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The Shadow of the Tree of Gourds mentioned in Qur’an over Hafiz’ Branch of Candy
Ali Nazari, PhD.
Associate professor, Department of Arabic Language and Literature,
Lorestan University,
Iran.
Email: Alinazary2002@gmail.com
Abstract:
Words and concepts in the Holy Qur’an can be considered as the main fountain-heads of Hafiz’ ideology and thought. Hafiz’ serene poetry, indeed, owes much to the sweet-smelling of the gourds tree mentioned in the Qur’an, which encompasses over each couplet of his poems, and even his way of thinking. Hafiz’ sonnet 183, among other poems, beginning with ‘Last night at dawn … ‘, echoes the story of Jonah in the Holy Qur’an, in terms of words and contents. Such words as ‘grief’, ‘deliverance’, ‘darkness’, ‘night’, ‘power’, ‘gratification’, ‘patience’, ‘candy’, ‘days’, etc., when juxtaposed with such mystical ideas as ‘the mirror of beauty attributes’, swoon at the radiance of His Light’, ‘the wine of the manifestation of attributes’, ‘the water of life’, ‘deliverance from the tragic bonds of days’, etc., indicate the following:
1. When composing this sonnet, Hafiz is inspired by the Qur’anic verses relating the story of Jonah.
2. This sonnet shows Hafiz’ viewpoints in the interpretation of the tale.
3. We can appreciate, and analyze, the sonnet more easily and more precisely if we make reference to the Qur’anic verses as the origins.
This essay discusses the words as well as the contents of sonnet 183 in the light of the Qur’anic verses narrating the story of Jonah.
Keywords: the Holy Qur’an, Jonah, Hafiz, Tree of Gourds, Branch of Candy, Qur’anic verses.
1. Introduction
1.1. Hypothesis
1.2. Hypothesis 1: The story of his holiness Jonah, in the Holy Qur’an, inspires Hafiz when he composed sonnet 183, which begins with ‘ Last night at dawn I was delivered from grief…’. The Qur’anic verses telling the story spread their shadows over the words, phrases, ideas, and concepts in the sonnet. Hypothesis 2. Being inspired by the story of Jonah, Hafiz presents his interpretation of some Qur’anic verses.
2.1 Background and History
Concerning the influence of the Holy Qur’an on Hafiz in terms of words, images, ideas, concepts, form and content, and ideology, many valuable books and essays have benn written, some of which being in the forms of explanations about the Divan of Hafiz.we may mention The following: As an example, we mention the analyses of Mr. Hashem Javid in his book‘Hafiz the Immortal’. He has analyzed the influence of the Holy Qur’an on a few Hafiz’ poems, such as the following couplet:”The Earth is gemmed as the skies are, the buds a zodiac band/ For signs in happy ascendant and sweet , conjunction spread’’. “ ( Hafiz the Immortal, 39-42 : 1998).(translation of the couplet by Arbery). Concerning the influence of certain Qur’anic verses and stories on a complete Hafiz’ sonnet, we can refer to the essay entitled ‘Hafiz’ expecting what gardens underneath which rivers flow?’ ( 119-144 : 2010), which discusses the influence of verses 82-85 of chapter Maidah [ The Table (of food)] and the story of Abyssinian priests converting to Islam on the sonnet ‘A nightingale had a colorful flower in her beak..’. There is no discussion, as far as the author knows, on Hafiz’ inspiration or influence from the story of Jonah on sonnet 183 which begins with ‘Last night at dawn I was delivered from grief…’.
1.3. The story of Jonah in the Holy Qur’an has been mentioned in the Holy Qur’an in the following ways:
A) the name of Jonah has been mentioned, along with other great prophets, in chapters [i.e. suras] women [nisa] and cattle [Anam]: ‘ We have revealed to thee as we revealed to Noah, and the prophets after him, and We revealed to Abraham, Ishmael, Isaac, Jacob, and the Tribes, Jesus and Job, Jonah and Aaron and Soloman, and we gave to David Psalms. (Women, 163)
‘ … Ishmael and Elisha, Jonah and Lot – each one we preferred above all beings. ‘ (cattle,86)
B) The story of Jonah, and his people, has been mentioned in chapter prophets [Anbiya], Jonah [Yunus], The rangers [Saafaat], and The pen [ Qalam]. The story , of course, has been mentioned, along with parables of patience, travels, mysteries, exhortations, fish and life, wisdom of the prophet and his people in different suras with different names and epithets for him:
1. Jonah [Yunus]: ‘why was there never a city that believed, and its belief profited it? – Except the people of ‘Jonah’. ‘ (Jonah:98) ; Jonah too was one of the Envoys’. ( The Rangers: 139)
2. Dhul Nun: ‘ And Dhul Nun –when he went forth enraged and thought that We would have no power over him; then he called out in the darkness, ‘ There is no god but Thou. Glory be to Thee! I have done evil’. (The prophets:87).
3. The Man of the Fish: ‘ So be thou patient under the judgment of thy Lord, and be not as the Man of the Fish, when he called, choking inwardly.’ (The pen:48)
1.4. The sonnet ‘Last night at dawn I was delivered from grief …’
The sonnet in question, beginning with the following couplet, ‘Last night at dawn I was delivered from grief, And I was given the water of life in the nightly darkness’ (Divan of Hafiz, Ghani-Ghazvini version, 186:2008)has been composed in eight couplets, according to the copy edited by Ghani-Ghazvini. The sonnet, however, consists of thirteen couplets, according to some versions of Hafiz’ Divan. (see Hafiz, edited by Mohammad Ghodsi, 240:2008). Commentators believe that the sonnet, along with two more sonnets of Hafiz, that is,, ‘ Last night I dreamed that angels stood without/ The tavern door…’ and ‘ Long years my heart made request/ of me, a stranger, hopefully / That Jamshid’s chalice I should win…’, has a mystical meaning, and that it is one of Hafiz’ rich sonnets, and that it is a mystical revelation during which transcendent ideas were revealed to Hafiz. (Mirror of chalice, Zaryab Khoyi, 84:1995). For this reason, Late Mo’in has described them as ‘Hafiz’ Heavenly Throne Sonnets’. (Hafiz Nameh, Vol.1,670:1993). Late Mottahari calls the sonnet in question‘ a great mystical sonnet’ (Mirror of chalice, Mottahari, 124:1993). Late khoyi says: ‘ There is no doubt that the sonnet, that is, sonnet 183, beginning with ‘ Last night at dawn ..’, is a poetical intuitively revelatory statement.’ (Mirror of chalice, Zaryab Khoyi, 84:1995)).
2. Comparative study of the sonnet ‘ Last night at dawn .. ‘ and the story of Jonah in the Holy Qur’an.
The present study tries to demonstrate the associations between the sonnet ‘Last night at dawn..’ and the story of Jonah in the Holy Qur’an. Main discussions have been presented in two sections: the analysis of words, and the analysis of ideas and contents.
2.1. The Statistical Universe.
The domain, i.e., the statistical universe for the present study consists of a) the eight-couplet sonnet 183 on the basis of Ghani-Ghazvini copy. b) the story of Jonah and his people in the Holy Qur’an, with an emphasis on the following verses as the focus of discussion: verses 87-88 in chapter ‘Prophet’ (Anbiya), verse 98 in chapter ‘Jonah’ (Yunus), short verses 139-148, and 181-182 in chapter ‘The Rangers’ (saafaat), verses 48-50 in chapter ‘The pen’ (Qalam). The following verses are indirectly associated with the story, and therefore, not fully discussed in the present study: Verses 1-4 and 99-103 in chapter ‘Jonah’ (Yunus), and 37-49 in sura saafaat (chapter ‘The Rangers’).
2.2. Analysis of Lexical Associations
In this section, we focus on the words common to, and shared by, both the sonnet in question and the Qur’anic verses telling the story of Jonah. Here, it is important to mention the following points:
i) In the analysis of words or phrases shared by the two texts, that is, sonnet 183 composed by Hafiz, and the Qur’anic verses telling the story of Jonah, we mean to highlight the root, or stem, of the word. In other words, the Qur’anic verses may have a word, of phrase, which is similar to, or different from the structure and/or the sense of that used by Hafiz. For example, ‘Sabr’ (the word meaning ‘Patience’) is quite similar in the two texts in terms of both the sound and the sense. However, the phrase ‘Lan naghder’ in the Qur’an has been changed into ‘ghadr’ in the sonnet. The phrase ‘naj-jayna’ in the Qur’an has been changed into ‘nejatam dadand’ in the sonnet.[‘najayna’ means ‘we delivered’, and ‘nejatam dadand’ means ‘I was delivered’.]
ii) By ‘common’, or ‘shared’ words, we mean, both, words that are used in the Qur’an as well as in the sonnet exactly in the same way, and, words that are the Farsi translations of the Arabic ones. For example, the word ‘Gham’ [Grief] has been used in the Qur’anic verses as well as in the sonnet of Hafiz exactly in a like manner, without any alteration; Also, the word ‘Layl’ in the Arabic verses and the word ‘shab’ in the Farsi sonnet, are considered as the common, or shared, words. Table 1 shows that there are 16 instances of words shared by the two texts in question.
Table 1: Words shared by the two text (the Qur’anic verses and the sonnet)
áÇÊíä ÛÒá áÇÊíä ÂíÇÊ ÑÏíÝ
najat äÌÇÊ naj-jayna
nonji äóÌøíäÇ
äõäÌí 1
zolmat ÙáãÊ zolomaat ÙáãÇÊ 2
ghadr ÞÏÑ naghder äóÞÏÑ 3
sabr ÈÑ esber ÇÈÑ 4
nabat äÈÇÊ anbat ÇäÈÊ 5
ghamm Ûã ghamm Ûã 6
ajab ÚÌÈ Ajab ÚÌÈ 7
ay-yaam ÇíÇã Yaum íæã 8
ãÚäí ÛÒá Âíå ÑÏíÝ
grief Ûå Ûã 1
cup or
chalice ÌÇã ˜ÃÓ 2
entitled ãÓÊÍÞ ÍÞ 3
good news ãŽÏå ÈÔÑ 4
devouriny
swallowiny ˜ÇãÑæÇ ÇáÊÞã 5
belly Ïá ÈØä 6
wrongor ÌæÑ æ ÌÝÇ ÙÇáãíä 7
tocry out åÇÊÝ äÇÏí 8
2.3. Analysis of common phrases and Ideas (Those shared by the two texts)
As it was stated aboe, sonnet 183 contains valuable mystical ideas and concepts. The main purport of the sonnet, permeating the ambience of the whole sonnet, is the theme of deliverance from grief, and relief from suffering, through purification of self, patience, tolerance, and forbearance at a critical, and blissful moment. Key words are ‘grief’, ‘suffering’, ‘patience’, ‘deliverance’, ‘happy life’, and ‘to plunge into blessing’. ( See Hafiz Nameh: 670-673) (Mirror of chalice, Mottahari, 124: 1993) ( Mirror of chalice, Zaryab Khoyi, 84:1995). On the other hand, the ambience surrounding the story of Jonah consists also of ‘grief’, ‘patience’, ‘praise to God’, ‘deliverance’, ‘enjoyment’, and ‘living in bliss and blessing’. ( In the shadow of Qur’an, Vol.4,184, 169, 170, and 192-196). Therefore, it is better to examine the words, ideas, and concepts shared by the sonnet and the Qur’anic story, and find out how Hafiz interprets the story of Jonah:
2.3.1: Darkness of night and deliverance from grief “ Last night at dawn I was delivered from grief, And I was given the water of life in the nightly darkness.” (Divan of Hafiz, couplet 1, 186:2008)
“ It was only out of Hafiz’ efforts, and the breath of dawn-rising worshippers that I was delivered from the bonds of grief of days.” (Divan Hafiz, couplet 8, 187:2008)
A) Deliverance from grief (that is, the grief sticking in the throat), in couplets 1 and 8, echoes ‘ and we delivered him out of grief’ (Sura Anbiya [prophets]: 88), in the story of Jonah.
B) The phrase ‘in the nightly darkness’, in couplet 1, alludes to ‘ in the darkness’, in verse 87, in Sura Anbiya. Clearly, Hafiz draws heavily on some Qur’anic interpretations, particularly on the Kashaf of Zamakhshari Interpretation, for the understanding of Jonah tale. We must remind ourselves that Hafiz has acknowledged that he has used the Interpretations of Zamakhshari, and historians studying Hafiz confirm this. (The History of Hafiz’ period:1-28), and (History of Persian Literature: vol.2,215). In a comment, which is in his interpretation called ‘Kashaf’, Zamakhshari interprets ‘darkness’ as the darkness of the whale’s belly, the sea, and the night: “{ In the darkness} is the extreme darkness experienced in the belly of fish …. And it has been said: the darkness of the belly of fish, and the sea, and the night.” (Al-Kashaf [that is, detailed description] of obscure truths in the Qur’an and the Fountains of sayings in the ways of Interpretation : Vol.3,132). This interpretation can also be found in ‘The Assembly of Explanations’ (See ‘The Assembly of Explanations’ [that is, Majma-ol-bayan]:….). Therefore, the word ‘Shab’ [ that is ,’night’] in phrases ‘in the nightly darkness’ and ‘what an auspicious night!’ matches with ‘Layl’ [that is, night], according to Zamakhshari’s explanation of the story.
For the above reasons, the word ‘Zolomaat’, [darkness], in the Qur’anic verse, has been differently translated by different translators: the darkness of night, the darkness of sea, and the darkness of fish belly. (see The Holy Qur’an, translated by Fayzol-Islam[into Farsi], under the verse).
C) The first line of couplet 8, ‘It was out of Hafiz’ efforts, and the breath of down-rising worshippers’, seems to echo Sura Anbiya verse 87, ‘And Dhul Nun … . There is no god but Thou. Glory be to Thee! I have done evil’, and Sura saafaat verse 143, ‘ Now had he not been of those that glorify God’, semantically. The second line of the couplet, ‘…. I was delivered from the bonds of grief of days’ seems to match with the next Qur’anic verse [that is, Anbiya 88], ‘So we answered him, and delivered him out of grief; even so do We deliver the believers.’ Moreover, ‘bonds of grief of days’ may be an allusion to the story of this vey prophet [Prophet Jonah], told by some verses is Sura Saafaat [The Rangers] in the Holy Qur’an: ‘… then the whale swallowed him down, and he blameworthy. Now had he not been of those that glorify God, he would have tarried in its belly until the day they shall be raised; but We cast him upon the wilderness, and he was sick’. ( Saafaat, 142-145). In these verses, God says that the whale swallowed Jonah, and if he didn’t glorify God, he would remain in its belly until the Day of Resurrection. However, he said, ‘ There is no god but Thou, Glory be to Thee!’, and We cast him on a desert while he was sick. Therefore, the words ‘bonds’ and ‘deliverance’ remind us of ‘prison’ which the Kashaf terms ‘the belly of fish.’
“ …. And while it was swallowing him, God sent a revelation unto the fish, saying ‘I have assigned thy belly to be a prison for him, and I didn’t assign him to be your food …’, then He brought him out of its belly after a while.” ( Al-Kashaf of obscure truths in the Qur’an and the Fountains of sayings in the ways of Interpretation: Vol.4,62). It is not unlikely for the word ‘breath’ in ‘… Hafiz’ efforts, and the breath of dawn-rising worshippers’ to correspond to the verb ‘breathes’ into the Kashaf Interpretation: “… and it has been said: the fish was moving with the ship; it raised its head, while Jonah could breathe, and glorifying God’.[Al-Kashaaf Vol.4,62]
2.3.2. ‘Shab-e-ghadr’ [the Night of Measurement, or Destiny] in the Sonnet, and ‘Lan-naghder’[, And thought that we would have not tightened for him’ in the Qur’anic story of Jonah:<< What an auspicious dawn it was! And what an auspicious night!The night of Measurement when I was given this newly-drawn draft. >>(Divan of Hafiz, couplet 2,186:2008)
The night of Measurement is a holy night and a blessed time when God manifests Himself in His full Beauty and Perfection, during which there are no Satans and Demons and Evil spirits (Mirror of chalice, zaryab Khoyi, 86-88: 1995) (See ‘ The explanations of Hafiz’ sonnets:2007). ‘ The night of Measurement’ in the couplet refers to the ‘ Layalatol-ghadr’ in sura Ghadr [chapter Power]. (See ‘Hafiz Nameh,vol.1,671). In my opinion, Hafiz has established, in the sonnet, a close connection between the ‘ Night of power’ in sura Ghadr and ‘ We would have no power’ in the story of Jonah in Sura Anbiya verse 87 ‘ And Dhul Nun-when he went forth enraged and thought that we would have no power over him; then he called out in the darkness, ‘There is no god but Thou. Glory be to Thee! I have done evil’, and Sura Anbiya verse 88 ‘ So we answered him, and delivered him out of grief; even so do we deliver the believers.’, in the following manner:
a) ‘Ghadr’ [ i.e. Measurement] in ‘Laylatol-ghadr’ [the Night of power]. b) In the Qur’anic interpretations, one of the meanings of ‘ghadr’ is ‘destiny’, or ‘fate’. (Al-mofradat fi gharib-el-qhor’an, P.659). In his interpretation of ‘Layaltol-ghadr’ [The Night of power], the late Allameh Tabataba’ee writes : << God has called this night as ‘Laylatol-ghadr’: It seems that by ghadr’, it means ‘taghdir’ [destiny]. On that night, God determines the events of one year such as the life, or death, the Provision, or bliss, and mishaps ( Al-mizan, Vol.20,470). >>
Moreover, ‘lan naghdera alayh’ has been read as ‘lan noghadera alayh: <> (Al-mofradat fi Ghribel-Ghoran:660), in addition to being read as ‘lan nadhigho alayh’ [We tighten not over him] (Al-mofradat fi gharibel-ghoran:660), (The Assembly of Explanations in the interpretation of Qur’an: 107-108), and for this reason, some of the Qur’anic translators have interpreted it as ‘not to be harsh with him’ (Khoramshahi, The Translation of Qur’an, and Fayzol-Islam). For the interpretation of ‘lan naghdera’, Zamakhshari, in his ‘Kashaf’, says: <<… ‘naghder’ has been read as ‘noghder’ and yoghder’ and ‘yoghader’, meaning ‘ to tighten ‘. (Al-Kashaf Vol.3, 132)
The Kashaf continues to interpret ‘lan yaghdero’ as ‘destiny’ rather than ‘power’. I think that he is right because ‘ghadr’ means ‘destiny’ or ‘measurement’. Therefore, ‘thaghdir’ is the common word shared by ‘Shab-e-ghadr’ and ‘lan naghder’.
c) It seems that Hafiz considers the conditions of Jonah as his Night of Power because, according to Hafiz, Jonah believes that the Earth is vast and not limited to his environment, and therefore, he goes on board ship, he is cast into the sea, he is devoured by a whale, and he prays in the belly of the fish. Jonah thought that the Earth was vast enough for him, but he found himself in the belly of a fish, which is a symbol of prison, a tight dark place without a gleam of light. Therefore, he realized that the Earth is vast for preaching to guidance only through the permission of God. For this reason, he began to praise God, and God turned to him, leading him to deliverance and blessing. Accordingly, Hafiz considers it as an auspicious dawn and an auspicious night because Jonah had, in the long run, an auspicious destiny.
d) The expression ‘newly-drawn draft’, also, is consistent with, and parallel to the expressions and the atmosphere of the story of Jonah. Commentators believe that ‘barat’ [draft] derives from ‘bara’at’.
“ Barat fr. Ar. Bara’at refers to an order for the payment of money drawn by the government …. , also, it means to acquit from debt …. . Hafiz mentions the word ‘barat’ [draft] juxtaposed with the Night of Power to remind us the Hadith narrated by Akramah that the Night of Power is the same as ‘Laylatol-baraa’ (the night of draft, or the 15th of sha’ban) … “ (Hafiz Nameh: ….), and (See Deh Khoda’s Dictionary: under the entry ‘barat’). Some commentators think that the ‘Night of Draft’ is the same as ‘Laylatol-Sek’ [the night of Draft or cheque], that is, the 15th of Sha’ban, also known as ‘Laylatol-baraa’ (In Search of Hafiz:413) (Hafiz Nameh: 672/1). Therefore, the word ‘bara’at’ clearly echoes ‘I have done evil’ in Anbiya 87, ‘And Dhul Nun-when he went forth enraged and thought that We would not tighten over him; then he called out in the darkness, “There is no god but Thou. Glory be to Thee! I have done evil”. ‘ , and ‘So We answered him’ in Anbiya 88, ‘So We answered him, and delivered him out of grief; even so do We deliver the believers’.
e) Another significant point that supports our assumption that Hafiz used the expression ‘the night of power’ in relation to Jonah’s destiny, and prayers, and then his deliverance, is the fact that worshippers are advised to recite the famous prayers known as ‘Joshan the great’ in the Night of Power (that is, the 21st or 23th night in the Holy month of Ramedhan). The prayers called ‘Joshan the great’ are attributed to Mohammed, the Holy Prophet of Islam. In these Prayers, one sentence is often repeated: ‘Glory be to Thee! There is no god but Thou!’. As we have mentioned above, these words are uttered by Jonah: ‘And Dhul Nun – when he went forth enraged and thought that We would have no Power over him; then he called out in the darkness, “There is no god but Thou. Glory be to Thee! I have done evil”. ‘ (Anbiya 87). Hafiz was undoubtedly aware of the association between the Prayers and the story of Jonah, and the significance of the Prayers for the auspicious and holy night of Measurement, as he was a scholar of the Qur’an as well as a man of letters.
f) Semantically, there are relationships between ‘The Night of Measurement is better than a thousand months’ (Al-ghadr [Measurement]:3) and ‘We sent him unto a hundred thousand, or more.’ (Al-saafaat [The Rangers] : 147) in the story of Jonah.
2.3.3. Wish Fulfillment and Cheerfulness
Echoing the Fish swallowing and the Belly of Whale “No wonder I was gratified, and cheerful! I was needy entitled to alms, and gratification and cheerfulness were given to me as alms.” (Divan of Hafiz,2008,187,couplet 5)
Dictionaries define ‘Kaam’ (gratification or fruition) as purpose and goal, and ‘Kaam ravaa’ (gratified) as a person who gets whatever he or she wishes. (Dictionary of DehKhoda, entry ‘Kaam’). Therefore, Hafiz commentators believe that ‘Kaamravaa’ means successful, happy, prosperous, lucky, and the like ( In search of Hafiz, 414/1), ( The Explanations of Hafiz’ sonnets, Haravi: 763/2), and (Hafiz’ Branch of Candy:456).
However, in ‘The Mystical Explanations of Hafiz’ sonnets’, we come across a different interpretation: ‘Ravaa’ means ‘someone or something that obtains or fulfils’, and someone or something that causes or prepares, for example, ‘Kaam ravaa’, and ‘Hagat ravaa’… “ (1200/2). ‘Khos-del’ has been defined as merry, cheerful, glad, joyful, delighted, satisfied, content, and the like. Zakaat (alms) means poor-rate, and also, epitome, and, of course, alms as prescribed by the Islamic jurisprudence, that is, what is given to the needy, prescribed by the religious law(In Search of Hafiz, 414/1), (The Explanatios of Hafiz’ Sonnets, Haravi: 763-762/2), (Hafiz’ Branch of Candy:456-457), and (Hafiz Nameh:672/1).
Commentatros explain that ‘needy’ usually collocates with ‘alms’. They usually paraphrase the couplet in the following way: “ It is not surprising I attained my goals to become happy: I was needy entitled [according to the religous law] to receive alms of being happy-hearted.” (Hafiz’ Branch of Candy:457). However, given what was stated above touching the associations between this sonnet and the story of Jonah, the author believes that we can discover new ideas with new approaches to the above couplet.
In the Qur’anic Sura of Saafaat [Chapter ‘The Rangers’], the story of Jonah is as follows: “Jonah too was one of the Envoys; when he ran away to the laden ship and cast lots, and was of the rebutted, then the whale swallowed him down, and he blameworthy. Now had he not been of those that glorify God, he would have tarried in its belly until the day they shall be raised …” (Saafaat: 139-140). “ And Jonah was one of our prophets – [Remember] when he left his place to board the ship full [of loads and passengers] – and he gambled with them(that is, they wanted to select a person, by lot, to go out of the ship so that it would be lighter, and he played a game of chance with them), and he lost out (that is, he was selected by lot) – (and he was thrown into the sea) and a very big fish devoured him, while he deserved to be blamed …” (Ayatollah Makarem Shirazi, 451: 1994).
Based on the content of the Qur’anic verse and that of Hafiz’ Sonnet, we can infer that:
A) There is parallelism between ‘Kaam’ in the sonnet and ‘swallowing’ [taghamah] in the Qur’anic verse, because ‘eltegham’ derives from ‘laghmah’ meaning ‘devouring’ [or swallowing] “……….” (Maj-ma-ol-bayan: 332/8), ( Research on the Words of Holy Qur’an: 225/1), and (The Qur’anic Dictionary: 201/6). In Lesanol-arab [The Arabic Language], it reads : “Laghmo [Devouring or Swallowing]: On the other hand, it also means ‘deserving’ or ‘worthy’ (See DehKhoda Dictionary: Entry ‘ravaa’). Therefore, we may say that ‘Kaamravaa’ has a vein of ambiguity, a poetic device used greatly in Hafiz’ poetry. It means happy, successful, prosperous, and the like, and at the same time may signify ‘worthy of Kaam’, that is, deserving to be devoured, because ‘Kaam’ also means mouth or palate.
B) ‘Del’ in ‘Khosh-del’, also, confirms what was said above, because ‘del’, among other things, means ‘belly’, and ‘the belly of fish’ has a leading role in the Qur’anic verse: “…then the whale swallowed him down, and he blameworthy. Now had he not been of those that glorify God, he would have tarried in its belly until the day they shall be raised…” Therefore, ‘del’ also echoes the Qur’anic verse hence, the story.
C) As is was said above, commentators believe that ‘Zakaat’ [alms] and ‘mostahagh’ [entitled] have religious connotations. In addition to Islamic religious significance, however, ‘Zakaat’ also signifies cleaning, purification, washing, and the like. It derives from ‘Zakeya’ and ‘Zakaa’ [… became clean, purified, and prosperous] (Abjadi Dictionary)
Alms-giving is called ‘Zakaat’ in the Islamic Parlance, because alms-giving cleans or purifies one’s wealth.
(The Arabic Language: 358/14). In this way, the couplet becomes related to the purification of Jonah.
D) When Hafiz used the word ‘mostahagh’ [entitled, or the needy entitled], he seems to have had in mind the Kashaf Interpretation and the Majma-ol-bayan; Zamakhshari has used the word ‘ahagh’ for the interpretation of ‘Blameworthy’. ‘Ahagh’ means ‘more deserving’, or ‘worthier’ of blame: << {… then the whale swallowing him down, and he blameworthy}>>
Tabarsi has used the word ‘mostahagh’: There is a broad consensus among historians and commentators that there is close affinity between Hafiz and Zamakhshari’s Kashaf [that is, interpretation], but there is no reference to Hafiz’ familiarity with Tabarsi’s Majma-ol-bayan in his biography. At any rate, in addition to the conventional explanations in the divans of Hafiz, the couplet can also be paraphrasd as follows: It is not surprising I was devoured by the mouth of fish and became compatible with the belly: I deserved the reproach, and I received the reprimand for my wrong-doing so that I might be purified and cleaned, and in the long run, the process led to my prosperity and deliverance.
2.3.4 ‘Wilderness’ and ‘Manifestation’ of His Being’ <> ( Divan of Hafiz, 186, couplet 2: 2008)<>(Divan of Hafiz, 187, couplet 4:2008)
Touching the above two couplets, different commentators have presented different explanations. Some commentators believe that ‘Swooning at the radiance of His Light’ is an allusion to the story of Moses in Sura Araf [chapter ‘The Battlements’] Verse143, when the Light of Truth was manifested to him at Mount Sinai, and he fall down swooning. (The Explanations of Hafiz’ Sonnets: 763-762/2). Others have presented the following explanations about the couplets: “As I was satiated with the love’s water of life, and consequently, I became entitled to feel the manifestation of His being and His attributes, the veil of Glory was removed, and I was made to go into raptures over the radiance of His Light of Manifestation, and I was given the Wine of Saturation with His Light of Attribute Manifestation ….“ (The Mystical Explanations of Hafiz’ Sonnets: 1199/2 – 1200). Zaryab Khoyi says that on the Night of Measurement, when he was delivered from grief and he was given the newly-drawn draft, the Divine Being manifested Himself in the poet’s transcendent imagination in the best possible way, that is, in the Mirror of Beauty(Mirror of Chalice, Zaryab Khoyi:88).
Another Mystical explanation is that the Divine Being manifests Himself in the world of being, and the mystic appreciates the Attributes of the Beloved by meditating upon the mirror of the world of being which has been made by the creator. In other words, this world is the mirror of description of the Beloved’s Beauty (Explanations of Hafiz’ Sonnets: 763/2). Therefore, the epitome of mystical explanations for these couplets indicates the revelation, intuition, presence, exposure to the light or the radiance of Truth the Almighty, swooning, intoxication with the presence of Beloved, removal of veils, and finding the self before the mirror of the Beauty of the Friend.
When we read the Qur’anic verses closely, it will be clear that God, the Almighty, decides the fate of Jonah and his people, after he has been devoured by the whale, or fish, in the following four ways:
1. Removal of the punishment of degradation from the people of Jonah, and giving enjoyment to them for a while: “Why was there never a city that believed, and its belief profited it? – Except the people of Jonah; when they believed, We removed from them the chastisement of degradation in this present life, and We gave unto them enjoyment for a time.” (Jonah:98)
2. Jonah’s Prayers answered and his deliverance from grief and suffering:<> ( Anbiya: 87)<> ( Anbiya: 88)
3. Jonah taken out of the whale’s mouth, and cast upon the wilderness ( an empty uncultivated and barren land) while he was sick, and a tree of gourds growing over him, and a hundred thousand or more people receiving him and their believing and their enjoyment for a while: <> (Saafaat: 139-148) <<….And peace be upon the Envoys; and praise belongs to God, the Lord of all Being.>> (Saafaat: 181-182).
4. Blessing of being chosen and being placed among the righteous: <> (The pen [Qalam]: 48-50)
In my opinion, the mystical explanations of the couplets in this sonnet of Hafiz support the associations between the sonnet and the story of Jonah: Concepts, ideas, and words of these couplets are consistent with those of the story of Jonah:
A) It seems that expressions such as ‘swoon [that is, without the self] at the radiance of His Light’ (couplet 2), ‘my face and the mirror of beauty attribute’, and ‘informed of the manifestation of His Being’ (Couplet 4) allude to ‘the wilderness’, and ‘We cast him’ [that is, Jonah being cast upon the wilderness], because ‘Al-araa’ derives from ‘ya’ra’ meaning empty and void of anything. (Dictionary of Qur’an: 336/4).
In Arabic, the two hands and the two feet and the face are called ‘ma’aari’, because they are open, i.e., exposed (The Arabic Language: 49/15), and (Research into the Holy Qur’an: 104/8). Zamakhshari defines ‘al-araa’ as a place empty of any plant or tree or any vegetation, or a desert without any mantle (Al-Kashaf: 62/4). In addition to Zamakhshari’s definition, Tabarsi says, ‘araa’ also means ‘the face of the Earth’: <<(Majma-ol-bayan: 333/8). In his explanation of ‘and he was sick’, Zamakhshari says: << There is a narrative of Jonah’s story that his body was similar to the body of a newborn baby (The Interpretation of complex Truths of the Qur’an and the Fountains of Sayings concerning the Interpretation: 62/4). Therefore, it can be inferred that Hafiz had an interpretative approach to these Qur’anic Verses. He seems to have interpreted them in the following way: When Jonah was taken out of the whale’s belly onto land, he saw that everything was naked, open, and exposed. His body, his being, the place, everything, were empty of any mantle, and without any veil. It was, indeed, the place of manifestation of Truth, the Almighty, the place of the manifestation of the Most Holy God, of the Light of the Creator, and filled with Revelation. For this reason, such words as ‘araa’, which expresses nakedness and complete show-down or manifestation, and ‘removal’[Kashf] in ‘We removed from them the chastisement of degradation’, are surprisingly consistent with such phrases as ‘the radiance of His Light’, ‘the mirror of beauty attribute’, and ‘informed of the manifestation of His Being’. It should be added that the theme of nakedness, show-down or manifestation, and unveiling can be subtly noticed in ‘[We] delivered him out of grief…’suggests that Jonah was brought into the open from concealment. ‘Gham’ [that is, grief] means ‘cover’ or ‘mantle’, originally, and the sense of ‘suffering’ or ‘grief’ is, indeed, a figurative meaning of ‘gham’: <> (Lexical Roots in the Qur’an: 613), (The Arabic Language: 442-441/12).
And ‘naj-jayna’ [we delivered], deriving from ‘naj-jou’, in addition to deliver, signifies an elevated place’.…. in the form of ‘taf’eel’ (that is, tanjeeh), or ‘ef-al’ (that is, enja), it means ‘to be on a high place’, ‘to make known’, ‘to descover’, ‘to reveal’, ‘to unveil’, and ‘to make naked’ (The Arabic Language, 306-305/15)
Therefore, the expressions or phrases in the Holy Qur’an concerning the fate of Jonah are consistent with each other both literally and figuratively, although they are in different wordings, such as ‘We delivered him out of grief’, ‘We cast him upon the wilderness’, ‘he would have been cast upon the wilderness’, and ‘We removed from them the chastisement of degradation’.
C) More lexical associations can be found between the couplets and the story of Jonah. For example, the word ‘dhaat’ in the Persian form, that is, the original Farsi (couplets 2, and 4), is closely related to ‘dhaa’ in ‘Dhul – Nun’ in the original Arabic Verse of Holy Qur’an; Grammatically ‘dhaat’ is the feminine form of ‘dhaa’, and both of them are nouns.
Examples in the Holy Qur’an [here, of course, the English translations]: <> (Baghara [that is, The cow]: 251), <<…He knows the hearts in the breasts>> (Anfal [The Spoils]:43), <<…We turned them now to the right, now to the left>> (Kahf [The Cave]:18), <<…and you were wishing that one not accounted should be yours>> (Anfal [The Spoils]:7), and <<…abounding in branches_>> (Ar-rahman [The All-merciful]: 48) (Lexical Roots in the Qur’an: 333). Ragheb Isfahani adds that the word ‘dhaat’ has been figuratively used to denote ‘self’, or ‘the very thing’, both for the essence and the accident of a being. Such a usage is not a component of the Arabic Language.>> (Lexical Roots in the Qur’an: 333).
D) Commentators believe that the word ‘sefat’ [Attributes] in ‘…wine from the chalice of Manifestation of His Attributes’ derives from ‘vasf’, and therefore, it is compatible with the word ‘dhaat’ [Being], if it is pronounced ‘sefat’. If the word is pronounced ‘safat’, then we should admit that it derives from ‘safava’ meaning ‘selection’, or ‘election’, or ‘choosing’ and the like. Interestingly enough, if it is pronounced ‘safat’, it will rhyme with ‘hayat’, ‘barat’, ‘dhat’, ‘zakat’, ‘thabat’, ‘nabat’, and ‘najat’,i.e., the words used as rhymes in the sonnet. Moreever, if pronounced ‘safat’, it will echo ‘… [his Lord] had chosen him’ in the story of Jonah. If we come to believe that ‘sefat’ derives from ‘safava’, the association between the couplet and the Sura Qalam [The Pen], Verse 50, will become quite clear because the Qur’anic verse says that Jonah was chosen as a prophet: <<…his Lord had chosen him, and He placed him among the righteous.>> (The Pen (Sura Qalam: 50)
2.3.5. The Branch of Candy and the Tree of Gourds<>(Divan of Hafiz: 187, Couplet 7)
The expressions ‘Branch of Candy’ [in Farsi, Shakh-e-nabat], and ‘honey and sugar’ [in Farsi, Shahdo-shekar], have been used only in two sonnets 4: Sonnet 39, and sonnet 183, the sonnet under discussion in this study. In Dehkhoda’s Dictionary, and in most commentaries on the Divan of Hafiz, shakh-e-nabat has been defined as follows: a) the name of a beautiful woman who was Hafiz’ mistress. It is not known whether she was real or not. b) reed pen, or quill Pen. c) branch of a tree or any other plant. d) a candy made in the form of an animal’s horn, used by a confectioner to decorate the sweets. Also, a sweet made by a confectioner out of sugar in the form of a branch; Also, a cluster of candies, tied round the branches of willow. e) figuratively, a mistress, or beloved, that can make the love sweet when the lover joins her. It is also metaphorically used to describe a deity. (See, The Explanations of Hafiz’ sonnets: 133/1, and 764/2), (Mystical Explanations of Hafiz’ sonnets: 175/1, and 1203/2), (Hafiz Nameh: 266/1). (Hafiz’ Branch of Candy: 111-112), (In Search of Hafiz: 98, and 414), (Sudi’s commentary on Hafiz: 284/1), and (Dehkhoda’s Dictionary: Entry ‘Shakh’).
In addition to the above meanings, ‘branch of candy’ in this sonnet may echo the word ‘yaghtin’ [the Tree of Gourds] in sura saafaat, in line with what was stated above concerning the associations between the sonnet and the story of Jonah. In sura saafaat, it has been mentioned that when Jonah was devoured by the fish, and then delivered, God cast him upon an open desert empty of anything in the sun, while he was sick, and God made a tree of gourds grow over him. <<…We cast him upon the wilderness, and he was sick, and We caused to grow over him a tree of gourds.>> (saafaat: 145-146).
Translators of the Holy Qur’an [into Farsi] usually define ‘yaghtin’ as pumpkin or a tree of the gourds family.
<<…and We caused to grow over him a tree of [the kind of] pumpkin.>> (The Holy Qur’an, translated into Farsi by Mohammad Mehdi Fouladvand), ( Ibid., Translated by Ayatollah Naaser Makaarem Shiraazi: 451), and (Ibid. translated by Mehdi Elaahi Ghomshei: 451).
Arthur Jeffrey believes that the Qur’anic word ‘yaghtin’ is a naturalized Hebrew word meaning ‘the gourd tree’. In Arabic, it derives from ‘ghatan’ meaning any tree of gourds such as cucumber, melon,squash, and pumpkin, that are berbaceous tendril-bearing vines; also, it is a masculine proper noun; and also, it means any broad leaf (The Arabic Language: 345/13).
Therefore, it seems that the word ‘nabaat’ [Candy, or a plant] in the sonnet and the word ‘ambatnaa’ [We caused to grow] in the Qur’anic verse, both indicate that the sonnet is related to the story, and given that the word ‘shaakh’ [branch] in Farsi and ‘shajarah’ [tree] and ‘yaghtin’ [gourd] in Arabic are roughly synonymous, the association between the sonnet and the story of Jonah becomes clear.
Given what was stated above, we can conclude that the Qur’anic tree of gourds has spread its shadow over Hafiz’ branch of candy in the sonnet in question. In other words, when Hafiz used the expression ‘branch of candy’, he was trying to echo the growing of the tree of gourds in sura saafaat. Moreover, the expression ‘honey and sugar’ is closely related to the fruit of ‘branch of candy’ and that of cane sugar as well as the fruit of ‘yaghtin’. In the Kashaaf, under the interpretation of ‘yaghtin’, the Holy Prophet of Islam (PUH) has been quoted as answering a question about ‘ghar’a’, saying: ‘It is the tree of my brother Jonah, in whose shade I sit, and from whose fruit I break my fast. ‘(Al-Kashaf of Obscure TRuths in the Qur’an and the Fountains of sayings in the story of a mountain goat that was wont to come to Jonah to suckle him. (Ibid.). In At-tahghigh [that is, Research], also, yaghtin has been said to have a fruit which was soft, purified, flawless, ample, and nutrient. (Research into the Words of Holy Qur’an, Vol.14, P.260)
In addition, it seems that there are some subtle connections between such words in the sonnet as patience, honey, sugar, and the story of Jonah:
A) The word ‘sabr’ [patience] has various meanings, for example 1. Contain, or hold, or imprison, and the like. 2. Patience, endurance, opposite of impatience (The Arabic language: 438/4), and (Lexical Roots of the Holy Qur’an: 474). 3. Bitter medicine or drug(the Arabic Language:442/4).
In the sense of ‘bitter medicine or drug’, ‘sabr’ is harmonious with Jonah’s illness, <>, and in the sense of ‘contain, or hold, or imprison’, it is consistent with the prophet’s imprisonment in the belly of the fish. In the sense of ‘patience’, and/or ‘bitter medicine or drug’, ‘sabr’ has an ambivalent relationship with ‘honey and sugar’ and ‘branch of candy’ in this couplet. (Hafiz Nameh: 673/1).
We can also see some streaks of lexical as well as semantic concordance between ‘shaakh’ in ‘shaakh-e-nabaat’ (branch of candy) and ‘shaakhah’ in Arabic. One of the meanings of ‘shaakhah’ (other alternatives: ‘shaikh’, and ‘shaikhah’) is ‘plant’ [anything that grows in the earth.][The Arabic Language: 33/3]. Therefore, looking at this angle, we can find associations between ‘the branch of candy’ in the sonnet and’ … We caused to grow over him a tree of gourds..’ in the Qur’anic story of Jonah (saafaat: 146).
Conclusion
Hafiz (also known as ‘the Tongue of the Unseen’) is under the influence of the Holy Qur’an. This influence is so obvious that we do not need to prove it. At a glance, it becomes clear that Hafiz’ sonnets are the reflections of Qur’anic verses: sometimes, all the couplets, and even most words of a sonnet are under the influence of certain verses or stories in the Qur’an. This influence, which does not seem to be by accident at all, can be demonstrated both in the lexical analysis and in the concepts of words found in the sonnets and in the Qur’anic stories. [In this study, we have focused on sonnet 183 and the story of Jonah].
In the lexical analysis of the sonnet in this study, there are at least 16 words deriving from the lexis used in the Qur’anic tale of Jonah, although some of the words have been employed by Hafiz in new senses. In terms of concepts of words, we have tried to present examples of phrases and expressions showing that Hafiz is echoing the story of Jonah in the Holy Qur’an. For instance, ‘deliverance from grief’, ‘deliverance from bonds’, ‘Night of Measurement’, and ‘We would have no power’, which can be found both in the sonnet and in the Qur’anic verses, show Hafiz’ interpretative outlooks of ‘lan-naghder’ as a concept similar to ‘the Night of Power’.
Also, ‘Kaamravaa’, in the sense of ‘going into the mouth’, echoes the mouth of fish devouring Jonah. Other examples include ‘Khos-del’ and ‘the belly of fish’.
Resuls of the present study demonstrate the viability of our comparative survey of ‘wilderness’ and Jonah being cast upon an empty desert in the Qur’anic story on the one hand, and expressions such as the following in the sonnet on the other hand: ‘swoon [bi-khod in Farsi, which literally means ‘without the self’] at the radiance of His Light’, ‘Wine [drinking] from the chalice of Manifestation’, ‘the mirror of beauty attribute’, etc. In the present study, we also used the Qur’anic verses as well as the interpretative commentaries on the Qur’an read in the most likelihood by Hafiz, in order to have a comparative examination of ‘the branch of candy’ in his sonnet and the Qur’anic tree of gourds (yaghtin).
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