October 12

October 12

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Hafez Day (Iran)

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This place where you are right now, God circled on a map for you.

Hafez

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October 12 is the 285th day of the year (286th in leap years) in the Gregorian calendar. 80 days remain until the end of the year.

Events


  • 1999 – Pervez Musharraf takes power in Pakistan from Nawaz Sharif through a bloodless coup.
  • 2000 – A US Navy frigate is badly damaged by two suicide bombers, killing 17 crew members and wounding at least 39.
  • 2002 – Terrorists detonate bombs in the Sari Club in Bali, killing 202 and wounding over 300.

Births

  • 1934 – Oğuz Atay, Turkish engineer and author (d. 1977)


Deaths

  • 2014 – Ali Mazrui, Kenyan-American political scientist, philosopher, and academic (b. 1933)


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Events




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Births


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Deaths


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Columbus Day


Columbus Day is a national holiday in many countries of the Americas and elsewhere which officially celebrates the anniversary of Christopher Columbus' arrival in the Americas on October 12, 1492 (Julian Calendar; it would have been October 21, 1492 on the Gregorian Proleptic Calendar, which extends the Gregorian Calendar to dates prior to its adoption in 1582). Christopher Columbus was an Italian explorer who set sail across the Atlantic Ocean in search of a faster route to the The Far East only to land at the New World.  Columbus' first voyage to the New World on the Spanish ships Santa Maria, Nina, and La Pinta took approximately three months. Columbus and his crew's arrival to the New World initiated the Columbian Exchange which introduced the transfer of plants, animals, culture, human populations, and technology between the new world and the old. 
The landing is celebrated as "Columbus Day" in the United States but the name varies on the international spectrum. In some Latin American countries, October 12 is known as "Dia de la Raza" or (Day of the Race). 

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Indigenous People's Day


Indigenous Peoples' Day is a holiday that celebrates and honors the Native Americans and commemorates their shared history and culture. It is celebrated across the United States on the second Monday in October, and is an official city and state holiday in various localities. It began as a counter-celebration held on the same day as the United States federal holiday of Columbus Day, which honors Italian explorer Christopher Columbus.  Some people now reject celebrating him, saying that he represents the violent history of the colonization in the Western Hemisphere.
Indigenous Peoples' Day was begun in 1989 in South Dakota, where Lynn Hart and Governor Mickelson backed a resolution to celebrate Native American day on the second Monday of October, marking the beginning of the year of reconciliation in 1990. It was instituted in Berkeley, California, in 1992, to coincide with the 500th anniversary of the arrival of Christopher Columbus in the Americas. Two years later, Santa Cruz, California, instituted the holiday, and in the 2010s, various other cities and states took it up.
It is similar to Native American Day, observed in September in California and Tennessee.

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Hafez Day (Iran)

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Khwāja Shams-ud-Dīn Muḥammad Ḥāfeẓ-e Shīrāzī (Persian: خواجه شمس‌‌الدین محمد حافظ شیرازی‎), known by his pen name Hafez (حافظ Ḥāfeẓ 'the memorizer; the (safe) keeper') and as "Hafiz" (b. 1315, Shiraz, Fars - d. Shiraz, Fars, Timurid Empire (present day Iran) 1390), was a Persian poet who lauded the joys of love and wine but also targeted religious hypocrisy.  His collected works are regarded as a pinnacle of Persian literature and are often found in the homes of people in the Persian-speaking world, who learn his poems by heart and still use them as proverbs and sayings. His life and poems have become the subjects of much analysis, commentary and interpretation, influencing post-14th century Persian writing more than any other author.
Hafez is best known for his poems that can be described as antinomian -- any view which rejects laws or legalism and argues against moral, religious or social norms (Latin: mores), or is at least considered to do so -- and with the medieval use of the term "theosophical".  The term "theosophy" in the 13th and 14th centuries was used to indicate mystical work by authors inspired by the holy books. Hafez primarily wrote in the literary genre of lyric poety, or ghazals, that is the ideal style for expressing the ecstasy of divine inspiration in the mystical form of love poems. 
Themes of Hafez's ghazals include the beloved, faith, and exposing hypocrisy. In his ghazals he deals with love, wine and taverns, all presenting ecstasy and freedom from restraint, whether in actual worldly release or in the voice of the lover speaking of divine love.  His influence on Persian speakers appears in "Hafez readings" (fāl-e hāfez, Persian: فال حافظ‎) and in the frequent use of his poems in Persian traditional music, visual art, and Persian calligraphy. His tomb in Shiraz, Iran, is visited often. Adaptations, imitations and translations of his poems exist in all major languages.
Hafez is the most popular poet in Iran, and his works can be found in almost every Iranian home. October 12 is celebrated as Hafez Day in Iran. 

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1

Stay close to anything that makes you glad you are alive.

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2

I wish I could show you...the astonishing light of your own being.

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3

Your love
Should never be offered to the mouth of a
Stranger,
Only to someone
Who has the valor and daring
To cut pieces of their soul off with a knife
Then weave them into a blanket
To protect you.


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4

I have learned so much from God that I can no longer call myself a Christian, a Hindu, a Muslim, a Buddhist, a Jew. The Truth has shared so much of Itself with me that I can no longer call myself a man, a woman, an angel, or even a pure Soul. Love has befriended me so completely it has turned to ash and freed me of every concept and image my mind has ever known.

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5

I once asked a bird, how is it that you fly in this gravity of darkness? She responded, 'love lifts me.'

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6

Your heart and my heart are very, very old friends.

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7

It happens all the time in heaven,
And some day

It will begin to happen
Again on earth -

That men and women who are married,
And men and men who are
Lovers,

And women and women
Who give each other
Light,

Often will get down on their knees

And while so tenderly
Holding their lover's hand,

With tears in their eyes,
Will sincerely speak, saying,

My dear,
How can I be more loving to you;

How can I be more kind?


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8

I have a thousand brilliant lies
For the question:
How are you?

I have a thousand brilliant lies
For the question:
What is God?

If you think that the Truth can be known
From words,

If you think that the Sun and the Ocean
Can pass through that tiny opening Called the mouth,

O someone should start laughing!
Someone should start wildly laughing now!


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9

Be kind to your sleeping heart. Take it out into the vast fields of light...And let it breathe.

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10

What do sad people have in common? It seems they have all built a shrine to the past and often go there and do a strange wail and worship. What is the beginning of Happiness? It is to stop being so religious like that.

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11

Fear is the cheapest room in the house. I would like to see you living in better conditions.

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12

This place where you are right now, God circled on a map for you.

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13

I am in love with every church
And mosque
And temple
And any kind of shrine
Because I know it is there
That people say the different names
Of the One God.


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14

What Happens

What happens when your soul
Begins to awaken
Your eyes
And your heart
And the cells of your body
To the great Journey of Love?

First there is wonderful laughter
And probably precious tears

And a hundred sweet promises
And those heroic vows
No one can ever keep.

But still God is delighted and amused
You once tried to be a saint.

What happens when your soul
Begins to awake in this world

To our deep need to love
And serve the Friend?

O the Beloved
Will send you
One of His wonderful, wild companions -

Like Hafiz.


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15

You yourself are your own obstacle, rise above yourself.

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16

What we speak becomes the house we live in.

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17

When all your desires are distilled; You will cast just two votes: To love more, And be happy.

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18

Admit something.

Everyone you see, you say to them
"Love me."

Of course you do not do this out loud:
Otherwise,
Someone would call the police.

Still, though, think about this,
This great pull in us to connect.

Why not become the one
Who lives with a full moon in each eye
That is always saying,

With that sweet moon
Language

What every other eye in this world
Is dying to
Hear?


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19

The heart is a thousand stringed instrument that can only be tuned with love.

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20

Run my dear, from anything that may not strengthen your precious budding wings. Run like hell my dear, from anyone likely to put a sharp knife into the sacred, tender vision of your beautiful heart.

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21

There was a four year old child whose next door neighbor was an elderly gentleman who had recently lost his wife.
Upon seeing the man cry, the little boy went into the old gentleman's yard, climbed onto his lap, and just sat there.
When his Mother asked what he had said to the neighbor, the little boy said,
“Nothing, I just helped him cry.²”
“Even after all this time
the sun never says to the earth
“You owe me”
Look what happens with a love like that,
It lights the whole sky..”


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22

An awake heart is like a sky that pours light.

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23

Carry your heart through this world like a life-giving sun.

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24

Now that all your worry has proved such an unlucrative business. Why not find a better job.

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25

The
Earth would die
If the Sun stopped kissing her

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26
I am happy even before I have a reason.
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27

The sun will stand as your best man
And whistle
When you have found the courage
To marry forgiveness

When you have found the courage
to marry
Love.


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28

The small man builds cages for everyone he knows
While the sage, who has to duck his head when the Moon is low
Keeps dropping keys all night long
For the beautiful rowdy prisoners

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29

Start seeing everything as God, but keep it a secret.

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30

Do not surrender your grief so quickly 
Let it cut more deeply 
Let it ferment and season you 
As few human or divine ingredients can 

Something is missing in my heart tonight 
That has made my eyes so soft 
And my voice so tender 
And my need of God so absolutely clear.

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31

Listen; this world is the lunatic's sphere ,
Do not always agree that it is real,
Even with my feet upon it 

And the postman knowing my door
My address is somewhere else.


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32

Now is the time to know that all that you do is sacred... Now is the time for you to deeply compute the impossibility that there is anything but grace.

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33

I long for You so much
I follow barefoot Your frozen tracks
That are high in the mountains
That I know are years old.
I long for You so much
I have even begun to travel
Where I have never been before.


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34

Love sometimes gets tired of speaking sweetly and wants to rip to shreds all your erroneous notions of the truth that make you fight within yourself, dear one, and with others, causing the world to weep on too many fine days... The Beloved sometimes wants to do us a great favor: Hold us upside down and shake all the nonsense out.

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35

Love sometimes wants to do us a great favor: hold us upside down and shake all the nonsense out.

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36

We have come into this exquisite world to experience ever and ever more deeply our divine courage, freedom and light!

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37

The great religions are the ships, Poets the life boats. Every sane person I know has jumped overboard.

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38

One regret dear world, that I am determined not to have when I am lying on my deathbed is that I did not kiss you enough.

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39

We are People who need to love, because Love is the soul's life, Love is simply creation's greatest joy.

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40

Sing because this is a food our starving world needs. Laugh because that is the purest sound.

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41

I should not make any promises right now,
But I know if you
Pray
Somewhere in this world -
Something good will happen.


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42

For I have learned that every heart will get
What it prays for
Most.


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43

Let tenderness pour from your eyes, the way sun gazes warmly on earth.

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44

Join me in the pure atmosphere of gratitude for life.

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45

I caught the happy virus last night
When I was out singing beneath the stars.
It is remarkably contagious -
So kiss me.


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46

Now is the time to understand 
That all your ideas of right and wrong 
Were just a child's training wheels
To be laid aside 
When you finally live 
With veracity 
And love.

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47

Let's get loose with Compassion. Let us drown in the delicious ambience of Love.

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48

Oh, you who are trying to learn the marvel of Love through the copy book of reason, I'm very much afraid that you will never really see the point.

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49

Learn to recognize the counterfeit coins that may buy you just a moment of pleasure,
But then drag you for days like a broken man behind a farting camel.


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50

People say that the soul, on hearing the song of creation, entered the body, but in reality the soul itself was the song.

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51

When you can make others laugh with jokes that belittle no one and your words always unite, Hafiz will vote for you to be God.

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52

It is written on the gate of heaven: Nothing in existence is more powerful than destiny. And destiny brought you here, to this page, which is part of your ticket - as all things are - to return to God.

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53

What is this precious love and laughter budding in our hearts? It is the glorious sound of a soul waking up!

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54

The beauty of You delights me. The sight of You amazes me. For the Pearl does this... and the Ocean does that.

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55

Remember for just one minute of the day, it would be best to try looking upon yourself more as God does, for She knows your true royal nature.

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56

God disguised as myriad things, and playing a game of tag has kissed you and said, "You're it. I mean you're really it. Now it does not matter what you believe or feel. For something wonderful, something major-league wonderful, is someday going to happen."

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57

For a day, just for one day, talk about that which disturbs no one and bring some peace into those beautiful eyes.

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58

Laugh because that is the purest sound.

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59

Now is the time to know that all that you do is sacred.

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60

Everyone Is God speaking. Why not be polite and Listen to Him?

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61

There is
A madman inside of you
Who is always running for office


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62

Greatness is always built on this foundation: the ability to appear, speak and act, as the most common man.

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63

Happiness is right in front of you.

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64

Think of suffering as being washed.

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65

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66

Light will someday split you open.

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67

The only friends who are free from cares are the goblet of wine and a book. Give me wine...that I may for a time forget the cares of the world.

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68

I have learned so much from God that I can no longer call myself a Christian, a Hindu, a Muslim, a Buddhist, a Jew. 

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69

This sky where we live is no place to lose your wings so love, love, love.

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70

Grieve not; though the journey of life be bitter, and the end unseen, there is no road which does not lead to an end.

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71

I rarely let the word NO escape from my mouth, because it is so plain to my soul that God has shouted, Yes! Yes! Yes! To every luminous movement in existence.

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72

It is not easy to stop thinking ill of others.Usually one must enter into a friendship with a person who has accomplished that great feat himself.Then something might start to rub off on you of that true elegance.

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Khwāja Shams-ud-Dīn Muḥammad Ḥāfeẓ-e Shīrāzī (Persianخواجه شمس‌‌الدین محمد حافظ شیرازی‎), known by his pen name Hafez (حافظ Ḥāfeẓ 'the memorizer; the (safe) keeper'; 1315-1390) and as "Hafiz",[1] was a Persian poet[2][3] who "lauded the joys of love and wine but also targeted religious hypocrisy".[4] His collected works are regarded[by whom?] as a pinnacle of Persian literature and are often found in the homes of people in the Persian-speaking world, who learn his poems by heart and still use them as proverbs and sayings. His life and poems have become the subjects of much analysis, commentary and interpretation, influencing post-14th century Persian writing more than any other author.[5][6]
Hafez is best known for his poems that can be described as "antinomian"[7] and with the medieval use of the term "theosophical"; the term "theosophy" in the 13th and 14th centuries was used to indicate mystical work by "authors only inspired by the holy books" (as distinguished from theology). Hafez primarily wrote in the literary genre of lyric poetry, or ghazals, that is the ideal style for expressing the ecstasy of divine inspiration in the mystical form of love poems.
Themes of his ghazals include the beloved, faith, and exposing hypocrisy. In his ghazals he deals with love, wine and taverns, all presenting ecstasy and freedom from restraint, whether in actual worldly release or in the voice of the lover[8] speaking of divine love.[9][self-published source] His influence on Persian speakers appears in "Hafez readings" (fāl-e hāfezPersianفال حافظ‎) and in the frequent use of his poems in Persian traditional music, visual art, and Persian calligraphy. His tomb is visited often. Adaptations, imitations and translations of his poems exist in all major languages.

Hafez was born in ShirazIran. His parents were from KazerunFars Province. Despite his profound effect on Persian life and culture and his enduring popularity and influence, few details of his life are known. Accounts of his early life rely upon traditional anecdotes. Early tazkiras (biographical sketches) mentioning Hafez are generally considered unreliable.[10] At an early age, he memorized the Quran and was given the title of Hafez, which he later used as his pen name.[11][self-published source][12] The preface of his Divān, in which his early life is discussed, was written by an unknown contemporary whose name may have been Moḥammad Golandām.[13] Two of the most highly regarded modern editions of Hafez's Divān are compiled by Moḥammad Ghazvini and Qāsem Ḡani (495 ghazals) and by Parviz Natel-Khanlari (486 ghazals).[14][15]
Modern scholars generally agree that Hafez was born either in 1315 or 1317. According to an account by Jami, Hafez died in 1390.[13][16] Hafez was supported by patronage from several successive local regimes: Shah Abu Ishaq, who came to power while Hafez was in his teens; Timur at the end of his life; and even the strict ruler Shah Mubariz ud-Din Muhammad (Mubariz Muzaffar). Though his work flourished most under the 27-year rule of Jalal ud-Din Shah Shuja (Shah Shuja),[17] it is claimed Hāfez briefly fell out of favor with Shah Shuja for mocking inferior poets (Shah Shuja wrote poetry himself and may have taken the comments personally), forcing Hāfez to flee from Shiraz to Isfahan and Yazd, but no historical evidence is available.[17] He is said to have been in Timur's court, as Hafez wrote a ghazal whose verse says if this Turk accept his homage:
For the black mole on her cheek
I would give the cities of Samarkand and Bukhara
Timur upbraided him for this verse and said; "By the blows of my well tempered sword I have conquered the greater part of the world to enlarge Samarkand and Bukhara, my capitals and residences; and you pitiful creature would exchange these two cities for a mole". Hafez replied "O Sovereign of the world; "It is by the state of similar generosity that I have been reduced, as you see my present state of poverty." It is reported that the King was amazed by the witty answer, and the poet departed with magnificent gifts.[18]
His mausoleum, Hāfezieh, is located in the Musalla Gardens of Shiraz.

Many semi-miraculous mythical tales were woven around Hafez after his death. It is said that by listening to his father's recitations, Hafez had accomplished the task of learning the Quran by heart at an early age (that is the meaning of the word Hafez). At the same time, he is said to have known by heart the works of Rumi (Jalal ad-Din Muhammad Balkhi), SaadiFarid ud-Din, and Nizami.
According to one tradition, before meeting his self-chosen Sufi master Hajji Zayn al-Attar, Hafez had been working in a bakery, delivering bread to a wealthy quarter of the town. There, he first saw Shakh-e Nabat, a woman of great beauty, to whom some of his poems are addressed. Ravished by her beauty but knowing that his love for her would not be requited, he allegedly held his first mystic vigil in his desire to realize this union. Still, he encountered a being of surpassing beauty who identified himself as an angel, and his further attempts at union became mystic; a pursuit of spiritual union with the divine. A Western parallel is that of Dante and Beatrice.
At 60, he is said to have begun a Chilla-nashini, a 40-day-and-night vigil by sitting in a circle that he had drawn for himself. On the 40th day, he once again met with Zayn al-Attar on what is known to be their fortieth anniversary and was offered a cup of wine. It was there where he is said to have attained "Cosmic Consciousness". He hints at this episode in one of his verses in which he advises the reader to attain "clarity of wine" by letting it "sit for 40 days".
Although he hardly ever traveled outside Shiraz, in one tale, Tamerlane (Timur) angrily summoned Hafez to account for one of his verses:
If that Shirazi Turk would take my heart in hand
I would remit Samarkand and Bukhārā for her black mole.
Samarkand was Tamerlane's capital and Bokhara was the kingdom's finest city. "With the blows of my lustrous sword", Timur complained, "I have subjugated most of the habitable globe... to embellish Samarkand and Bokhara, the seats of my government; and you would sell them for the black mole of some girl in Shiraz!"
Hafez, the tale goes, bowed deeply and replied, "Alas, O Prince, it is this prodigality which is the cause of the misery in which you find me". So surprised and pleased was Timur with this response that he dismissed Hafez with handsome gifts.[17]

Hafez was acclaimed throughout the Islamic world during his lifetime, with other Persian poets imitating his work, and offers of patronage from Baghdad to India.[17]
His work was first translated into English in 1771 by William Jones. It would leave a mark on such Western writers as ThoreauGoethe, and Ralph Waldo Emerson (the last referred to him as "a poet's poet").[citation needed]. Sir Arthur Conan Doyle has his character Sherlock Holmes state that "there is as much sense in Hafiz as in Horace, and as much knowledge of the world" (in A Case of Identity). Friedrich Engels mentioned him in an 1853 letter to Karl Marx:
It is, by the way, rather pleasing to read dissolute old Hafiz in the original language, which sounds quite passable and, in his grammar, old Sir William Jones likes to cite as examples dubious Persian jokes, subsequently translated into Greek verse in his Commentariis poeseos asiaticae, because even in Latin they seem to him too obscene. These commentaries, Jones’ Works, Vol. II, De Poesi erotica, will amuse you. Persian prose, on the other hand, is deadly dull. E.g. the Rauzât-us-safâ by the noble Mirkhond, who recounts the Persian epic in very flowery but vacuous language. Of Alexander the Great, he says that the name Iskander, in the Ionian language, is Akshid Rus (like Iskander, a corrupt version of Alexandros); it means much the same as filusuf, which derives from fila, love, and sufa, wisdom, ‘Iskander’ thus being synonymous with ‘friend of wisdom’.[19]
Hafez is the most popular poet in Iran, and his works can be found in almost every Iranian home.[4] In fact, October 12 is celebrated as Hafez Day in Iran.[20]

Twenty years after his death, a tomb, the Hafezieh, was erected to honor Hafez in the Musalla Gardens in Shiraz. The current mausoleum was designed by André Godard, a French archeologist and architect, in the late 1930s, and the tomb is raised up on a dais amidst rose gardens, water channels, and orange trees. Inside, Hafez's alabaster sarcophagus bears the inscription of two of his poems.[citation needed] His tomb is "crowded with devotees" who visit the site and the atmosphere is "festive" with visitors singing and reciting their favorite Hafez poems.[4]
Many Iranians use Divan of Hafez for fortune telling. Iranian families usually have a Divan of Hafez in their house, and when they get together during the Nowruz or Yaldā holidays, they open the Divan to a random page and read the poem on it, which they believe to be an indication of things that will happen in the future.[21]
There is no definitive version of his collected works (or Dīvān); editions vary from 573 to 994 poems. In Iran and Afghanistan, his collected works have come to be used as an aid to popular divination.[22] Only since the 1940s has a sustained scholarly attempt (by Mas'ud FarzadQasim Ghani and others in Iran) been made to authenticate his work and to remove errors introduced by later copyists and censors. However, the reliability of such work has been questioned,[23] and in the words of Hāfez scholar Iraj Bashiri, "there remains little hope from there (i.e.: Iran) for an authenticated diwan".[24] Even libraries in AzerbaijanArmenia, and Georgia carry his Diwan.[14]

Many Iranian composers have composed pieces inspired by or based upon Hafez's poems. Among Iranian singers, Mohsen Namjoo composed music and vocals on several poems such as ZolfDel MiravadNameh, and others. Hayedeh performed the song "Padeshah-e Khooban", with music by Farid ZolandMohammad-Reza Shajarian performed the song "Del Miravad Ze Dastam", with music by Parviz Meshkatian. The Ottoman composer Buhurizade Mustafa Itri composed his magnum opus Neva Kâr based upon one of Hafez's poems. The Polish composer Karol Szymanowski composed The Love Songs of Hafiz based upon a German translation of Hafez poems.

Many Afghan Singers, including Ahmad Zahir and Sarban, have composed songs such as "Ay Padeshah-e Khooban", "Gar-Zulfe Parayshanat"

The question of whether his work is to be interpreted literally, mystically, or both has been a source of contention among western scholars.[25] On the one hand, some of his early readers such as William Jones saw in him a conventional lyricist similar to European love poets such as Petrarch.[26] Others scholars such as Henry Wilberforce Clarke saw him as purely a poet of didactic, ecstatic mysticism in the manner of Rumi, a view that a minority of twentieth century critics and literary historians have come to challenge.[27]
This confusion stems from the fact that, early in Persian literary history, the poetic vocabulary was usurped by mystics, who believed that the ineffable could be better approached in poetry than in prose. In composing poems of mystic content, they imbued every word and image with mystical undertones, causing mysticism and lyricism to converge into a single tradition. As a result, no fourteenth-century Persian poet could write a lyrical poem without having a flavor of mysticism forced on it by the poetic vocabulary itself.[28][29] While some poets, such as Ubayd Zakani, attempted to distance themselves from this fused mystical-lyrical tradition by writing satires, Hafez embraced the fusion and thrived on it. Wheeler Thackston has said of this that Hafez "sang a rare blend of human and mystic love so balanced... that it is impossible to separate one from the other".[30]
For reason such as that, the history of the translation of Hāfez is fraught with complications, and few translations into western languages have been wholly successful.
One of the figurative gestures for which he is most famous (and which is among the most difficult to translate) is īhām or artful punning. Thus, a word such as gowhar, which could mean both "essence, truth" and "pearl," would take on both meanings at once as in a phrase such as "a pearl/essential truth outside the shell of superficial existence".
Hafez often took advantage of the aforementioned lack of distinction between lyrical, mystical, and panegyric writing by using highly intellectualized, elaborate metaphors and images to suggest multiple possible meanings. For example, a couplet from one of Hafez's poems reads:[citation needed]

Last night, from the cypress branch, the nightingale sang,
In Old Persian tones, the lesson of spiritual stations.
The cypress tree is a symbol both of the beloved and of a regal presence; the nightingale and birdsong evoke the traditional setting for human love. The "lessons of spiritual stations" suggest, obviously, a mystical undertone as well (though the word for "spiritual" could also be translated as "intrinsically meaningful"). Therefore, the words could signify at once a prince addressing his devoted followers, a lover courting a beloved, and the reception of spiritual wisdom.[31]

Though Hafez is well known for his poetry, he is less commonly recognized for his intellectual and political contributions.[32] A defining feature of Hafez' poetry is its ironic tone and the theme of hypocrisy, widely believed to be a critique of the religious and ruling establishments of the time.[33][34] Persian satire developed during the 14th century, within the courts of the Mongol Period. In this period, Hafez and other notable early satirists, such as Ubayd Zakani, produced a body of work that has since become a template for the use of satire as a political device. Many of his critiques are believed to be targeted at the rule of Amir Mobarez Al-Din Mohammad, specifically, towards the disintegration of important public and private institutions. He was a Sufi Muslim.[33][34][35]
His work, particularly his imaginative references to monasteriesconvents, Shahneh, and muhtasib, ignored the religious taboos of his period, and he found humor in some of his society's religious doctrines.[34][35] Employing humor polemically has since become a common practice in Iranian public discourse and satire is now perhaps the de facto language of Iranian social commentary.[34]

A standard modern edition in English of Hafez' poems is Faces of Love (2012) translated by Dick Davis for Penguin Classics.[36]
Peter Avery translated a complete edition of Hafiz in English, The Collected Lyrics of Hafiz of Shiraz, published in 2007.[37] It has been awarded Iran's Farabi prize.[38] Avery's translations are published with notes explaining allusions in the text and filling in what the poets would have expected their readers to know.[39] An abridged version exists, titled Hafiz of Shiraz: Thirty Poems: An Introduction to the Sufi Master.
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Ḥāfeẓ, also spelled Ḥāfiz, in full Moḥammad Shams al-Dīn Ḥāfeẓ, (born 1325/26, Shīrāz, Iran—died 1389/90, Shīrāz), one of the finest lyric poets of Persia.
Ḥāfeẓ received a classical religious education, lectured on Qurʾānic and other theological subjects (“Ḥāfeẓ” designates one who has learned the Qurʾān by heart), and wrote commentaries on religious classics. As a court poet, he enjoyed the patronage of several rulers of Shīrāz.

About 1368–69 Ḥāfeẓ fell out of favour at the court and did not regain his position until 20 years later, just before his death. In his poetry there are many echoes of historical events as well as biographical descriptions and details of life in Shīrāz. One of the guiding principles of his life was Sufism, the Islamic mystical movement that demanded of its adherents complete devotion to the pursuit of union with the ultimate reality.
Ḥāfeẓ’s principal verse form, one that he brought to a perfection never achieved before or since, was the ghazal, a lyric poem of 6 to 15 couplets linked by unity of subject and symbolism rather than by a logical sequence of ideas. Traditionally the ghazal had dealt with love and wine, motifs that, in their association with ecstasy and freedom from restraint, lent themselves naturally to the expression of Sufi ideas. Ḥāfeẓ’s achievement was to give these conventional subjects a freshness and subtlety that completely relieves his poetry of tedious formalism. An important innovation credited to Ḥāfeẓ was the use of the ghazal instead of the qasida (ode) in panegyrics. Ḥāfeẓ also reduced the panegyric element of his poems to a mere one or two lines, leaving the remainder of the poem for his ideas. The extraordinary popularity of Ḥāfeẓ’s poetry in all Persian-speaking lands stems from his simple and often colloquial though musical language, free from artificial virtuosity, and his unaffected use of homely images and proverbial expressions. Above all, his poetry is characterized by love of humanity, contempt for hypocrisy and mediocrity, and an ability to universalize everyday experience and to relate it to the mystic’s unending search for union with God. His appeal in the West is indicated by the numerous translations of his poems. Ḥāfeẓ is most famous for his Dīvān; among the many partial English translations of this work are those by Gertrude Bell and H. Wilberforce Clarke.




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