Iranian Persian Language and Literature Promotion Society Research on Mystical Literature HTTPS://JP 2 3 2008 11 21 Pir-e Golrang (Rose-colored Spiritual Master) A new reflection on a verse of Hafez Pir-e Golrang (Rose-colored Spiritual Master) A new reflection on a verse of Hafez 167 194 16383 FA Mehdi Ahmadi The Center for Research and Development in Humanities, SAMT Journal Article 2016 06 14 Concerning this verse of Hafez: «pir-e Golrang-e man andar haq-e azraq-pušān / roxsat-e xobs nadād ar-na hekāyat-hā bud»[1], several interpretations and explications have been proposed up to now. In this paper, first, I have classified the previous views into four major classes, and reviewed and assessed them briefly.  My assumption is that, in expounding the classical literary texts, the most important factor is to design and present a "paradigm" or "model" for reading the text, and the superiority of one explication over the others depends on the degree of consistency among different parts of the proposed paradigm. Based on this assumption, I have proposed my interpretation or reading by foregrounding two contrasts (one in Divan of Hafez and the other in the literature of Sufism and Islamic texts) and putting the verse within that contrast-system or semantic-net, so that a greater degree of consistency among different parts of Divan of Hafez and his world-view could be observed. My proposed construal is a new version, or a different reading, of Zarrinkub's explication (1364). <br clear="all" /> [1].  The English translation of this verse by Henry Wilberforce-Clarke is as follows: In respect of these blue-garment wearers, my Pir, rose of hue, gave no permission to reveal their impiety; if not, a tale was.        Concerning this verse of Hafez: «pir-e Golrang-e man andar haq-e azraq-pušān / roxsat-e xobs nadād ar-na hekāyat-hā bud»[1], several interpretations and explications have been proposed up to now. In this paper, first, I have classified the previous views into four major classes, and reviewed and assessed them briefly.  My assumption is that, in expounding the classical literary texts, the most important factor is to design and present a "paradigm" or "model" for reading the text, and the superiority of one explication over the others depends on the degree of consistency among different parts of the proposed paradigm. Based on this assumption, I have proposed my interpretation or reading by foregrounding two contrasts (one in Divan of Hafez and the other in the literature of Sufism and Islamic texts) and putting the verse within that contrast-system or semantic-net, so that a greater degree of consistency among different parts of Divan of Hafez and his world-view could be observed. My proposed construal is a new version, or a different reading, of Zarrinkub's explication (1364). <br clear="all" /> [1].  The English translation of this verse by Henry Wilberforce-Clarke is as follows: In respect of these blue-garment wearers, my Pir, rose of hue, gave no permission to reveal their impiety; if not, a tale was.        https://jpll.ui.ac.ir/article_16383_933c241f0d901982c5acb49e7a2bf495.pdf