In Section 33 of Hadiqat al-Haqiqah, Sanai explores the concept of the embodiment of deeds (Tajassum-e A'mal) on the Day of Resurrection. He explains that an individual's hidden, internal moral character (sirat) and earthly actions will determine their literal physical form (surat) in the afterlife. According to Sanai, worldly status is rendered meaningless; for instance, a tyrannical king will be resurrected as a dog, and a corrupt jurist as a demon. This emphasizes the Sufi doctrine that the hereafter inevitably unveils the true spiritual reality of every person.

Sanai's Concept of the Embodiment of Deeds (Tajassum-e A'mal)

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*).

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## Original content
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فرش عمرت نوشته در شومی 
این دو فراش زنگی و رومی
ای نیاموخته ادب ز ابوان 
ادب آموز زین پس از ملوان
ادب آموزدت زمان پس از این 
چون نیاموختی ز خلق زمین
کی کفن باشد از بلای تبت 
که کفن باف تست روز و شبت
چندت اندوه پیرهن باشد 
بو کت آن پیرهن کفن باشد
تو به درزی شده به پیرهنت 
گازر آن دم بکوفته کفنت
با تو این طمطراق و لاف و هوس 
تا دم آخرست همره و بس
بعد از آن یار کفر و دینت بود 
نیک و بد مونس و قرینت بود
نیک تو روضه ای شود ز نعیم 
بد تو حفره ای شود ز جحیم
تو ز حرص و حسد میان سعیر 
گرد تو چون سرای پرده اثیر
با خودی از اثیر چون گذری 
هیزمی از سعیر چون گذری
خویشتن را وداع کن رستی 
عقد با حور بی گمان بستی
روح با حور فرد جفت شود 
تنت در زیر گل نهفت شود
بر گناهان همی کنی اصرار 
خویشتن را ز مردگان انگار
خانه را گور ساز و دل را خصم 
در و دیوار خاک و گل را رسم
همه فعل تو از تو کرده سؤال 
یافته گوشمال و خورده دوال
یک به یک کرده را جزا دیده 
وز شفیعان طمع تو ببریده
ناقد فعل تو علیم و بصیر 
تو ز احوال خویش گشته ضریر
برگرفته حجاب بار خدا 
روز پاداش فعل و روز جزا
ای فگنده به جهل و سیرت زشت 
روبه اندر رز و ملخ در کشت
آرزوی ضیاع و اسبابت 
روز آبت ببرد و شب خوابت
آرزو را به زیر پای درآر 
هوس و آرزو به ره بگذار
کآرزو و هوس کسی جوید 
کو همه راه بی خودی پوید
آنچه جد چون لعب همی شمری 
وآنچه حق چون کذب همی شمری
لعب و بازی برای کودک راست 
مرد با لاعبی نیاید راست
گر بیابی تو در اجل تأخیر 
نه ترا مسکنست قعر سعیر
بسته با عقدهٔ تمنا عقد 
توبه ها نسیه و گناهان نقد
فارغ از مرگ و ایمن از تخویف 
جرم حالی و توبه در تسویف
تو ز احوال خویش محجوبی 
زان طلبکار مرد مقلوبی
وه که چون آمدی برون ز نهفت 
چند واحسرتات باید گفت

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## English translation
The carpet of your life is rolled up in misfortune
By these two chamberlains: the dark African and the fair Roman.
O you who did not learn manners from your parents,
Learn manners henceforth from the passage of day and night.
Time will teach you manners after this,
Since you did not learn from the people of the earth.
How can a shroud protect you from the affliction of Tibet
When your day and night are weaving your shroud?
How long will you grieve for your shirt?
Lest that shirt itself should become your shroud.
While you have gone to the tailor for your shirt,
The bleacher at that very moment has beaten your shroud.
All this pomp, boasting, and desire
Is your companion only until the last breath.
After that, your faith and infidelity will be your companion,
And your good and evil will be your intimate and close associate.
Your good deeds will become a garden of bliss,
And your evil deeds will become a pit of hellfire.
Due to greed and envy, you are in the midst of the blazing fire,
With the ether wrapped around you like a tent.
As long as you are self-absorbed, how will you transcend the ether?
You are firewood for hellfire, how will you pass through it?
Bid farewell to yourself, and you are saved;
You have surely sealed a marriage with the celestial maidens.
The soul will be uniquely wedded to the celestial maidens,
While your body lies hidden beneath the clay.
As you persist in committing sins,
Count yourself among the dead.
Make your house a grave and your heart your adversary;
Let the walls and doors of dust and clay be but a trace.
All your actions will question you,
Having received chastisement and felt the lash.
You will see the recompense for every single deed,
And you will have cut off all hope of intercessors.
The assessor of your deeds is All-Knowing and All-Seeing,
While you have become blind to your own state.
The Lord having removed the veil
On the day of recompense of actions and the day of judgment.
O you who are cast down by ignorance and ugly character,
Like a fox in the vineyard and a locust in the sown field!
The desire for estates and possessions
Washes away your day and robs you of your sleep at night.
Bring desire under your feet,
And leave passion and desire behind on the path.
For only he seeks desire and passion
Who travels the entire path in selflessness.
That which is serious, you regard as a game,
And that which is truth, you regard as a lie.
Game and play are suited for children;
A mature man does not align with a player.
Even if you find a delay in your appointed hour of death,
Is not your ultimate dwelling place the depth of the blazing fire?
You have tied a knot with the knot of wishes;
Your repentances are on credit, while your sins are in cash.
Free from the worry of death and safe from fear,
Your sins are immediate, and your repentance is delayed.
You are veiled from your own state,
And that is why you seek an inverted state.
Alas, when you emerge from concealment,
How many cries of regret must you utter!

بخش ۴ - در مرگ گوید / Section 4 - He Speaks on Death

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.

Sana'i's Concept of Death as the Key to the Abode of Eternity

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Sanai's Concept of Deeds as Post-Mortem Companions

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.

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