Scholar Journal
Journal of Science and Today's World
Journal home page: http://www.journalsci.com
ISSN 2322-326X
2014, volume 3, issue 10, pages: 452-456
Review Article
Mystical Stations from Viewpoint of Hafiz Shirazi and Shah Nematollah Vali
Behnaz Khodaei1, Dr. Golamreza Tamimi2
1. MA Student, Postgraduate Department of Persian Language and Literature, College of Humanities, Boroujerd Branch, Islamic Azad University, Boroujerd, Iran.
2. Assistant Professor of Postgraduate Department of English Language and Literature, College of Humanities, Boroujerd Branch, Islamic Azad University, Boroujerd, Iran.
ARTICLE INFO
Article history:
Received 1 August 2014
Accepted 25 August 2014
Published 7September2014
Keywords:
Hafiz Shirazi, Shah Nematollah Vali,
mysticism, Malamatiyeh, Sufi, station
*correspondence should be addressed
to Behnaz Khodaei MA Student, Postgraduate Department of Persian Language and Literature, College
of Humanities, Boroujerd Branch, Islamic Azad University, Boroujerd, Iran..
Tell: +88
Fax: +88
Email: [email protected]
ABSTRACT
In the present paper, the mystical stations from the point of view of Hafiz Shirazi &
Shah Nematollah Vali have been investigated. Khajeh Shamsedin Mohammad, Hafiz
Shirazi, the most prominent Persian sonneteer, had some relationship and correspondence with Shah Nematollah Vali. Hafiz has fascinated many theosophists as well
as ordinary people all over the world by tremendous attraction of his philosophical
and witty poetry. Thanks to the blessing by recitation of Holy Quran, Hafiz was a real
theologist; some of the contemporary scholars have recognized him as a full-scale,
sterling theosophist and Sufi. Hafiz’s inclination toward Qalandariyeh, especially
Malamatiyeh sect (of Sufism) is quite obvious. Shah Nematollah passed the stations on
the spiritual path and reached perfection and after that he lied to helping seekers and
guiding aspirants. Like other Sufi leaders he expressed his belief in the necessity of
guidance and helping and leadership of Murshid (a spiritual guide) in poetry, while
Hafiz used his delicate, subtle ironic poetry to express sociopolitical issues. Bothe poets were influenced by the thought of Ibn E Arabi. The application of mystical terms to
the poetry of Hafiz is original and culturally-rooted while they are stereotyped and
repetitious in the poetry of Shah Nematollah.
© Copyright 2014 Behnaz Khodaei al. This is an open access article distributed under the Creative Commons Attribution
License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is
properly cited.
Introduction
The most fundamental discussion about these two famous poets is that Shah Nematollah Vali is a Shariahbound theosophist who considers himself at the status of
guardianship and has trained many pupils. He is influenced by Mohyedin Arabi and is an interpreter of his. But
Hafiz never claimed guardianship or being pupileducating but also, he is an astute who sometimes attacks
formal and religious institutes (entities) such as mosque
or school [2].
Hafiz enjoys cultural comprehensiveness; consequently,
he mastered all Arabic and non-Arabic Divans up to his
time. Besides Quranic awareness and acquaintance with
Islamic Sciences, he manipulated the poetry of different
poets to create such a controversial, Maze-like Divan. Despite Shah Nematollah Vali who claimed discovery and
munificence, Hafiz was interested in profanity and idle
talk, Hafiz’s Divan – as a collection which represents the
ontology of a poet in a traditional world- is based upon
mythological view of the world and its interpretation
from the view points of mystique ideology tradition. In
this sense, the Divan is a spiritual itinerary in which he
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restates his own adventures and experiences; so, the Divan is full of vitality and its representation range from the
climax of mirthfulness, joy and revelry to the depth of
tragic distress and grief. Similarly, in some epistles by
Shah Nematollah, such as impression is quite apparent
[12].
A glance at the life, thought and poetry of Hafiz
Shamsedin Mohammad, nicknamed as Lesaan-Al-Qaib
(The tongue of the Hidden) is one of the most famous
poets in the history of Iran and one of the brightest stars
shining in the sky of knowledge and literature of Iran.
His name will last as long as the name of Iran will last.
Although Hafiz is really famous, the details of his exact
birth date is not accurate, but the existing evidence shows
that he was born around 1325 CE in Shiraz where he so
dearly loved. The first compiler of Hafiz’s poems is Mohammad Golandam who frankly writes: Hafiz was reluctant to compile (collect) his poems, so the sonnets of Hafiz
were compiled after his death by Mohammad Golandam.
Hafiz passed away in Shiraz in 1385 CE.
J. Sci. Today's World, 2014, volume 3, issue 10 pages: 452-456
METHODOLOGY
The characteristics of Hafiz’s poetry
To say that Hafiz is a great poet and one of the two
greatest sonneteers in the history of Persian poetry (the
other is Sādi) who has created the best love and mystic
sonnets in Persian language is not difficult, but also, there
is consensus among pious of the heart and clear sighted. It
is difficult to answer the question about the secret of the
artistic greatness in its aspects and bases in Hafiz poetry
[13].
Literary scholars have done their best in talking about
the genius greatness of Hafiz and have tried eagerly not to
forget the smallest point about his poetry [5]. What they
haven’t managed to know is the aspects to his greatness
and privilege, what remains to be written in the lofty literature of Hafiz scholar and verbalist is the aspect. More
than any other poet, even Sādi, Hafiz took advantage and
extracted from the poetry written by previous poets [6].
To they complaint, love reacheth, if like Hafiz
Thou recite the Koran with the fourteen traditions
At the end of his scholarship period, Hafiz found that
explicit knowledge could not help human reach certitude
and couldn’t quench his thirst for seeking the truth and
couldn’t enable one to reach self scrutiny, is the key to
theology and discovering the secret of existence. So, he
decided to leave imitating and wise doubts in his
knowledge and seek help from those who claim recognition and guidance. He spent a period with monastery but
because he didn’t found his ideal there, he left and took
the path to truth though stumbling, he kept saying:
Till you grant my wish, I won't give up my demand
I will reach the Soul of Souls, or be buried in this land
([1]; 180, line 1)
Finally, he was blessed by divine forgiveness and the
consumed heart trudger was assisted by khezr (the Hidden Prophet).
In love’s street, plant not thy foot without the roadguide;
For, I, of myself, made a hundred efforts; and it became
not ([1]; 103, line 6).
The sonnet of Hafiz is the symbol of the most delicate
mystical thoughts which embodied in eloquent wording,
nice composition and with observation of oration and
rhetoric finds special flourish. Hafiz as a mighty speaker
surpasses all his antecedents as well as contemporary poets in mystical sonnetizing and Iraqi style reached its
peak (perfection) in his sonnets.
The figures of speech (imagery) Hafiz uses especially
the similes, metaphors, allusion and symmetry reveals
power of his imagination. He makes use of other aesthetic
aspects, whether literal or intellectuals, as necessary and
has used such figures so skillfully and elaborately that the
bright mirror of his word is never obscured by the shade
of assuming and any one can enjoy Hafiz with his/her limit of quantity and wisdom.
From off thought’s face, none hath drawn the veil as
Hafiz
Sine the trees-tip, the brides of speech combed ([1];
123, line 7)
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Another characteristic of Hafiz poetry is that he speaks
frankly and expresses his opinion about anything with
precision. He detests hypocrisy, radiance which he deems
hidden polytheism (shirk). He says:
I am slave of resolution of that graceful one
Who, without dissimulation and hypocrisy, the work of
liberality made ([1]; 101, line 3).
He denounces mummery and believes rogue (profligacy) and liberality.
O heart! On the path of salvation, thee, good guidance, I
make:
In iniquity, glory not; of austerity boast not ([1]; 219,
line 6)
To the street of the wine-seller, the glad tidings take
That repentance of austerity and of hypocrisy, Hafiz
hath made ([1]; 102, line 9).
He recommends that the searcher of the true path
shouldn’t stop trying, and should not get disappointed
and should listen with heart the word of the fellowly master.
You won't achieve destination without effort
If thou seek reward, obey your instructor ([1]; 194, line
6)
Hafiz’s sonnet is the sound of love and it will not wear
away with the passage of time because there is such a
hidden ardor and such a bright truth in it that attracts the
hearts of many people to it. The words of Khajeh come out
of heart so they are received by heart and intoxicate any
tasteful person. That’s why soothsaying with Hafiz’s Divan has turned into a custom among Persian speaking
people.
Human being is not like other creatures, which just live.
Their own lives in the material world but it is a creature
that searches for the meaning of the world, looks for the
reason why the world began, where is the final destination? He is after ((why?)), ((where from?)), ((where to?)).
In pre-modern or traditional world, human beings received the answers to such questions in mythological narrative which were later interpreted and their inner meaning then revealed. This is modern man who sets a side or
forgets about the question of the “beginning” (commencement) in order to practice to the present. He leaves
the question of the “beginning” to be answered by science
till the time science puts the parts of the puzzle side by
side to answer the question of the beginning [11].
Shah Nematollah Vali
Shah Nooreddin Nematollah Vali Kermani; (1410-1513
CE) is one of the grandee sheikhs of Sufism in Iran. He
possess a very high status in the history of culture and literature in Iran because of the multitude of his works in
poetry and prose as well as the vastness of his guidance
and the impact of his mystique and deductive beliefs [8,
14].
The result of his long productive life is a Poetry Divan
as well as one hundred and fourteen epistles the same
number as Holy Quran’s Sure which discuss different
mystic, religious and literary subjects.
Shah Nematollah had special mystic beliefs resulted
from his conformance from the school of Sheikh Mohye-
J. Sci. Today's World, 2014, volume 3, issue 10 pages: 452-456
din bin Arabi (deceased 1317 CE)- writer of Meccan Illuminations and Ringstones of Wisdom and with Hidden inspiration considered himself missioned to dead and guide
people [17].
Findings
Mystical stations from the viewpoint of Hafiz and Shah
Nematollah Vali
In some most validated mystic source, there are 7 stations
of path for traveler:
Repentance
Repentance literary means returning and figuratively
means “a return to God” and expressing sincere penitence
from sins committed in the past [7]. In theosophy, Repentance is the first step taken by traveler (peripatetic) toward
the truth. Repentance is the basis of all stations and is the key
to all goodness and is the foundation of all dealing and
plummets by heart and body [15]. Those impure by sins will
not be purified but with repentance to his majestic Highness.
Those drowned in the sea of sin will not be saved but by savior ship.
Repentance has been considered in Hafiz’s poetry:
To the street of the wine-seller, the glad tidings take
That repentance of austerity and of hypocrisy, Hafiz hath
made ([1]; 216 line 6).
Shah Nematollah believes that: if all people are sinners, the
only one who can forgive them is God. A person can repent
whenever he/she commits sins and God loves the people
who seek repentance and will kindly bless them with his
mercy.
Repentance in the poetry of Shah Nematollah Vali
Reticence
Reticence figuratively means avoiding the dubious for the
fear of sinning. Reticence is the second station in the path in
which traveler walk. He deserts the actions he thinks are dubious fearing that they might be harām (unlawful, illegitimate). There is a Hadith which says: “keep reticence because
you can’t reach what exists before God but by keeping reticence“. Reticence means keeping a way from what is dubious
by Shariah (religious law) or by intellect and expects contentment. Shebli says: Reticence is of three types:
First, Reticence by tongue, that is, silence and avoiding to
say whatever meaningless.
Second, Reticence by skeleton, that is keeping away from
sins and dubious.
Third, Reticence by heart, that is, deserting inferior ambitions and bad morality [4].
Hafiz:
Through austerity, I should never have seen the wine or
the minstrel
Into this into that, desire for young Magians cast ([1]; 14,
line 16).
Asceticism
Asceticism literally means deserting desire toward something. However, in Sufism it means restraining from material
world. In mystology, its meaning is different [9]. It means
being purified from material engagement uninhibited to
reach the truth. That means theosophist and Sufi should forget about the material world and even him and just seek God,
the almighty [8]. “Be ware that asceticism is one of the supreme stations and dignified and the aim of asceticism is referring from the merchandize of the material world and heart
must keep away from its commodities” [10]. Asceticism is the
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third station in the path to truth. About asceticism Shah
Nematollah Vali says: Asceticism is the best qualification for
men in the path to truth. And the first thing to do it is to overlooking the material world and all of its beauties but hypocrisy must not be included.
O heart, keep away from hypocrisy asceticism
If thou seek the godly path
Asceticism in Hafiz’s poetry:
The season of austerity boasters, weighty of life, hath
passed
Hath risen, the time of gladness and of joy-making of profligates. ([1]; 193, line 2)
Shah Netmatollah:
My Spiritual wisdom and piety went away
Apart from his memory will not remember me ([12]; 582,
line2)
We can live for years and years without piety
Cannot live without grail (wineglass) and love for a moment ([12]; 384, line6)
Poverty
Poverty literally means being underprivileged and indigent but in books on mysticism (theosophical), whether in
poet or prose, Sufis and theosophist refer to it as one of the
significant station and point out to a Habit by Holy prophet of
Islam. Who says: “Poverty is a glory of which I am proud”. Its
mystic meaning is being in need of god and needless of any
other.
Shah Nematollah is proud of poverty and says: the possessions of Solomon (The Kingdom of Solomon) is worthless
when compared with the value of poverty is a kind of kingdom much more important than material kingdom.
Poverty in the poetry of Shah Nematollah Vali:
We are poor dervish and the imperium will not want
I swear that we do not leave poverty for the imperium
(([12]; 560, line 13)
Poverty in the poetry of Hafiz:
O God! Keep for me the lot of poverty
For this blessing, the cause of pomp and of power of mine
is. ([12]; 266)
Patience
Patience is the fifth station in mysticism and it has such a
great statues that it has been called "half of belief" and those
who have patience will be the disciples of God in the day of
resurrection. Patience is one of the most difficult stations in
Sufism and mysticism [10].
In mysticism, patience means depriving disciples from
what they wish for. The reason patience has been placed after poverty is that one of the types of patience is patience to
poverty and that patience is one of the two bases of belief. As
there is a saying: "Belief has two halves: one half is patience
and the other half is gratefulness". Because whatever comes
to a believer, whether blessing or calamity, is the direct result of divine ordain and His will and authority upon us).
(Kashani, 2010: 542). Shah Nematollah as well, believes in
this type of patience at the time of difficulty:
Time flees away so quickly
It leaves us no way but patience and contentment ([12]; 50,
line 15)
Patience has been regarded in Hafiz’s poetry:
As reward to the patience for the twig of candy
My word overflows with honey and sugar ([1]; 670, line 7)
J. Sci. Today's World, 2014, volume 3, issue 10 pages: 452-456
Trust
Trust literally means reliance and figuratively means relying on what is before God and neglecting everything’s at the
hands of others. Trust is sixth station. God the Great said:
“whoever trusts God, He suffices for him”.
Trust in the poetry of Hafiz:
Even if traveler has one hundred arts, he should trust
Just atheists rely on their knowledge through the path
([12]; 866, line 2)
Trust in the poetry of Shah Nematollah:
I am obedient, in hardship and yet joyful
As if I have trust and contentment ([12]; 64, quatrain 192,
line 1)
Contentment
Contentment literally means satisfaction but figuratively, it
refers to satisfaction at the time of exigency or disasters occurred to the servants by God. In mysticism, contentment is
in seventh station and it is resulted by the love of the trudger
to God the Almighty. “Contentment is the product of love and
whoever reaches this station will be freed from jealousy because the theosophist finds God and whatever in the world in
such a way that he is content [….]” [10].
Contentment in the poetry by Hafiz:
After this I and the stage of contentment, and thanks to my
rival
For accustomed to pain by thee, my heart hath become;
and the
Abandonment of remedy uttered ([1]; 88, line 5)
Contentment in the poetry by Shah Nematollah:
Satisfaction and obedience to the Lord, for thy treasure
That is efficient in the world ([12]; 593, line 116).
If knowledge and action get together with honesty
They are the truth for God's contentment ([12]; quatrain
79, line 2)
CONCLUSION
With a glance to the works of Shah Nematollah Vali, it can
be concluded that he believed, as his epistle explanation of
verses (lines) the Ringstones of Wisdom shows, that Mohyedin was a true representative of the Holy Prophet of Islam for
the guidance of human beings. (As Mohyedin clearly
claimed) in the following subjects:
Ethics based on religion, traditions, customs, ethic commandment, morality of the Holy Prophet and other religious
leaders. Self-recognition and self-refinement, attention to
ethics and personal traits and excellent preaching, allocutions; homiletics; preach meant; predication; sermon about it,
states and stations of Sufism [3].
What can be concluded from the similarities and differences between these two contemporary poets which enriched Persian literature is that Hafiz, unlike Shah Nematollah, didn’t claim discovery and munificence but was more
interested in and profanity and idle talk. Hafiz’s Divan – as a
collection which represents the ontology of a poet in a traditional world- is based upon mythological out look to the
world and its interpretation from the view points of theosophical world outlook tradition. It is a spiritual itinerary in
which the poet retells the story of his adventure in life. Con455 | P a g e
sequently, the Divan is filled with the spirit of life and its representations, ranging from rejoice and happiness up to the
tragic depth of distress and grief. In same of the epistles by
Shah Nematollah, as well, such an impact is quite apparent.
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