Hafez Makhlouf (Arabic: حافظ مخلوف‎) (b. April 2, 1975) is a Syrian colonel and a senior official at the General Security Directorate. Makhlouf is a maternal cousin to Syrian President Bashar al-Assad. He is also the brother of Rami Makhlouf, Syria’s leading businessman.^[2] Makhlouf was sanctioned by the US Department of the Treasury in 2007 for "undermining the sovereignty of Lebanon or its democratic processes and institutions." The sanctions called for freezing "any assets the designees may have located in the United States", and prohibited U.S. persons from engaging in transactions with these individuals".^[3] In May 2011, the EU imposed sanctions against Mr Makhlouf, saying he was an "associate of Maher al-Assad" who "bankrolls the regime allowing violence against demonstrators". Col Makhlouf is perhaps best known for being one of the two survivors of the high-speed car crash in 1994 that killed the president's elder brother, Basil, who was being groomed to succeed their father, Hafez. In May 2011, the EU imposed sanctions on Col Makhlouf, saying he was "close to Maher al-Assad" had been "involved in violence against demonstrators" as head of the GSD's Damascus branch. The US treasury department announced new sanctions against him later that month, saying he had been "given a leading role in responding to protests in Syria, and was heavily involved in the Syrian regime's actions in Deraa, where protesters were killed". Opposition activists have said Col Makhlouf enjoys greater influence over the president than the head of the GSD, Ali Mamluk. He is a part of Assad's inner circle.^[4]

See also[link]

• Muhammad Khayr Bey
• Assad family

References[link]

Khwāja Shamsu d-Dīn Muhammad Hāfez-e Shīrāzī (Persian: خواجه شمس‌الدین محمد حافظ شیرازی‎), known by his pen name Hāfez (1325/1326–1389/1390),^[1] was a Persian lyric poet. His collected works composed of series of Persian poetry (Divan) are to be found in the homes of most Persian speakers in Iran and Afghanistan, as well as elsewhere in the world, who learn his poems by heart and use them as proverbs and sayings to this day. His life and poems have been the subject of much analysis, commentary and interpretation, influencing post-fourteenth century Persian writing more than any other author.^[2][3]

Themes of his ghazals are the beloved, faith, and exposing hypocrisy. His influence in the lives of Iranians can be found in "Hafez readings" (fāl-e hāfez, Persian: فال حافظ‎), frequent use of his poems in Persian traditional music, visual art and Persian calligraphy. His tomb in Shiraz is visited often. Adaptations, imitations and translations of Hafez' poems exist in all major languages.

Life[link]

Hafez was born in Shiraz, modern Iran. 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.^[4] The preface of his Divān, in which his early life is discussed, was written by an unknown contemporary of Hafez whose name may have been Moḥammad Golandām.^[5] Two of the most highly regarded modern editions of Hafez's Divān are compiled by Moḥammad Qazvini and Qāsem Ḡani (495 ghazals) and by Parviz Natil Khanlari (486 ghazals).^[6][7]

Modern scholars generally agree that Hafez was born either in 1315 or 1317; following an account by Jami 1390 is considered the year in which he died.^[5][8] 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 twenty-seven year reign of Jalal ud-Din Shah Shuja (Shah Shuja),^[9] 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, although no historical evidence of this is available.^[9] His mausoleum, Hāfezieh, is located in the Musalla Gardens of Shiraz.

Legends[link]

Divan of Hafez, with a Persian miniature at left and ghazals in nastaliq at right. Signed by Shah Qasem, 1617. National Museum of Iran, Tehran, Persia.

Many semi-miraculous mythical tales were woven around Hāfez after his death. It is said that by listening to his father's recitations Hāfez had accomplished the task of learning the Qur'an by heart at an early age (that is in fact the meaning of the word Hafez). At the same time Hāfez is said to have known by heart, the works of Jalal ad-Din Muhammad Rumi, Saadi, Farid ud-Din and Nizami.

According to one tradition, before meeting his patron, Hajji Zayn al-Attar, Hāfez 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. During this 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 age 60 he is said to have begun a Chilla-nashini, a 40-day-and-night vigil by sitting in a circle which 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". Hāfez hints at this episode in one of his verses where he advises the reader to attain "clarity of wine" by letting it "sit for 40 days".

Although Hafez almost never traveled out of Shiraz, in one tale Tamerlane (Timur) angrily summoned Hāfez to account for one of his verses:

If that Shirazi Turk would take my heart in hand

I would remit Samarkand and Bukhārā for his/her Hindu mole.

Samarkand was Timur's capital and Bokhara was his 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 boy in Shiraz!" Hāfez, so 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.^[9]

Works and influence[link]

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.^[9] Today, he is the most popular poet in Iran. Most libraries in India, Pakistan, and Iran contain his Diwan.^[6]

Much later, the work of Hāfez would leave a mark on such Western writers as Thoreau, Goethe, and Ralph Waldo Emerson -- the latter referring to him as "a poet's poet."^{[citation needed]} His work was first translated into English in 1771 by William Jones.

There is no definitive version of his collected works (or Dīvān); editions vary from 573 to 994 poems. In Iran, and Afghanistan,^[10] his collected works have come to be used as an aid to popular divination. Only since the 1940s has a sustained scholarly attempt - by Mas'ud Farzad, Qasim Ghani and others in Iran - been made to authenticate his work, and remove errors introduced by later copyists and censors. However, the reliability of such work has been questioned,^[11] and in the words of Hāfez scholar Iraj Bashiri.... "there remains little hope from there (i.e.: Iran) for an authenticated diwan".

Though Hāfez’s poetry is influenced by Islam, he is widely respected by Hindus, Christians and others. The Indian sage of Iranian descent Meher Baba, who syncretized elements of Sufism, Hinduism, Zoroastrianism and Christian mysticism, recited Hāfez's poetry until his dying day.^[12] October 12 is celebrated as Hafez Day in Iran.^[13]

Hafez, not only had influence in religious grounds, but beyond metaphysical fields philosophers such as Engles mentioned him, regardless of his materialistic world-view, for him, Hafez's still is pregnant with meanings. This shows Hafez profound explorations within human sentiment and experiments. In the text below, extracted from Engles' letter to Marx, we confront with his interest in Hafez:

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’.^[14]

Interpretation[link]

Detail of an illumination in a Persian manuscript of the Divan of Hafez, drawn in the 18th century; British Library, London.

The question of whether his work is to be interpreted literally, mystically or both, has been a source of concern and contention to western scholars.^[15] 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.^[16] Others such as Wilberforce Clarke saw him as purely a poet of didactic, ecstatic mysticism in the manner of Rumi, a view which modern scholarship has come to reject.^[17]

Divan of Hafez, Persian miniature, 1585.

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, thereby causing mysticism and lyricism to essentially 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.^[18][19] 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. W.M. 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."^[20]

For this reason among others, the history of the translation of Hāfez has been a complicated one, 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 which was 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 so as to suggest multiple possible meanings. This may be illustrated via a couplet from the beginning of one of Hafez' poems.

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.^[21]

The Tomb of Hafez[link]

Tomb of Hafez in Shiraz.

Twenty years after his death, a tomb (the Hafezieh) was erected to honor Hafez in the Musalla Gardens in Shiraz. The current Mausolem was designed by André Godard, French archeologist and architect, in the late 1930s. Inside, Hafez's alabaster tombstone bears two of his poems inscribed upon it.

See also[link]

• List of Persian poets and authors
• Persian literature
• Persian mysticism

Notes[link]

Sources[link]

Wikisource has original text related to this article: Hafez

• Peter Avery, The Collected Lyrics of Hafiz of Shiraz, 603 p. (Archetype, Cambridge, UK, 2007). ISBN 1-901383-09-1
  Note: This translation is based on Divān-e Hāfez, Volume 1, The Lyrics (Ghazals), edited by Parviz Natel-Khanlari (Tehran, Iran, 1362 AH/1983-4).
• E.G. Browne. Literary History of Persia. (Four volumes, 2,256 pages, and twenty-five years in the writing). 1998. ISBN 0-7007-0406-X
• Will Durant, The Reformation. New York: Simon and Schuster, 1957
• Erkinov A. “Manuscripts of the works by classical Persian authors (Hāfiz, Jāmī, Bīdil): Quantitative Analysis of 17th-19th c. Central Asian Copies”. Iran: Questions et connaissances. Actes du IVe Congrès Européen des études iraniennes organisé par la Societas Iranologica Europaea, Paris, 6-10 Septembre 1999. vol. II: Périodes médiévale et moderne. [Cahiers de Studia Iranica. 26], M.Szuppe (ed.). Association pour l`avancement des études iraniennes-Peeters Press. Paris-Leiden, 2002, pp. 213–228.
• Hafez. The Green Sea of Heaven: Fifty ghazals from the Diwan of Hafiz. Trans. Elizabeth T. Gray, Jr. White Cloud Press, 1995 ISBN 1-883991-06-4
• Hafez. The Angels Knocking on the Tavern Door: Thirty Poems of Hafez. Trans. Robert Bly and Leonard Lewisohn. HarperCollins, 2008, p. 69. ISBN 978-0-06-113883-6
• Hafiz, Divan-i-Hafiz, translated by Henry Wiberforce-Clarke, Ibex Publishers, Inc., 2007. ISBN 0-936347-80-5
• Khorramshahi, Bahaʾ-al-Din (2002). "Hafez II: Life and Times". http://www.iranicaonline.org/articles/hafez-ii. Retrieved 25 July 2010. 
• Yarshater, Ehsan (2002). "Hafez I: An Overview". http://www.iranicaonline.org/articles/hafez-i. Retrieved 25 July 2010. 
• Jan Rypka, History of Iranian Literature. Reidel Publishing Company. 1968 OCLC 460598. ISBN 90-277-0143-1

External links[link]

Wikimedia Commons has media related to: Hafez

Poetry portal

English translations of Poetry by Hafez

• Hafez in English from Poems Found in Translation website
• Poems by Hafez from Blackcat Poems website
• Hafez Divan in Persian and English
• Life and Poetry of Hafez from "Hafiz on Love" website
• Hafez Poems translated G. Bell
• Selection of Love Poems by Hafez

Persian texts and resources

• Hafez Divan with readings in Persian
• Fall-e Hafez An online Flash application of his poems in Persian.
• Radio Programs on Hafez's life and poetry'

English language resources

• Hafiz, Shams al-Din Muhammad A Biography by Prof. Iraj Bashiri, University of Minnesota
• Comprehensive set of scholarly entries about Hafez, on the Encyclopædia Iranica (Columbia University).
• Divan-e-Hafez with English translation

German translations and compositions

• Viktor Ullmann "The Songbook of Hafis / Das Liederbuch des Hafis" ARBOS - Company for Music and Theatre

Other

• Facebook Page for Hafez Selected poetry and images.
• Hafez Tomb in 2012 Nowruz Celebration; Photos.

Rami Makhlouf (Arabic: رامي مخلوف‎, born 10 July 1969) is a wealthy Syrian businessman and the maternal cousin of President Bashar Assad.^[1][2] He is the main owner of Syriatel and according to the Financial Times he is thought to control as much as 60% of the Syrian economy through his web of business interests that include telecommunications, oil and gas, construction, banking, airlines and retail.^[3] He is considered one of the most powerful men in Syria and according to Syrian analysts no foreign company can do business in Syria without his consent and partnership.^[4][5] He is a part of Bashar Assad's inner circle.^[6]

Background[link]

Rami Makhlouf is one of the wealthiest individuals in Syria and the cousin of Bashar Assad. He is related to the Assad family through his aunt Anisa Makhlouf who is the wife of former Syrian President Hafez Assad. His personal wealth was estimated in 2008 to be about $6 billion dollars.^[7] He is the main owner of Syriatel which is one of the two licensed mobile phone company's in Syria. Besides owning Syriatel, he is involved in real estate, banking, free trade zones along the border with Lebanon, duty-free shops, and luxury department stores.^[8] According to the Financial Times, he is thought to control as much as 60% of the Syrian economy through his web of business interests, ^[3]

Rami Makhlouf was among a diverse group of connected insiders who monopolized the small, but growing, Syrian private sector in the 1990s. As President Hafez Assad prepared for his son's succession, the distribution of assets from privatization began to shift clearly in favor of the Makhloufs. Assad believed the Makhlouf family could be relied upon to support Bashar without reserve in the uncertain political environment that would follow upon his death. This was in contrast to other insiders who had close financial ties to billionaire Lebanese Prime Minister Rafiq Hariri, such as former Syrian Vice President Abdul Halim Khaddam. Rami and his brother Ihab therefore enjoyed easy access to opportunities such as an exclusive license to operate a network of duty-free retail shops where a significant portion of goods were redistributed inside the country. By the time Bashar assumed power in 2000, Rami Makhlouf was well established.^[9]

Business Activities[link]

Rami Makhlouf is thought to have attempted in 2004 to take over the Mercedes concession in Syria by ensuring a law was passed denying Mercedes the right to import parts unless Makhlouf was made the exclusive agent for Mercedes in Syria. Mercedes wanted to keep the Sanqar family who had the concession since the 1960s.^[10] Mercedes stopped all activity in Syria until the dispute was resolved, the Mercedes concession is now once again controlled by the Sanqar family.^[11]

Makhlouf's current business interests are extensive. He is the majority owner of Cham Holding which has investments in luxury tourism, restaurants, and real estate through Bena Properties. Cham Holding also controls Syrian Pearl Airlines, the first private airline to be allowed in the country. He is also invested in several private banks established in Syria, such as the International Islamic Bank of Syria, Byblos Bank, Al Baraka Bank, International Bank of Qatar, Cham Bank, Bank of Jordan in Syria; in insurance companies; and in financial services companies, such as Cham Capital. Like his father, Mohammed Makhlouf, he is active in the oil sector, via the British oil company Gulfsands Petroleum. He is also invested in real estate companies such as Sourouh, Fajr, Al Batra, and Al Hada'iq; in tourism companies such as Al Mada'in; in media companies such as daily Al Watan, radio/television station Ninar and satellite station Dunya TV; in advertising companies such as Promedia; in education companies such as the Chouwayfat schools; in industry through the Eltel Middle East company; and in Public Work's companies such as Ramak TP.^[7][12] Rami Makhlouf has extensive land holdings in the U.S. Virgin Islands, which were the subject of court litigation. As a result of this litigation Rami's U.S. holdings were transferred to his brother Ihab. The Makhloufs also have a monopoly on the import of tobacco into Syria.^[13]

Makhlouf maintains a close relationship with Bushra al-Assad, Bashar's older sister, and her husband Assef Shawkat. He also operates a number of different business projects in Lebanon with Maher al-Assad, Bashar's younger brother. There are reports of tensions between the two, which is considered why parts of the Makhlouf business were shifted in 2005 to Dubai. Some observers believe the transfers were made because the Makhloufs were worried that they were going to be made the scapegoats of an anti-corruption propaganda campaign.^[13]

Accusations of Corruption[link]

In February 2008, the United States Department of the Treasury designated Makhlouf as a beneficiary and facilitator of public corruption in Syria. His influence and connections within the regime have allowed him to control the issuance of certain types of profitable commodities contracts.^[1] According to the Treasury Department, “Makhlouf has manipulated the Syrian judicial system and used Syrian intelligence officials to intimidate his business rivals. He employed these techniques when trying to acquire exclusive licenses to represent foreign companies in Syria and to obtain contract awards.”^[14] On May 10, 2011 the European Union placed sanctions on him for bankrolling the regime and allowing violence against demonstrators.^[2][15]

Rami Makhlouf is viewed by the Syrian opposition as a symbol of corruption in Syria. In Daraa during the 2011 Syrian uprising, demonstrators accused him of being a "thief".^[16] Among political observers it is generally accepted that Makhlouf's great wealth is a result of his close family ties to the Syrian regime. It is reported that Bashar al-Assad before he became president would during official meetings try to make business contacts for Rami.^[13] In US diplomatic cables leaked by Wikileaks, Rami Makhlouf is described as a powerful regime financer.^[17] Makhlouf has further been accused of illegally diverting Lebanese telephone calls through Syria with the help of businessman Pierre Fattouch for the benefit of Syriatel.^[13]

The arrest and imprisonment for several years of the Syrian dissident Riad Seif is related to his criticism of Rami Makhlouf. Seif, a member of parliament and one of the most ardent critics of the Syrian government, became known outside of Syria because of his government criticism during the Damascus Spring of 2001. Despite several warnings by the Syrian regime not to interfere, Riad began in September 2001 an anticorruption campaign against the way the two GSM mobile phone licenses were awarded, one of which had been awarded to Maklouf's Syriatel. Shortly thereafter Seif lost his parliamentary immunity and was arrested and imprisoned for five years.^[18]

2011 Syrian uprising[link]

Opposition activists during the 2011 Syrian uprising accused Mr Makhlouf of financing pro-government demonstrations both across Syria and abroad, by providing flags, meals and money for those participating. The tycoon insists his businesses are legitimate and provide professional employment for thousands of Syrians.^[6]

On June 16, 2011 tycoon Rami Makhlouf, who says he is quitting the Syrian business scene, owes his fortune and his role as a hate figure for protesters to his cousin President Bashar al-Assad.^[19]

See also[link]

• Assad family

References[link]

http://www.arabbusiness-news.info

External links[link]

• Dossier: Rami Makhlouf, Mideast Monitor, January–March 2008
• Who's who in Syria's leadership, BBC News, 3 March 2005
• Rami Makhlouf collected news and commentary at Al Jazeera English
• Rami Makhlouf
• Uprising exposes Syria’s economic weaknesses, Financial Times, 26 April 2011
• Syrian Businessman Becomes Magnet for Anger and Dissent, Anthony Shadid, The New York Times, 30 April 2011
• رامي مخلوف