In Section 29 of *Hadiqat al-Haqiqah*, Sana'i outlines the mystical paradox of existence (*hast*) and non-existence (*nist*). He exhorts the spiritual seeker to strive to transcend their mundane, illusory non-existence and attain true, permanent existence through divine intoxication (*sharab-e khoday*) and religious devotion (*din*). By relinquishing the ego and submitting to the divine will, the seeker achieves a state of spiritual sovereignty over temporal existence, turning the bonds of divine servitude into a crown of honor.

Sana'i's Concept of Existence and Non-Existence (وجود و عدم)

In Section 51 of the *Hadiqat al-Haqiqah*, Sana'i explains the contradiction between the material world and the divine realm. He argues that duality (*du'i*), exemplified by worldly distinctions and desires, is a construct of the rational intellect (*aql*) rather than divine unity (*tawhid*). To attain spiritual oneness (*yeki'i*), the seeker must relinquish attachments to temporal status, represented by crowns and belts, as the material and spiritual abodes are mutually exclusive.

Sana'i's Concept of the Contradiction of the Two Abodes in the Hadiqat al-Haqiqah

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 Section 51 of the *Hadiqat al-Haqiqah*, Sanai discusses the spiritual blindness caused by worldly attachment, presenting death not as an end, but as a moment of intellectual and spiritual awakening. He allegorizes that when the 'eye of death' closes, the true intellect (*'aql*) opens its eyes to perceive the hidden reality of the universe (*nehan-e alam*) and see things as they truly are (*chiz-ha ra chenan-ke hast chenan*). Sanai warns that humans remain ignorant of the true nature of worldly life, which they must abandon to embrace the hereafter, likened to a beautiful bride.

Sanai's Concept of Intellectual Awakening and the Revelation of Reality at Death

In Section 57 of *Hadiqat al-Haqiqah*, Sanai illustrates the Sufi method of disciplining the lower self (*nafs*) through a dialogue between an ascetic of Basra and his *nafs*. The *nafs* repeatedly prompts the ascetic with worldly demands for food, clothing, and future plans. In response, the ascetic systematically subverts these desires by offering reminders of mortality: death, a shroud, and the grave. This poem highlights the spiritual necessity of active resistance to the self's impulses, demonstrating that true renunciation of the world (*zuhd*) is achieved by confronting and denying the *nafs* through constant awareness of death.

Disciplining the Nafs Through Reminders of Mortality in Sanai's Hadiqat

In Section 65 of the *Hadiqat al-Haqiqah*, Sanai discusses the theological implications of divine praise (*thana*) and its relationship with human limitation and spiritual ascension:

1. **Fragrance of Praise:** Sanai states that any tongue that speaks of God becomes fragrant like musk, indicating that praising the divine purifies and elevates human speech and thought.
2. **The Paradox of Eloquence:** He notes that those who are most clever (*gurbuz*) and capable in praising God ultimately find themselves most helpless (*ajiz*), highlighting the inherent inadequacy of human language and intellect in fully grasping or describing the Divine.
3. **Renunciation of the Body (*Talaq-i Tan*):** Sanai emphasizes that seeking true faith requires the divorce or renunciation of physical desires and bodily attachments ('the dowry of religion is the divorce of the body'), presenting ascetic detachment as a prerequisite for spiritual proximity to God.

Divine Praise and the Renunciation of the Physical Self in Sanai's Hadiqat

In Section 4 of the *Hadiqat al-Haqiqah*, Sanai outlines a fundamental Sufi teaching regarding the moral consequences of human behavior, asserting that a person's earthly deeds serve as their companions in the grave. He explains that after the final breath, one's faith and actions—both good and bad—become their ultimate intimate companions (*muns-o-qarin*). Sanai poetically describes how good deeds (*nik*) transform into a lush garden of bliss (*rowzah-i na'im*), whereas evil deeds (*bad*) morph into a burning pit of hell (*hufrah-i jahim*). This representation emphasizes that post-mortem existence is an immediate, direct manifestation of one's moral and spiritual character during earthly life, laying the groundwork for the broader doctrine of the embodiment of deeds (*tajassum-e a'mal*).

Sanai's Concept of Deeds as Post-Mortem Companions

In Section 28 of the *Hadiqat al-Haqiqah*, Sana'i introduces the mystical concept of death (*ajal*) not as an end, but as the essential key that unlocks the 'house of secrets' (*khaneh-ye raz*) and reveals the Abode of Eternity (*dar al-baqa*). He posits that the physical world and the divine realm are mutually exclusive; as long as an individual is bound by their selfhood and temporal existence, they remain ignorant of the unseen world (*alam-e ghaib*). Thus, spiritual awakening and the revelation of the divine scroll (*sahifeh-ye khoda*) can only be initiated by the hand of death, which transcends physical form and worldly habits.

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## Original content
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اجل آمد کلیدخانهٔ راز 
در دین بی اجل نگردد باز
تا بود این جهان نباشد آن 
تا تو باشی نباشدت یزدان
حقهٔ سر به مهر دان جانت 
مهرهٔ مهر نور ایمانت
سابقت نامه ای به مهر آورد 
وز پی تو به خاتمت بسپرد
تا ز دور زمانه خواهی زیست 
تو ندانی که اندر آنجا چیست
سحی نامهٔ خدای عزوجل 
برنگیرد مگر که دست اجل
تا دم آدمی ز تو نرمد 
صبح دینت ز شرق جان ندمد
سرد و گرم زمانه ناخورده 
نرسی بر در سراپرده
تو نداری خبر ز عالم غیب 
بازنشناسی از هنرها عیب
حال آن جای صورتی نبود 
چون دگر حال عادتی نبود
جان به حضرت رسد بیاساید 
وآنچه کژ است راست بنماید
چون رسیدی به حضرت فرمان 
پس از آنجا روانه گردد جان
رخش دین آشنای راغ شود 
مرغ وار از قفس به باغ شود
با حیات تو دین برون ناید 
شب مرگ تو روز دین زاید
گفت مرد خرد در این معنی 
که سخنهای اوست چون فتوی
خفته اند آدمی ز حرص و غلو 
مرگ چون رخ نمود فانتبهوا
خلق عالم همه به خواب درند 
همه در عالم خراب درند
آن هوایی که پیش از این باشد 
رسم و عادت بود نه دین باشد
ورنه دینی کزین حیات بود 
دین نباشد که ترهات بود
دین و دولت در عدم زدنست 
کم شدن از برای کم زدنست
آنکه کم زد وجود عالم را 
گو ببین مصطفی و آدم را
وانکه او طالبست افزون را 
گو ببین عاد را و قارون را
این یکی پای در رکیب بماند 
وآن دگر خستهٔ نهیب بماند
پای آنرا قدم عدم کرده 
دست این را ندم قلم کرده
باد هیبت به عاد مقرونست 
خاک لعنت سزای قارونست
چه زیان باشد ار ز بیم گزند 
نیکوان را فدی شوی چو سپند
پیش مردان راه رخ مفروز 
خویشتن را تو چون سپند بسوز
خرد و دین چه سرسری داری 
گر تو با حق سر سری داری
مرد گرد نهاد خود نتند 
شیر صندوق خویش خود شکند
ای ز خود سیر گشته جوع آنست 
وی دوتا از ندم رکوع آنست
کز تن و جان خود بری گردی 
گرد تنهایی و سری گردی
هیچ منمای روی شهر افروز 
گر نمودی برو سپند بسوز
آن جمال تو چیست مستی تو 
وان سپند تو چیست هستی تو
لب چو بر آستان دین باشد 
عیسی مریم آستین باشد
خویشتن را در این طلب بگداز 
در ره صدق جان و تن در باز

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## English translation
Death came as the key to the house of secrets;
Without death, the door of religion does not open.
As long as this world exists, that world will not be;
As long as you exist, God will not be yours.
Know your soul as a sealed casket;
And the gem of the seal as the light of your faith.
Your destiny brought a letter with a seal,
And handed it over to your end.
As long as you live in the cycle of time,
You will not know what is inside it.
The letter of God, the Almighty and Majestic,
None shall unseal except the hand of death.
Until the human breath departs from you,
The dawn of your religion will not rise from the east of the soul.
Without experiencing the cold and heat of time,
You will not reach the entrance of the pavilion.
You have no news of the unseen world;
You cannot distinguish faults from virtues.
The state of that place is not of form;
For no other state there is of habit.
The soul reaches the Presence and finds rest,
And shows that which is crooked as straight.
When you reach the Presence of the Command,
Then the soul departs from there.
The steed of religion becomes familiar with the meadow;
Like a bird, it escapes from the cage to the garden.
With your life, religion does not emerge;
The night of your death gives birth to the day of religion.
The man of intellect said in this regard,
Whose words are like a legal decree:
'People are asleep, driven by greed and excess;
When death reveals its face, they awaken.'
The creatures of the world are all asleep;
All are within a ruined world.
The desire that existed before this
Was custom and habit, not religion.
Otherwise, a religion that comes from this life
Is not religion, but rather trivialities.
Religion and sovereignty lie in knocking at non-existence;
Diminishing oneself is for the sake of rising above vanity.
He who belittled the existence of the world,
Tell him to look at Mustafa and Adam.
And he who is a seeker of increase,
Tell him to look at 'Ad and Qarun.
The former remained with their foot in the stirrup,
While the latter remained wounded by the threat.
Non-existence guided the step of the former,
While regret cut off the hand of the latter.
The wind of awe is conjoined with 'Ad,
And the earth of curse is fitting for Qarun.
What harm is there if, from fear of harm,
You become a ransom for the good, like wild rue?
Before the men of the path, do not brighten your face;
Burn yourself like wild rue.
Why do you hold intellect and religion so lightly,
If you have a casual relation with the Truth?
A man does not spin webs around his own nature;
The lion breaks its own chest.
O you who are satiated with self, hunger is this;
O you bent with regret, bowing is this:
That you detach yourself from your body and soul,
And circle around solitude and mystery.
Do not show a city-brightening face at all;
If you did, go and burn wild rue over it.
What is that beauty of yours? Your intoxication.
And what is that wild rue of yours? Your existence.
When the lip is upon the threshold of religion,
It becomes like the sleeve of Jesus, son of Mary.
Melt yourself in this quest;
In the path of truth, sacrifice both soul and body.

بخش ۲۸ - فی ذکر دارِالبقاء / Section 28 - On the Mention of the Abode of Eternity

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