In Section 60 of the *Hadiqat al-Haqiqah*, Sanai condemns greed (*hirs*) and covetousness (*tama'*), arguing that true spiritual progression requires self-effacement and the transcendence of worldly reputation. Using the metaphor of a candle wick that must be heated and twisted before it can burn, Sanai explains that the seeker must undergo spiritual burning. He contrasts the superficial person who worries about outer reputation with the true saint (*wali*) who leaps beyond the self and tramples on their own honor. Ultimately, Sanai declares that one's body and existence (*hasti*) are the ultimate veils blocking the path to the divine, and spiritual mastery is only achieved by removing the ego.

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## Original content
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دل خود را ز تاب و تابش طمع 
تافته و تفته دار چون دل شمع
کان فتیله که بر فروزندش 
تا نشد تافته نسوزندش
آن نباشد ولی که چون سرخاب 
رود از بهر آبروی بر آب
ولی آنست کو ز خود بجهد 
پای بر آب روی خویش نهد
ورنه او آب را هوا دارد 
دل او بی کله قبا دارد
گرچه خود را به آب بسپارد 
مر هبا را هوا نگهدارد
گر بدو نیک و مهر و کین باشد 
هرچه جز دین حجاب دین باشد
در ره دین تنت حجاب تو است 
هستی تو برت نقاب تو است
هستی خویش را ز ره برگیر 
تا شوی بر نهاد هستی میر
بیخودان را ز خود چه فایده است 
عشق و مقصود خویش بیهده است
بی خودی ملک لایزالی دان 
ملکتی نسیه نیست حالی دان
هرکه مقصود را طلب کار است 
در ره صدق سخن بیکار است
دل ز مقصود خویشتن برگیر 
حکم را باش و کارت از سر گیر
نشوی بر نهاد خود سالار 
به نماز و به روزهٔ بسیار
زانکه هرچند گرد برگردی 
زین دو هر لحظه خواجه تر گردی
گر همی لکهنت کند فربه 
سیر خوردن ترا ز لکهن به
صفت دوستان هر جایی 
چیست جز تیرگی و رعنایی
دوستان را رسد که در ره راز 
تیره رایی کند بر غماز

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## English translation
Keep your heart from the heat and glow of covetousness,
Twisted and burning like the heart of a candle;
For that wick which they ignite,
Until it is twisted, they do not burn it.
He is not a saint who, like rouge,
Runs on water for the sake of reputation.
A saint is he who leaps out of himself,
And places his foot upon his own reputation.
Otherwise, he harbors a desire for water,
His heart has a cloak but no cap.
Even if he entrusts himself to the water,
Desire preserves the vain dust.
Whether it be good or bad, love or hate,
Whatever is other than religion is a veil to religion.
On the path of religion, your body is your veil,
Your existence is a mask upon you.
Remove your own existence from the path,
So that you may become a master over the nature of existence.
What benefit is there to the selfless from self?
One's own love and purpose are in vain.
Consider selflessness the eternal kingdom,
A kingdom that is not deferred, but present.
Whoever is a seeker of the purpose,
On the path of truth, his speech is useless.
Detach your heart from your own purpose,
Abide by the decree and start your work anew.
You will not become a master of your own nature,
Through much prayer and fasting.
For however much you wander around,
From these two, you become haughtier every moment.
If a stutter makes you fat,
Eating garlic is better for you than a stutter.
What is the attribute of friends everywhere,
Other than obscurity and conceit?
It befits friends that on the path of the secret,
They act with obscurity towards the talebearer.

بخش ۶۰ - فی ذمّ‌الطمع والحرص / Section 60 - In Condemnation of Covetousness and Greed

In Section 16 of the Hadiqat al-Haqiqah, Sanai sharply condemns greed (*hirs*) and avarice (*az*), portraying them as deceitful illusions that lead only to sorrow. He uses vivid metaphors to illustrate the emptiness of worldly desires, describing greed as a colorful painting with no soul inside and a golden tray devoid of bread. Sanai warns the spiritual seeker that the 'demon of greed' is a deceptive host whose guests ultimately die of starvation, teaching that material desires offer no real substance and can never bring true satisfaction.

The Illusion of Greed in Hadiqat al-Haqiqah Section 16

In Section 58 of the *Hadiqat al-Haqiqah*, Sanai outlines the core spiritual attributes of the Sufis, highlighting a series of profound spiritual paradoxes. He depicts the Sufis as outer beggars who are in reality spiritual monarchs ('padshah') possessing absolute sovereignty. Their connection to the divine is beyond sensory and linguistic forms, characterized by silent contemplation and direct spiritual perception ('neither sound nor letter'). Sanai employs the metaphor of the candle ('shama') to represent their self-consuming love and sacrifice, where their spiritual light shines as their bodily existence is dissolved. Furthermore, he emphasizes their absolute obedience to the divine will, comparing them to a reed-pen ('kolk') in the hand of a writer, and asserts that despite their humble appearance, the cosmos ('charkh') is subservient to their spiritual authority.

Sanai's Portrayal of Sufi Detachment and Spiritual Sovereignty in the Hadiqat

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Overcoming Greed through Self-Effacement in Hadiqat al-Haqiqah Section 60

In Section 17 of the 'Hadiqat al-Haqiqah', Sanai references the traditional Islamic story of Adam and the forbidden grain of wheat to warn against greed (az) and worldly desire. He advises the seeker not to torment their soul for worldly sustenance, reminding them that Adam was humbled and expelled from Paradise for a single grain of wheat. This allegory illustrates how succumbing to greed causes spiritual descent and alienation from the divine.

The Allegory of Adam and the Wheat in Sanai's Hadiqat

In Section 18 of the Hadiqat al-Haqiqah, Sanai sharply criticizes the miserly and base individual (the *safleh* or *la'im*), warning the spiritual seeker against associating with them or relying on their wealth. He emphasizes that a miser's hospitality is rooted in fear rather than generosity, and partaking in their offerings is metaphorically as painful as breaking one's teeth. Sanai cautions that serving such materialistic people and coveting their worldly possessions will ultimately rob the seeker of their faith, obedience, and precious life. The poem serves as a moral instruction to avoid material dependency and the spiritually corrupting influence of those consumed by greed.

The Condemnation of the Miser and Material Dependency in Section 18

### Overview
In Section 64 of *Hadiqat al-Haqiqah*, Sanai discusses the spiritual prerequisites of contemplation (*tafakkur*) and self-observation (*muraqabah*) in Sufism. He emphasizes that spiritual sovereignty cannot be attained without first experiencing spiritual servitude and purifying one's heart.

### Key Concepts
* **Purification of the Heart (*Sina-Safi*):** Sanai states that the individual who completely purifies their inner self or breast becomes so spiritually elevated that even the Kaaba circumambulates their threshold, symbolizing that inner purity surpasses outward ritual forms.
* **Humility and Servitude (*Bandagi*):** Using the metaphor of a king and a servant, Sanai explains that one must first learn to be a humble servant (*bende*) to truly comprehend and attain spiritual sovereignty (*shahi*).
* **Metaphors of Spiritual Immaturity:** Sanai employs several rich metaphors, such as the onion with multiple layers (*to-bar-to*), garlic, and Joseph still trapped in th...

The Concept of Servitude, Heart Purification, and Spiritual Sovereignty in Section 64 of Hadiqat al-Haqiqah

In Section 61 of the *Hadiqat al-Haqiqah*, Sanai outlines three essential ethical and spiritual signs of a true Sufi, based on the Arabic maxim 'not asking, not repelling, and not hoarding'. First, the Sufi refrains from begging or asking (*la yas'al*), indicating complete detachment from human dependency and absolute reliance on the Divine. Second, the Sufi must never turn away a solicitor (*la yanhar*), instead offering whatever is readily available (*ma-hadar*) with open-hearted generosity and without inflicting any sense of obligation. Third, the Sufi does not hoard or store up provisions (*la yaddakhir*), demonstrating absolute trust in divine sustenance (*tawakkul*) for the future. Through these three rules, Sanai defines true Sufi conduct as a dynamic synthesis of self-reliance, hospitality, and complete spiritual surrender.

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