406 in the collection of Hafez's ghazals, which are arranged alphabetically by their rhyme, in the edition of Muhammad Qazvini and Qasem Ghani (1941).
Bashiri argues that both verses have the same meaning, namely that the magnificence of the phenomenal world, represented by the Moon and stars, is worthless as a way of achieving union with the Divine, compared with the Way of Love.
The idea that the rational faculty ('aql) can of itself never attain true experiential knowledge of God is common in Sufic writers, for example in the early 12th-century Persian mystic Abo-l-Fazl Rashid-al-Din Meybodi, who greatly influenced Hafez's philosophy.
On this verse, Bashiri comments: "The call for wine is usually expected to appear in one of the initial bayts of a Sufic ghazal, because when the Murid joins the Path, he needs wine (knowledge) to guide him through the valleys of love,"[8] the Murīd being the disciple who is being guided on the path of Love by the Sufic Elder.
In another poem Hafez writes, in Gertrude Bell's translation:[9][10] This verse may be compared with verse 4 of Mazra'-e sabz-e falak, which in a similar way mentions two ancient Iranian kings in connection with the Moon: Comparing the two poems, it is clear that the "night-thief star" is the crescent Moon.
"Hafez brings problems encountered along the spiritual path to the Magian elder, who solves them by gazing in the crystal wine goblet".
[15] The words dars-ē hadīs-e 'ešq bar ū xān "sing the lesson of the story of love to him" recall the similar words of verse 8 of Shirazi Turk: The general theme of both poems is that Love, not Religion or Philosophy, will solve the problems of the world and guide the seeker on his spiritual path.