In Section 41 of the 'Hadiqat al-Haqiqah', Sanai explains that spiritual detachment (Tajrid) is a mandatory step before attaining divine unity (Tawhid). He describes Tajrid as the journey's provision and the counterpart to Tawhid, arguing that a seeker cannot comprehend unity without first stepping away from material attachments and renouncing worldly creation.

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## Original content
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عزمت از حضرت نبی و علیست 
در لحاف خلاف خفتن چیست
کودکان راست فرش و بستر خواب 
مرد را ذوالفقار همچون آب
وقت نامد که از ره آزرم 
دارد از مهل دوست جهل تو شرم
مهر برکن ز ملک و ملک جهان 
زاد راه از جلال حق بستان
زاد راه تو دان که تجریدست 
زانکه تجرید جفت توحیدست
تو به توحید کی رسی چو مرید 
نازده گام در ره تجرید
شو تبرا ده آفرینش را 
تا ببینی عروس بینش را
تو چه دانی عروس بینش کیست 
سر صانع در آفرینش چیست
آتشی بر فروز عاشق وار 
خانه را در بسوز و دود برآر
تا ز دود تو سود چرخ کبود 
ترزبان زردروی گردد زود
چار تکبیر کن چو خیرالناس 
بر که بر چار طبع و پنج حواس
شاخ دندانهٔ محال بزن 
بیخ بتخانهٔ خیال بکن
در ره حق بلای هستی روب 
هرچه جز هستی خدای بروب
در جهانی که طبع بر کارست 
دیو لاحول گوی بسیارست
چون ز لاحول تو نترسد دیو 
نیست مسموع لابه نزد خدیو
دیو دین را ز اعتماد به قول 
منهزم کن به سیلی لاحول
دیو دین آنگهی ز تو برمد 
که ز تو گند معصیت ندمد
لیک هستی تو در همه کردار 
گنده و بی طهاره چون مردار
یک جهانند زیر این افلاک 
کام پر زهر و خانه پر تریاک
چون زمین پر بزه شود فلکند 
چون جهان بی مزه شود نمکند
این همه داعیان اللٰه اند 
باز آنها که داعی جاه اند
نه نمک بلکه شورهٔ خاکند 
زان همه بی برند و بی باکند
همه از آب این دو روزه نهاد 
تازه و تر چو رودهٔ پر باد
همه چون نطق گنگ و بی معنی 
همه چون بانگ نای پر دعوی
سوی جان همچو نیش زنبورند 
سوی دل همچو عطسهٔ مورند
زان همه دست و پای آشوبند 
که سر و سینهٔ خرد کوبند
بهر نانی هزار بانگ کنند 
تا دو تسو مگر دو دانگ کنند

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## English translation
Your resolve is from the Prophet and Ali,
What is this sleeping in the quilt of opposition?
For children, the carpet and the bed of sleep are fitting,
For a man, Zulfiqar is like water.
Has the time not come that, out of modesty,
Your ignorance feels ashamed of the Friend's respite?
Uproot your affection from property and the kingdom of the world,
Take the provisions for the journey from the majesty of Truth.
Know that the provision for your journey is detachment,
Because detachment is the companion of monotheism.
When will you reach monotheism as a disciple,
Having not taken a step on the path of detachment?
Go, disavow the creation,
So that you may see the bride of insight.
What do you know of who the bride of insight is?
What is the Creator's secret in creation?
Kindle a fire like a lover,
Burn down the house and raise the smoke.
So that from your smoke, the azure wheel's profit,
The eloquent one with a yellow face will quickly become.
Say four Takbirs like the best of mankind,
Over what? Over the four natures and five senses.
Strike the jagged branch of the impossible,
Uproot the foundation of the idol-temple of imagination.
On the path of Truth, sweep away the affliction of existence,
Sweep away everything except the existence of God.
In a world where nature is at work,
There are many demons saying 'La Hawl' (there is no power).
Since the demon does not fear your 'La Hawl',
Supplication is not heard by the Lord.
The demon of religion, from reliance on mere words,
Defeat him with the slap of 'La Hawl'.
The demon of religion will flee from you only then,
When the stench of sin does not emanate from you.
But you are, in all your deeds,
Foul and without purity like a corpse.
There is a whole world beneath these spheres,
Palates full of poison and houses full of antidote.
When the earth becomes full of sin, they are the sky,
When the world becomes tasteless, they are the salt.
All these are callers to Allah,
Yet those who are callers to worldly position,
Are not salt but the salinity of the soil,
Therefore they are all fruitless and fearless.
All from the water of this two-day constitution,
Fresh and moist like an inflated intestine.
All like a mute's speech and meaningless,
All like the sound of a reed pipe full of claims.
Towards the soul they are like a bee's sting,
Towards the heart they are like an ant's sneeze.
For that reason, they are all hand and foot of turmoil,
Pounding the head and chest of wisdom.
For a loaf of bread, they make a thousand cries,
So that perhaps they make two Tasus into two Dangs.

بخش ۴۱ - فصل فی‌الزّهد والحکمة والموعظة والنصیحة / Section 41 - Chapter on Asceticism, Wisdom, Preaching, and Advice

### Inner Peace and External Detachment

In Section 38 of the *Hadiqat al-Haqiqah*, Sanai describes the spiritual state of *tajrid* (detachment). He asserts that true detachment manifests as inner peace (*asayish*) and a total disregard for outer adornment (*arayish*) or worldly praise.

### The Food of the Soul vs. Worldly Desires

Sanai contrasts the common beggar, who seeks bread from a king, with the spiritual lover, who seeks the 'food of the soul' (*ghadaye jan*) through continuous remembrance (*dhikr*). He emphasizes that those who walk this path must transcend the material world.

### The Metaphor of the Lion and the Dog

To illustrate high spiritual aspiration (*'ali-himmat*), Sanai uses the contrast between a base dog seeking bones and a lion seeking the essence of life (*maghze jan*). The true seeker of detachment avoids being bound by small worldly offerings, aiming instead for complete spiritual freedom.

Sanai's Concept of Tajrid and Spiritual High-Mindedness in Hadiqat al-Haqiqah

In the third section of *Hadiqat al-Haqiqah*, Hakim Sana'i outlines the doctrine of absolute Divine Unity (*Tawhid*) through the lens of divine transcendence (*tanzih*). He argues that God's oneness (*Ahadiyat*) and self-sufficiency (*Samadiyat*) transcend both rational comprehension (*'aql*) and sensory perception (*wahm*). Sana'i asserts that quantity, multiplicity, and descriptive inquiry (asking 'how, why, when, or where') are entirely inapplicable to the Divine Essence. By declaring that God is beyond numbers ('یکی اندر یکی یکی باشد') and that intellectual doubting is a path of misdirection ('به چراگاه دیو بر ز یقین'), Sana'i establishes a foundational Sufi epistemological principle: that the divine reality can only be approached through certainty and spiritual realization, not through speculative reason.

The Transcendence of Divine Unity and the Limits of Human Intellect in Sana'i's Hadiqah

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Ganjoor

Sanai's Concept of Tajrid as a Prerequisite for Tawhid

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*, 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 40 of the *Hadiqat al-Haqiqah*, Sanai uses the father's counsel to his son to illustrate the spiritual requirements of detachment (*tajrid*) and mystical annihilation (*fana*). The father advises the son to treat the material world as a temporary lodging rather than a permanent home. He instructs the seeker to strip away all outward social identity and ego—metaphorized as the robe and cap—at the threshold of divine presence (*illa Allah*). By achieving self-extinction, the seeker aligns with the divine answer to the Quranic question 'To whom belongs the kingdom?' (*liman al-mulk*), experiencing the reality of divine unity (*tawhid*).

The Allegory of the Heedless Son and the Wise Father in Hadiqat al-Haqiqah

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

### Overview
In Section 39 of *Hadiqat al-Haqiqah*, Sanai discusses the spiritual necessity of severing one's attachment to worldly lineage (*inqita'-e nasab*). He warns that relying on physical ancestry and material pride distracts the seeker from their true spiritual nature and divine calling.

### Key Concepts
* **Illusion of Worldly Ancestry:** Sanai argues that establishing or boasting about earthly lineage (*nasab*) binds the soul to the material world (*saray-e majaz*) and ultimately leads to spiritual ruin (metaphorized as the path to hellfire).
* **The Borrowed Skins:** The physical body and genealogical lineage are described as 'borrowed skins' (*pust-ha-ye 'ariyati*) that must be shed at death. True identity is revealed only when the soul emerges from its earthly clay.
* **Spiritual Successorship:** Instead of earthly pedigree, the human being's true honor lies in actualizing their role as a worthy successor (*khalaf*) to the divine caliphate (*khalifa-ye khoda*).

The Concept of the Severance of Lineage in Hadiqat al-Haqiqah

Both Hakim Sana'i in the *Hadiqat al-Haqiqah* and Farid al-Din Attar in *The Conference of the Birds* formulate absolute Divine Unity (*Tawhid*) as a reality transcending numerical representation. Sana'i's description of God being beyond numbers ('one within one is one') directly informs Attar's description of the Valley of Unity, where all numbers dissolve into the absolute One. However, while Sana'i focuses on the epistemological limits of the human intellect (*'aql*) in comprehending this unity, Attar emphasizes the mystical journey and the spiritual experience of the wayfarer traversing the valley.

Comparison of Divine Unity in Sana'i's Hadiqah and Attar's Valley of Unity

In the fourth section of the *Hadiqat al-Haqiqah*, Hakim Sana'i outlines the theological concept of *Tanzih al-Qidam* (the sanctification of Divine pre-eternity). He argues that God's eternal nature (*qidam*) is completely independent of, and transcendent over, time (*dahr*) and the physical universe (*tab'*). Sana'i refutes materialist (*Dahri*) views that deify time or nature, declaring both to be deficient, incomplete, and powerless without the Divine Word. By asserting that God's essence is neither bound by beginnings (*bidayat*) nor endings (*nihayat*), and cannot be perceived by the sensory or colored eye (*dideh-ye rang-bin*), Sana'i establishes that absolute pre-eternity belongs to God alone.

Sana'i's Concept of Divine Pre-Eternity and the Transcendence of God over Time and Nature

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.

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