In Section 66 of the Hadiqat al-Haqiqah, Sanai contrasts the limitations of human intellect (aql) with the efficacy of faith (iman) and spiritual longing (shawq) in approaching the Divine. Sanai asserts that the intellect remains ignorant of the true depth of God's attributes, acting merely as a canopy at His gate. Instead of intellectual speculation, the seeker is urged to cultivate sincere neediness (niyaz) of the heart. In this spiritual framework, the state of helplessness and bewilderment (hayrat) is what opens the door to receiving divine response (labbayk).

Google

## Original content
<div dir="rtl" style="text-align: right; line-height: 2; margin-top: 0.5rem;">

مستمع نغمت نیاز از دل 
مطلع بر طلوع راز از دل
چون در دل نیاز بگشاید 
آنچه خواهد به پیش باز آید
یاربش را ز شه ره اقبال 
کرده لبیک دوست استقبال
زآتشی کان بودت گوناگون 
تکیه بر آب روی چون فرعون
نقل جان ساز هرچه زو شد نقل 
که به ایمان رسی به حق نه به عقل
عقل در کنه وصف او نادان 
ذوق با طوق شوق او شادان
عقل و جان ملک پادشاهی اوست 
ملک او در خور آلهی اوست
یاربی از تو زو دو صد لبیک 
یک سلام از تو زو هزار علیک
سایه بانیست عقل بر در او 
خیلتاشیست جان ز لشکر او
از بد و نیک خلق پیوسته 
رحمت و نعمتش بنگسسته
درگهش را نیاز پیرایه 
تو نیاز آر سود و سرمایه
درپذیرد غم دراز ترا 
بی نیازی او نیاز ترا
دوست بودش بلال بر درگاه 
پوست بر تن چو زلف یار سیاه
جامهٔ ظاهرش ز بهر دلال 
گشت بر روی حور مشکین خال
از پی تازگی ز دشمن و دوست 
در دو عالم بدل کنندهٔ پوست
از پی دین و ملک پروردن 
نکند هیچ سر برو گردن
ای صف آرای جمع درویشان 
وی نگهدار درد دل ریشان
آنکه شد چون بهی بهش گردان 
وانکه شد چون کمان زهش گردان
نیک درمانده ام به دست نیاز 
کارم ای کارساز خلق بساز
متفرد به خطهٔ ملکوت 
متوحد به عزت جبروت
آیت علم را بدایت نیست 
غایت شوق را نهایت نیست
تو ندانی ز حال عالم راز 
از بلا عافیت ندانی باز
تو حقیقت نه مرد این راهی 
طفل راهی ز ره نه آگاهی
کودکی رو به گرد بازی گرد 
به بر کبر و بی نیازی گرد
بس بود کبر و ناز یار ترا 
با خدای ای پسر چه کار ترا
چکنی جنت و نعیم ابد 
کرده عقبی ز بهر دنیا رد
او ز تو حسبت تو می داند 
چون تویی را به خود همی خواند
می کند بر تو عرضه حور و قصور 
تو به دنیا و زینتش مغرور

</div>

## English translation
Listener of the melody of need from the heart,
Informed of the rising of the secret from the heart.
When the door of need opens in the heart,
Whatever he desires will come before him.
His 'O Lord' from the highway of prosperity
Has been welcomed by the 'Here I am' of the Friend.
From that fire which is of various kinds for you,
Do not rely on honor like Pharaoh.
Make the soul's provision whatever is transmitted from Him,
For you reach the Truth through faith, not through intellect.
Intellect is ignorant of the essence of His description,
While taste is joyful with the collar of yearning for Him.
Intellect and soul are the domain of His kingship,
His kingdom is worthy of His divinity.
One 'O Lord' from you receives two hundred 'Here I am' from Him,
One greeting from you receives a thousand returns from Him.
Intellect is but a canopy at His door,
The soul is but a horseman from His army.
From the bad and good of the creation,
His mercy and blessing have never ceased.
His court's adornment is need;
Bring need as your profit and capital.
His independence accepts your long sorrow
And your need.
Bilal was a friend at His threshold,
With skin on his body black like the beloved's locks.
His outward garment, for the sake of beauty,
Became a musky mole on the face of the houris.
For the sake of freshness, from enemy and friend,
The changer of skin in both worlds.
For the sake of nurturing religion and kingdom,
No neck raises its head against Him.
O marshaller of the gathering of dervishes,
O guardian of the pain of the wounded hearts!
He who became like a quince, turn him back to health,
And string him who became bent like a bow.
I am deeply helpless in the hand of need;
Arrange my affair, O Arranger of the creation's affairs!
Unique in the realm of the kingdom,
Single in the glory of the power.
The sign of knowledge has no beginning,
The ultimate limit of yearning has no end.
You do not know the secret of the world's condition,
You do not distinguish well-being from affliction.
In truth, you are not a man of this path;
You are a child of the path, unaware of the way.
You are a child, go play around;
Turn away from pride and self-sufficiency.
Pride and coquetry are enough as a companion for you;
O boy, what business do you have with God?
What will you do with Paradise and eternal bliss,
Having rejected the Hereafter for the sake of this world?
He knows your inner motive from you,
Even as He calls one like you to Himself.
He offers you houris and palaces,
Yet you are deluded by the world and its adornment.

بخش ۶۶ - فی‌الافتقار والتحیّرِ فی صفاته / Section 66 - On Neediness and Bewilderment in His Attributes

In the Chapter on Gnosis (*Fasl-e Ma'rifat*) in the *Hadiqat al-Haqiqah*, Sanai outlines the foundational Sufi epistemological position that the human intellect (*aql*) and physical senses (*havas*) are inherently limited and incapable of independently grasping the divine essence. Sanai argues that true knowledge of God (*gnosis* or *ma'rifat*) cannot be attained through rational demonstration or sensory evidence; rather, it is initiated and completed solely through divine grace (*fazl*) and bounty (*karam*). A crucial aspect of this path is the seeker's realization of their own intellectual helplessness (*ajz*), which Sanai identifies as the true starting point of genuine recognition. Additionally, Sanai links this spiritual journey to self-knowledge, asserting that an individual who remains ignorant of their own inner nature is utterly incapable of knowing the Creator.

Sanai's Concept of Intellectual Incapacity and Divine Grace in Gnosis

Root URL: https://ganjoor.net/
Source URL: https://ganjoor.net/

This Reference node represents the source used by the Literature-to-1Cademy migration agent.

Ganjoor

Intellect, Faith, and the Station of Bewilderment in Section 66 of the Hadiqat al-Haqiqah

In his *Hadiqat al-Haqiqah*, Sanai employs the humorous allegory of an ignorant man who claims to have frequently eaten saffron (*za'faran*) with yogurt to criticize spiritual pretenders and emphasize the necessity of self-knowledge. Saffron, a rare and precious spice representing divine truth, is claimed to be well-known by a fool who cannot even recognize basic onions (*basal*). Sanai uses this story to assert that true understanding begins with self-knowledge (*ma'rifat al-nafs*); one who does not know their own self cannot comprehend others or achieve genuine knowledge of God (*ma'rifat Allah*). Without this internal foundation, any outward claim to spiritual realization or theological expertise is exposed as empty vanity.

The Metaphor of Saffron and Yogurt in Sanai's Hadiqat al-Haqiqah

In Section 10 of the *Hadiqat al-Haqiqah*, Sana'i emphasizes that spiritual safety and ultimate success depend entirely on divine assistance (*'awn-i haqq*) and conscious self-observation. He illustrates divine protection through classical Islamic motifs, such as the spider's web protecting the Prophet at the cave. Conversely, Sana'i warns that ignorance (*jahl*) and lack of knowledge (*nadani*) trap the seeker in worldly desires (compared to mind-altering substances like poppy), ultimately causing them to falter on the spiritual path (*sirat*) and fall into spiritual destruction.

The Spiritual Necessity of Vigilance and the Danger of Ignorance in Sana'i's Hadiqat al-Haqiqah

In the fifteenth section of the *Hadiqat al-Haqiqah* (the Chapter on Sanctification), Hakim Sana'i explains the concept of Divine incomprehensibility and transcendence over human thought (*khatir*) and imagination (*wahm*). To illustrate the limitation of human intellect in comprehending the Divine Essence (*dhat*), he introduces the metaphor of a blind man and his mother (*madar-e a'ma*). Sana'i argues that just as a blind person is absolutely certain of their mother's existence yet remains entirely unable to visualize or imagine her physical form ('how-ness' or *chuni*), so too does humanity know and affirm God's existence with certainty while being fundamentally incapable of comprehending or defining the Divine 'how-ness'. This metaphor highlights the strict boundary between knowing that God exists and knowing what God is, emphasizing that God transcends all anthropomorphic descriptions, categories, and rational boundaries.

Sana'i's Metaphor of the Blind Man and His Mother regarding Divine Incomprehensibility

In Section 39 of *Hadiqat al-Haqiqah*, Sanai contrasts material, bodily science (*ilm-e jesm*) with the spiritual knowledge required to tread the path of God (*ilm-e raftan be rah-e haq*). He outlines the essential provisions (*zad*) for this journey, which include distinguishing truth from falsehood, renouncing worldly status and desire for rank (*jah o hormat*), purifying the soul from evil, and strengthening the spirit through intellect and wisdom.

Sanai's Concept of the Path of the Hereafter and its Provisions

In the supplications of Sana'i's *Hadiqat al-Haqiqah*, spiritual progress and hope are centered on the concepts of divine generosity (*karam*) and grace/favor (*fazl*). The seeker acknowledges absolute dependence on God, noting that while humans are easily checkmated by their lower selves, divine generosity is the only true source of guidance. Furthermore, because human judgment of what is beneficial is flawed, the seeker surrenders personal desires, requesting that God bestow what He knows is best ('آنچه دانی که آن بهست آن ده').

The Themes of Divine Generosity (Karam) and Grace (Fazl) in Sana'i's Supplications

In Section 81 of the *Hadiqat al-Haqiqah*, Sanai defines *karama* (spiritual miracles) as the internal transformation and spiritual awakening of the mystic rather than mere external wonders. Sanai describes how the seeker's soul is liberated from the physical world, allowing them to perceive the spiritual realm (*malakut*). He argues that the spiritual path demands the annihilation of the ego (*kharabi*) rather than outward rhetoric, enabling the mystic's tongue to speak on behalf of Divine Truth. Under this state, the mystic receives divine protection and possesses a spiritual authority that subjugates worldly tyrants like Pharaoh.

The Concept of Karama and Spiritual Awakening in Hadiqat al-Haqiqah

In Section 3 of Sanai's *Hadiqat al-Haqiqah*, the spiritual and cosmic dignity of the Prophet Muhammad is illustrated through several key themes. Sanai contrasts the era of Adam, where the angel Iblis fell to become a demon, with the era of Muhammad, where even demons are elevated to angelic status. Furthermore, Sanai emphasizes the Prophet's absolute generosity, noting that he never refused any petitioner. Finally, the text highlights the subordination of human intellect (*Aql*) to prophetic authority and references the Islamic tradition of the archangel Gabriel assuming the form of the companion Dihyah al-Kalbi to converse with the Prophet, symbolizing the Prophet's supreme honor.

The Transcendent Dignity and Generosity of the Prophet in Hadiqat al-Haqiqah

In the *Hadiqat al-Haqiqah*, Sanai asserts the subordination of human intellect (*'aql*) to the spiritual authority and guidance of the Prophet. He portrays the intellect not as an independent, self-sufficient authority, but as a schoolchild (*dabistani*) or servant (*rahi*) in the school of the Prophet's guidance. Sanai argues that any prosperity or cleverness the intellect possesses is derived from the Prophet's spiritual influence, meaning human reason must submit to prophetic revelation to avoid going astray.

The Subordination of Intellect to Prophetic Guidance in the Hadiqat al-Haqiqah

In Section 13 of *Hadiqat al-Haqiqah*, Sana'i details the mystical and theological nature of divine guidance (*hidayah*). He argues that guidance is an absolute divine favor rather than an achievement of human intellect. Key concepts include:

1. **Sovereignty of Divine Grace:** Sana'i emphasizes that adherence to the religious law (*shar'*) and religious duties is entirely due to God's grace (*minnat-i haq*), and individuals must not attribute their righteousness to their own efforts.
2. **Inadequacy of Human Intellect:** Human intellect (*aql*) and soul (*jan*) are characterized as meddlesome (*bu'l-fudul*) when attempting to grasp the Divine without guidance, metaphorically describing them as mere pebbles compared to the ruby of divine reality.
3. **Transition from Disbelief:** Spiritual illumination is depicted as God leading humanity out of the darkness of disbelief (*kufr*) into the light of faith (*din*).

Learn Before

Related