanlari, Diwan Hafiz, Hamid Reza Sheykhi, (Qom: Dar ol-Hadith, (Tehran: Kharazmi, 1362‘AH’(solar) ) 1381 ‘AH’ (solar) ) [50]. Rahim Zonnor, Dar Jostojuye Hafiz: Tafsir [41]. Mohammad Mo‘in, Farhange Farsi (11th va Ta’vile Diwane Hafiz (4th ed.), (Tehran: ed.), (Tehran: Amir Kabir, 1377 ‘AH’ (solar) Zavvar, 1381) ) [51]. Rajab Ali Labbaf Khaniki, ‘Degardisi dar [42]. Mohammad Reza Barzegar Khaleghi, Mafhum va Karbarie Rebat’, in Tahghighate Downloaded from eijh.modares.ac.ir at 3:08 IRST on Friday October 1st 2021 Shakhe Nabate Hafiz: Sharhe Ghazalha Joghrafia’ei, no. 56&57 (Summer 1379‘ Hamrah ba Moghaddame, Talaffoze AH’ (solar) ), pp. 90-101 Vajegane Doshvar, dorostkhanie abyat va [52]. Rashid ‘Eivazi (ed.), Diwan Hafiz (2nd ed.), farhange estelahate erfani 2nd ed. (Tehran: (Tehran: Amir Kabir 1385 ‘AH’ (solar) ) Zavvar, 1384 ‘AH’ (solar) ) [53]. Rokn ol-Din Homayun Farrokh, Hafiz [43]. Mohammad Reza Jalali Na’eini and Nadhir Kharabati (2nd ed.) II, (Tehran: Asatir, 1369 Ahmad (ed.), Diwan Hafiz, (Tehran: Amir ‘AH’ (solar) ) Kabir 136 ‘AH’ (solar) ) [54]. Saiyed Ghotb, Fi Dhelal el-Ghor’an II (2nd [44]. Mohammad Rastgu, Diwan Hafiz, (Tehran: ed), trans. Mostafa Khorramdel, (Tehran:
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Ehsan, 1382 ‘AH’ (solar) ) 1379‘AH’(solar) ) [55]. Saiyed Mohammad Hossein Tabataba’ei, [60]. Saiyed Sadegh Sajjadi, Farhange Estelahat Tafsir al-Mizan VII, trans. Mohammad Reza va Ta‘birate ‘Erfani, (4th ed.) (Tehran: Salehi Kermani, Qom: Dar ol-‘Elm, 1342 Tahuri, 1378 ‘AH’ (solar) ) ‘AH’(solar) ) [61]. Salim Neysari (ed.), Daftare Degarsaniha [56]. Saiyed Mohammad Saiyed Nuh, dar Ghazalhaye Hafiz: Bargerefte az Panjah ‘Shakhsiyah Moslem Bain al-Fardiya va al- Noskheye Khatie Sadeye Nohom I&II, Jama‘eia ‘ala zau’ el-Kitab va al-Sonna’, in (Tehran: Farhangestan Zaban va Adabe Farsi Al-Shar‘iya va al-Derasat el-Eslamiya, no. 1385 ‘AH’ (solar) ) 29, (1414 ‘AH’), pp.169-236 [62]. Sirus Shamisa, Rahnamaye Adabiyate [57]. Saiyed Mohammad Taghi Musavi Isfahani, Mo‘aser: Sharh va Tahlile Gozideye She‘re Mekyal ol-Makarem fi Favayed el-Gha’em Farsi, (Tehran: Mitra 1383 ‘AH’ (solar) ) I&II, (Isfahan: Mehre Gha’em, 1383 ‘AH’ [63]. Zeyn ol-Din Ibn Ali ‘Ameli, Al-Rauzat ol- (solar) ) Bahiya fi Sharh el-Lom‘at el-Dameshghiya [58]. Saiyed Sadegh Goharein, Farhange Sharhe II, Qom: Davari, 1410 ‘AH’) Estelahate ‘Erfani V & VI, (Tehran: [64]. Zeyn ol-Din Ibn Ali ‘Ameli, Harir ol-Rauza Zavvar, 1379 ‘AH’ (solar) ) fi Sharh el-Lom‘a (10th ed.) I&II, ed. Ali [59]. Saiyed Sadegh Sajjadi and Ali Bahramiyan , Reza Amini and Mohammad Reza Ayati, Diwan Hafiz: Based on a Newly Found Very (Tehran: Samt, 1385 ‘AH’ (solar) ) Old Edition, (Tehran:Fekre Ruz,
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ﻣﺮاﺑﻄﻪ: ﺗﺤﻠﯿﻞ ﺳﺎﺣﺘﯽ از اﻧﺪﯾﺸﮥ ﻣﻬﺪوﯾﺖ ﺣﺎﻓﻆ ﺷﯿﺮازي ﺑﺎ ﺗﮑﯿﻪ ﺑﺮ ﻏﺰل: «ﺑﻪ ﭘﯿﺶِ ﺧﯿﻞِ ﺧﯿﺎﻟﺶ ﮐﺸﯿﺪم اﺑﻠﻖِ ﭼﺸﻢ» 1
ﺧﺪﯾﺠﻪ ﺣﺎﺟﯿﺎن2، اﺑﺮاﻫﯿﻢ ﺧﺪاﯾﺎر3
درﯾﺎﻓﺖ: 10/9/92 ﭘﺬﯾﺮش: 93/7/5
در ﯾﮑﯽ از ﻏﺰل ﻫﺎي ﻣﺪﺣﯽ ﺣﺎﻓﻆ (235 ﻗﺰوﯾﻨﯽ- ﻏﻨﯽ) ﺑﯿﺘﯽ دﯾﺪه ﻣﯽﺷﻮد، ﮐﻪ ﺑﻪ دﻟﯿﻞ وﺟﻮد ﻧﺸﺎﻧﻪﻫﺎﯾﯽ در ﺑﯿﺖ و ﻧﺸﺎﻧﻪﻫﺎي ﺗﮑﻤﯿﻠﯽ دﯾﮕﺮ در ﮐﻞ ﻏﺰل، ﺑﻪ ﻧﻈﺮ ﻧﻮﯾﺴﻨﺪﮔﺎن در ﺗﺄﯾﯿﺪ و ﺗﺤﻠﯿﻞ «اﻋﺘﻘﺎد ﺣﺎﻓﻆ ﺑﻪ اﻧﺪﯾﺸﮥ ﻣﻬﺪوﯾﺖ» ﺑﺮﺟﺴﺘﻪ و ﻗﺎﺑﻞ ﺗﺄﻣﻞ اﺳﺖ. اﯾﻦ ﻏﺰل در ﺣﺎل و ﻫﻮاﯾﯽ ﻋﺎﺷﻘﺎﻧﻪ ﺳﺮوده ﺷﺪه اﺳﺖ. ﻣﻌﺸﻮقِ ﻣﺬﮐﻮرِ در ﻏﺰل در ﺳﻔﺮ اﺳﺖ و از او ﺑﺎ ﻟﻘﺐ «ﺷﻬﺴﻮار» ﯾﺎد ﺷﺪه اﺳﺖ. ﻧﺸﺎﻧﮥ ﻣﻬﻢ دﯾﮕﺮ اﯾﻨﮑﻪ ﺣﺎﻓﻆ ﺳﺨﺖ ﭼﺸﻢ ﺑﻪ راه ﺑﺎزﮔﺸﺖ اوﺳﺖ: ﺑﻪ ﭘﯿﺶِ ﺧﯿﻞِ ﺧﯿﺎﻟﺶ ﮐﺸﯿﺪم اﺑﻠﻖِ ﭼﺸﻢ/ ﺑﻪ آن اﻣﯿﺪ ﮐﻪ آن ﺷﻬﺴﻮار ﺑﺎز آﯾﺪ(235/2) ﻓﺮﺿﯿﮥ ﻧﻮﯾﺴﻨﺪﮔﺎن اﯾﻦ اﺳﺖ ﮐﻪ ﺣﺎﻓﻆ در اﯾﻦ ﺑﯿﺖ ﺑﻪ ﯾﮏ رﺳﻢ ﮐﻬﻦ اﺳﻼﻣﯽ، ﮐﻪ در رواﯾﺎت و اﺣﺎدﯾﺚ رﺳﯿﺪه از ﭘﯿﺸﻮاﯾﺎن ﺷﯿﻌﻪ (ع) ﺑﺮ آن ﺑﺴﯿﺎر ﺗﺄﮐﯿﺪ ﺷﺪه اﺳﺖ، آﺷﻨﺎﯾﯽ و در ﺟﻬﺎن ﺷﻌﺮ ﺧﻮد ﺑﻪ آن اﻟﺘﺰام ﯾﺎ اﺷﺎرﺗﯽ داﺷﺘﻪ اﺳﺖ. اﯾﻦ رﺳﻢ ﯾﺎ آﯾﯿﻦ اﺳﻼﻣﯽ ﻫﻤﺎن «ﻣﺮاﺑﻄﻪ» اﺳﺖ ﮐﻪ در ﺑﯿﺖ دوم ﻏﺰل ﺑﻪ آن اﺷﺎره ﺷﺪه و در ﻣﻮﺿﻮع «اﻧﺘﻈﺎر ﻣﻬﺪي ﻣﻮﻋﻮد (ﻋﺞ)» از اﻋﻤﺎل ﻣﻬﻢ ﻣﺤﺴﻮب ﺷﺪه اﺳﺖ. از دﯾﺪﮔﺎه رواﯾﺎت ﺷﯿﻌﯽ ﻣﺮاﺑﻄﻪ ﻋﻤﻞ ﺑﺴﯿﺎر ﭘﺴﻨﺪﯾﺪه اي اﺳﺖ و ﺑﺮ ﻫﺮ ﻣﻨﺘﻈﺮ ﻻزم اﺳﺖ ﺗﺎ ﺑﺎ اﻣﺎم ﺧﻮد ﻣﺮاﺑﻄﻪ ﮐﻨﺪ. در اﯾﻦ ﺗﺤﻘﯿﻖ ﺑﺎ اﺳﺘﻔﺎده از روش ﺗﺤﻠﯿﻞ ﻣﺤﺘﻮا، اﺑﺘﺪا اﯾﻦ ﻋﻤﻞ و اﺻﻞ آن از دﯾﺪﮔﺎه رواﯾﺎت اﺳﻼﻣﯽ ﺗﺒﯿﻦ و ﺳﭙﺲ ﺑﯿﺖ ﻣﺬﮐﻮر ﺷﺮح ﺷﺪ. از آﻧﺠﺎ ﮐﻪ ﻧﺸﺎﻧﻪﻫﺎ و اﺷﺎرات ﻏﯿﺮ ﻗﺎﺑﻞ اﻧﮑﺎر در اﯾﻦ ﺑﯿﺖ و ﮐﻞ ﻏﺰل از ﯾﮏ ﺳﻮ و ﻫﻤﺴﻮﯾﯽ و ﻫﻤﺴﺎﻧﯽ Downloaded from eijh.modares.ac.ir at 3:08 IRST on Friday October 1st 2021 اﻧﺪﯾﺸﮥ ﻣﺮﮐﺰي ﻃﺮح ﺷﺪه در آن ﺑﺎ اﻧﺪﯾﺸﮥ ﻣﺤﻮري ﺣﺎﻓﻆ در دﯾﻮان وي در ﺑﺎرة ﻣﻬﺪوﯾﺖ از ﺳﻮي دﯾﮕﺮ ﻣﻄﺎﺑﻘﺖ دارد، آﺷﻨﺎﯾﯽ و ﺗﺄﮐﯿﺪ ﺣﺎﻓﻆ ﺑﺮاﯾﻦ رﺳﻢ ﺷﯿﻌﯽ را ﻧﻤﯽﺗﻮان اﻧﮑﺎر ﮐﺮد. دﺳﺘﺎورد اﯾﻦ ﺗﺤﻘﯿﻖ در ﺗﻔﺴﯿﺮ اﯾﻦ ﻏﺰل ﺣﺎﻓﻆ ﻧﻘﺶ ﮐﻠﯿﺪي دارد.
واژﮔﺎن ﮐﻠﯿﺪي: ﺣﺎﻓﻆ ﺷﯿﺮازي، ﻏﺰل ﻣﺪﺣﯽ، ﻣﺮاﺑﻄﻪ، اﻧﺪﯾﺸﮥ ﻣﻬﺪوﯾﺖ، اﻧﺘﻈﺎر ﻣﻬﺪي ﻣﻮﻋﻮد(ﻋﺞ).
1. اﯾﻦ ﻣﻘﺎﻟﻪ ﻣﺴﺘﺨﺮج از ﻃﺮح ﭘﮋوﻫﺸﯽ ﻧﮕﺎرﻧﺪﮔﺎن ﺑﺎ ﻧﺎم «ﻣﺮاﺑﻄﻪ» اﺳﺖ ﮐﻪ در ﻣﺮﮐﺰ ﺗﺤﻘﯿﻘﺎت زﺑﺎن و ادﺑﯿﺎت ﻓﺎرﺳﯽ داﻧﺸﮕﺎه ﺗﺮﺑﯿﺖ ﻣﺪرس در ﺣﺎل اﻧﺠﺎم اﺳﺖ. 2. اﺳﺘﺎدﯾﺎر زﺑﺎن و ادﺑﯿﺎت داﻧﺸﮕﺎه ﺗﺮﺑﯿﺖ ﻣﺪرس [email protected] . 3. داﻧﺸﯿﺎر، زﺑﺎن و ادﺑﯿﺎت داﻧﺸﮕﺎه ﺗﺮﺑﯿﺖ ﻣﺪرس [email protected].
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