Divani Hafiz
Divani Hafiz
Khwaja Shamsu-d-Din Muhammad-i-Hafiz-i-Shirazi
otherwise known as
lisanu-l-Ghaib and Tarjumanu-l-Asrar.
translated for the first time out of the Persian into English prose, with critical and explanatory remarks, with an introductory preface, with a note on Sufism, and with a life of the author,
by
lieut.-col. h. Wilberforce Clarke,
Volume 1
1891
Life of Hafiz
Khwaja Shamsu-d-Din Muhammad-i-Hatiz was born in the beginning of the fourteenth century at Shiraz.
He was of good family, of excellent education, and skilled in jurisprudence.
Immersed in poetic indolence, public life and honours had no charm for him. In youth, he engaged in friendship and indulged in conviviality ; but, afterwards, he devoted himself wholly to religion, observing austerity and embracing poverty.
Proud of his genius, he never accepted invitations to Courts.
Those who saw him little regarded him as a latitudinarian [not insisting on strict conformity to a particular doctrine or standard ; tolerant ; specifically tolerant of variations in religious opinion or doctrine]; those who saw him much, as an enthusiast. He was an enemy to conventionalism ; and acted on those broad and universal principles which, in every age and country, are the same.
He was a sufi and cared naught for the outward observances of the Kuran ; he regarded the Masjid as he regarded the Church ; and believed in the Eternal, whom the world reveres, as the Only Absolute Existence.
2. Daulat Shah says :
Hafiz, the king of the learned ones and the cream of the wise ones, was the wonder of the time. His speech is such that it cometh not into the criticising power of man. Verily, it hath the desire for the Hidden, and the taste of the order of فقر faqr and they call him Lisanu-1-Ghaib.J
Void of difficulty and plain, is his speech ; but in truths and divine knowledge (ma'rifat) its meanings are endless. Far below his degree, is the rank of poet.
In knowledge of the Koran, he is peerless ; in knowledge, outward and inward, un-equalled. From great desire for religion, he bowed not his head to the world ; and without difficulty earned a bare subsistence.
With deep love for Darvishes and Arifs, he used to associate with Rulers and Vazirs ; and, despite his excellence and perfection, with able youths. All he pleased ; with all, was pleased. He loved no verse save the ghazal.
3. The lofty and sublime language of Firdausi and the terse morality of Sa'di claim a high place in our esteem ; but, a place still higher, does the Divan-i-Hafiz claim.
In it, we discover the private life of a Persian ; his turn of mind ; and his thoughts and occupations.
4. Hafiz breathes originality in all his works ; scorns to imitate any authority but nature, or to use any art but art to conceal art ; has defects but only his own ; has beauties but only his own. He may be condemned ; he cannot be compared ; in no other country, was ever born a genius so rare. Eccentricity, the badge of the learned, and the companion of genius, was found in Hafiz to such a degree that the people deemed him to be inspired, and the sage, distraught.
Khwaja Shamsu-d-Din Muhammad-i-Hafiz-i-Shirazi
otherwise known as
lisanu-l-Ghaib and Tarjumanu-l-Asrar.
translated for the first time out of the Persian into English prose, with critical and explanatory remarks, with an introductory preface, with a note on Sufism, and with a life of the author,
by
lieut.-col. h. Wilberforce Clarke,
Volume 1
1891
Life of Hafiz
Khwaja Shamsu-d-Din Muhammad-i-Hatiz was born in the beginning of the fourteenth century at Shiraz.
He was of good family, of excellent education, and skilled in jurisprudence.
Immersed in poetic indolence, public life and honours had no charm for him. In youth, he engaged in friendship and indulged in conviviality ; but, afterwards, he devoted himself wholly to religion, observing austerity and embracing poverty.
Proud of his genius, he never accepted invitations to Courts.
Those who saw him little regarded him as a latitudinarian [not insisting on strict conformity to a particular doctrine or standard ; tolerant ; specifically tolerant of variations in religious opinion or doctrine]; those who saw him much, as an enthusiast. He was an enemy to conventionalism ; and acted on those broad and universal principles which, in every age and country, are the same.
He was a sufi and cared naught for the outward observances of the Kuran ; he regarded the Masjid as he regarded the Church ; and believed in the Eternal, whom the world reveres, as the Only Absolute Existence.
2. Daulat Shah says :
Hafiz, the king of the learned ones and the cream of the wise ones, was the wonder of the time. His speech is such that it cometh not into the criticising power of man. Verily, it hath the desire for the Hidden, and the taste of the order of فقر faqr and they call him Lisanu-1-Ghaib.J
Void of difficulty and plain, is his speech ; but in truths and divine knowledge (ma'rifat) its meanings are endless. Far below his degree, is the rank of poet.
In knowledge of the Koran, he is peerless ; in knowledge, outward and inward, un-equalled. From great desire for religion, he bowed not his head to the world ; and without difficulty earned a bare subsistence.
With deep love for Darvishes and Arifs, he used to associate with Rulers and Vazirs ; and, despite his excellence and perfection, with able youths. All he pleased ; with all, was pleased. He loved no verse save the ghazal.
3. The lofty and sublime language of Firdausi and the terse morality of Sa'di claim a high place in our esteem ; but, a place still higher, does the Divan-i-Hafiz claim.
In it, we discover the private life of a Persian ; his turn of mind ; and his thoughts and occupations.
4. Hafiz breathes originality in all his works ; scorns to imitate any authority but nature, or to use any art but art to conceal art ; has defects but only his own ; has beauties but only his own. He may be condemned ; he cannot be compared ; in no other country, was ever born a genius so rare. Eccentricity, the badge of the learned, and the companion of genius, was found in Hafiz to such a degree that the people deemed him to be inspired, and the sage, distraught.