In Section 40 of Hadiqat al-Haqiqah, Sanai sharply criticizes sectarian prejudice (ta'assub) and blind fanaticism. He employs the striking metaphor of bringing a 'dog of hatred' (سگ کین) under one's arm to prayer to illustrate how harboring inner malice and factional hostility invalidates formal religious practices. Sanai advises his audience to abandon superficial sectarianism, emphasizing that true spiritual authenticity requires purity of heart rather than clinging to dogmatic enmity or seeking popular approval.

Google

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

هیچ را در جهان ز علم و ز ظن 
بیخردوار پشت پای مزن
از برای قبول عامه مناز 
بیخبر وار خیره مهره مباز
بهر مشتی خر آب شرع مبر 
بی که و پنبه دانه گاو مخر
از پی شاخ بیخ شرع مکن 
وز پی جاه راه خلق مزن
سگ کین از بغل برون انداز 
سگ بزیر بغل میا به نماز
قامتت شد دوتا ز بد خویی 
که چرا قامت تو یک تویی
تو دوتا کرده باز قامت راست 
که چرا قامت فلان یکتاست
تو نشایی به ناقدی ایشان 
خیمه زن رو به نزد درویشان
با سلاطین گدای بی نیرو 
شاید ار کم زند به کین پهلو
خیره با جهل تا کی آویزی 
رنگ ادبار تا کی آمیزی
عمرت از کوی عقل رفت برون 
در غم آنکه این چه یا آن چون
چون و چه آلت عداوت تست 
سنگ بر شیشه از شقاوت تست
سخن از کوی عقل باید گفت 
در معنی به عقل شاید سفت
دیو مردم ز پند من دورست 
خر نبیند فرشته معذورست
تو برآورده دست بر مهمان 
که چرا دست می برآرد آن
حسد و حقد کرده آلت جنگ 
دیو حقدت گرفته اندر چنگ
به خدای ار رسی به دین خدای 
تو بدین خوی زشت و شهوت و رای
کی کند جلوه عز اللهی 
قدس لاهوت بر دل لاهی
دور دور است ساهی از شاهی 
همچو راز الهی از لاهی
تو هوس دانی و هوا و جدل 
وز پی عامه کار کرد و عمل
جز هوا و هوس نخیزد و کین 
شافعی آن و بوحنیفهٔ این
گر ترا بوحنیفه دیو نمود 
او سوی دین به جز فرشته نبود
شافعی گر بر تو بولهبست 
بسوی من امین حق نسبست
هر دو حقند باطل از من و توست 
باطل از خبث این دل من و تست
ورنه در باغ دین به نور یقین 
سنبل سنت اند و سوسن دین
من ز روی نصیحت این گفتم 
آمدم پند دادم و رفتم
ور تو پندم دهی ز بد روزی 
عیسیی را طبیبی آموزی
صورت عقل پند بنیوشد 
جامهٔ جهل بیخرد پوشد
آتش خوی تو چو خاک سیاست 
آبروی تو زان چو باد هواست
گر نه ای بد مگر بر من کین 
ور چنینی چنین مکن در دین
مده از دست پس به شهوت و کین 
از پی بانگ عامیان دل و دین
از پی عامه کس مری نکند 
خر عامه به جو کری نکند
من بگفتم نصیحتی در دین 
گر بهی ور بدی تو دورم ازین
ای هوا کرده زیر بار ترا 
با چنین یاوه ها چکار ترا
از برای سگان و گرگان را 
این چنینها مگو بزرگان را
من نمودم ترا طریق نجات 
گر نخواهی تو دانی و ترهات
گر نخوانی نصیحتی دینی 
به فضیحت سزای خود بینی
گر ز من نیستی تو پند پذیر 
تو و دیو تو می زن و می گیر
چون ترا چشمهای بینا نیست 
این غرامت بر اهل دنیا نیست
همه از آب این دو روزه نهاد 
تازه و تر چو رودهٔ پر باد
از هوس گفت و هیچ معنی نه 
چون جرس بانگ و جز که دعوی نه
هرکرا چشم عقل کور بود 
نبود آدمی ستور بود
مرد باید که عیب خود بیند 
بر ره زور و غیبه ننشیند
تو اگر عیب خود همی دانی 
نه ای از عامه بل جهانبانی
زین چنین ترهات دست بدار 
کار کن کار بگذر از گفتار
گر ترا از نهاد خود خبرست 
درد باید که درد راهبرست
دین طلب کن گرت غم دین است 
که کلید در دلت این است
هرکرا درد دل رسیل بود 
مرحبا گوی جبرئیل بود
آن ترش روی کرده بر مهمان 
که زدونی چو جان شمارد نان
ناصحم قول من نکو بشنو 
ورنه کم کن سخن به دوزخ رو
بنده ام بنده مر امامان را 
نشنوم قول خام خامان را
پای در پایم از خجالت رب 
دست بر دست چون زنم به طرب
گرچه پیرم به زندگانی من 
تو ببخشای بر جوانی من
شهره ام تا رسد پیام و سلام 
خواجه ام تا بوم غلام غلام
بوحنیفه ترا چو نیست پسند 
خویشتن را بسوز همچو سپند
شافعی گر بر تو بولهب است 
بسوی من امین حق طلب است
بر من آن هردو مهترند و امام 
بر روانشان ز من درود و سلام
آن به معنی امام قرآن است 
وین به دعوی دلیل و برهانست
آن بکردار قلزم اخضر 
وین به گفتار حیدر صفدر
این به معنی مثال بحر محیط 
وآن به فتوی جهان علم بسیط
آن بسان ستارهٔ کیوان 
وین چو زاوش به نور خود رخشان
شرع از این یافتست رونق و زیب 
زندقه یافته از آن آسیب
آن یکی شرع را چو ارکانست 
وین مر اسلام را تن و جانست
هردو را اجتهاد بوده درست 
این به آخر رسیده و آن بنخست
شاد از ایشان روان پیغمبر 
سعی ایشان به شرع کرده اثر
یافته دین ز سعیشان رونق 
نزد عاقل امام بوده به حق
جان من هردو را فدا بادا 
روح را قولشان غذا بادا
باد یزدان ز هردوان خشنود 
که بسی خلق یافت زیشان سود
خایب و خاسر آن کسی را دان 
که ز گفتارشان نیافت امان
تا نگردد شتر پراگنده 
ندود گرد لوره و کنده
تا نگردد تباه کار سفیه 
ندرد پوستین مرد فقیه
تو که یک مسأله ندانی حل 
با سخندان چرا کنی تو جدل
مرد جولاهه چون سوار شود 
به کم از ساعتی فگار شود
مرد نادان چو قصد دانا کرد 
از تن خویشتن برآرد گرد
هرکه او از دلیل ماند باز 
مانده بیچاره در چه صد یاز
بیشکی آن کسی که بدکارست 
به جهنم درون سزاوارست
دستگیر خلایقی یارب 
بنده را روز ده ز ظلمت شب
من نکو گویم از کمال یقین 
در حق جملهٔ ائمهٔ دین
ورچه خشکم ببین به حس بصر 
از ثنای همه زبانم تر
گر همه خلق دشمنم دارند 
دوستی را نبهره پندارند
من ز نقد خلیفتی در حال 
بدهم جمله را جواب سؤال
گر مرا عمر سام و نوح بود 
ور بقایم چو نفس و روح بود
از بنای ثنای ایشانست 
که بنانم چو شمع رخشانست
من اگر جمع اگر پریشانم 
هرچه هستم از آن ایشانم
شهره ام چون به نام ایشانم 
خواجه ام چون غلام ایشانم
من به منزل درم چه ره جویم 
نیستم من جنب چه سر شویم
تو شده حیض و من به گرمابه 
ماهی او من طپیده بر تابه

</div>

## English translation
Do not kick away everything in the world out of knowledge and conjecture like a fool.
Do not boast for the sake of the common people's acceptance.
Do not play the dice of vanity like an uninformed person.
Do not spill the water of the Sharia (Islamic law) for a handful of donkeys.
Do not buy a cow without straw and cottonseed.
Do not dig up the root of the Sharia for the sake of a branch.
And do not block the path of the people for the sake of position.
Throw the dog of hatred out from under your arm.
Do not bring the dog under your arm to prayer.
Your stature has become bent double due to bad temper.
Why is your stature single? (Why are you not upright?)
You, bent double, mock the upright stature,
Asking why so-and-so's stature is singular.
You are not fit to be their critic.
Pitch your tent, go near the dervishes.
A beggar without strength with sultans,
Perhaps he might occasionally lean towards hatred.
How long will you struggle in vain with ignorance?
How long will you mix the color of adversity?
Your life has gone out of the alley of intellect,
In sorrow over what this is or how that is.
'How' and 'what' are the tools of your enmity.
Throwing stones at glass is from your wretchedness.
Words must be spoken from the alley of intellect.
In meaning, pearls should be pierced with intellect.
The demon-like people are far from my advice.
The donkey does not see the angel, it is excused.
You raise your hand at the guest,
Asking why he is raising his hand.
Envy and malice have been made the tools of war.
The demon of malice has taken you in its claws.
If you reach God, by the religion of God,
You, with this ugly temper, lust, and opinion,
When will the glory of divinity manifest
The holiness of the divine realm on a playful heart?
The negligent one is very far from kingship,
Just as the divine secret is from the playful.
You know lust, desire, and disputation,
And work and action for the sake of the common people.
Nothing arises but desire, lust, and hatred,
This one is for Shafi'i and that one for Abu Hanifa.
If Abu Hanifa seemed like a demon to you,
He was nothing but an angel towards religion.
If Shafi'i is like Abu Lahab to you,
To me, he is the trusted one by right of lineage.
Both are truth, falsehood is from me and you.
Falsehood is from the malice of this heart of mine and yours.
Otherwise, in the garden of religion, by the light of certainty,
They are the hyacinth of the Sunnah and the lily of religion.
I said this out of advice.
I came, gave advice, and left.
And if you give me advice out of misfortune,
You are teaching medicine to a Jesus.
The form of intellect listens to advice.
The garment of ignorance is worn by the fool.
The fire of your temper is like the dust of politics.
Your honor is like the wind of the air because of it.
If you are not bad, do not bear malice towards me.
And if you are such, do not act like this in religion.
Do not lose then to lust and malice,
Heart and religion for the sake of the noise of the commoners.
No one argues for the sake of the common people.
The donkey of the common people does not become deaf for barley.
I spoke a piece of advice in religion.
If you are good, or if you are bad, I am far from this.
O you who have desire under your burden,
What do you have to do with such vanities?
For the sake of dogs and wolves,
Do not speak such things to the great ones.
I showed you the path of salvation.
If you do not want it, you know, and your nonsense.
If you do not read a religious advice,
You will see your own punishment in disgrace.
If you do not accept advice from me,
You and your demon, strike and take.
Since you do not have seeing eyes,
This penalty is not on the people of the world.
Everything is from the water of this two-day nature,
Fresh and wet like a wind-filled intestine.
He spoke from desire, and nothing of meaning,
Like the bell's sound, and nothing but claims.
Whoever whose eye of intellect is blind,
Is not a human, he is an animal.
A man must see his own faults.
He should not sit on the path of force and backbiting.
If you know your own fault,
You are not of the common people, rather you are a guardian of the world.
Give up such nonsense.
Work, do work, pass beyond speech.
If you have news of your own nature,
Pain is needed, for pain is the guide.
Seek religion if you have sorrow for religion.
For this is the key to the door of your heart.
Whoever has heartache as a companion,
Gabriel will say welcome to him.
That sour-faced one towards the guest,
Who counts bread like a soul out of baseness.
I am an advisor, listen well to my words.
Otherwise, speak less and go to hell.
I am a servant, a servant to the Imams.
I do not listen to the words of the raw ones.
I have foot upon foot from embarrassment of the Lord.
How can I clap hand on hand in joy?
Although I am old in my life,
You, have mercy on my youth.
I am famous as long as message and greeting reach.
I am a master as long as I am a servant of a servant.
If Abu Hanifa is not approved by you,
Burn yourself like wild rue.
If Shafi'i is Abu Lahab to you,
To me, he is the trusted seeker of truth.
To me, both are leaders and Imams.
From me, greetings and peace be upon their souls.
That one is the Imam of the Quran in meaning.
And this one is the guide and proof in claim.
That one in action is the green sea.
And this one in speech is the line-breaking Haidar.
This one in meaning is like the encompassing ocean.
And that one in legal rulings is the world of vast knowledge.
That one is like the star Saturn.
And this one is shining with his own light like Jupiter.
The Sharia has found splendor and beauty from this one.
Heresy has suffered damage from that one.
That one is like the pillars for the Sharia.
And this one is the body and soul for Islam.
The ijtihad of both was correct.
This one came at the end and that one at the beginning.
The soul of the Prophet is happy with them.
Their effort has made an impact on the Sharia.
Religion has found splendor from their effort.
To the wise, the Imam was rightfully so.
May my soul be a sacrifice for both.
May their words be food for the spirit.
May God be pleased with both of them.
For many people found benefit from them.
Consider that person as disappointed and a loser,
Who did not find safety from their words.
So that the camel does not become scattered,
Does not run around the low and high ground.
So that the work of the foolish does not become spoiled,
The skin coat of the jurist is not torn.
You who cannot solve one problem,
Why do you argue with the knowledgeable?
When the weaver becomes a rider,
In less than an hour he becomes injured.
When the ignorant man intends for the wise,
He brings up dust from his own body.
Whoever remains back from the proof,
The helpless one remains in a well of a hundred fathoms.
Without doubt, the person who is an evildoer,
Is deserving of hell within.
O Lord, helper of the creatures,
Give the servant day from the darkness of night.
I speak well from the perfection of certainty,
In truth of all the Imams of religion.
And if I am dry, look with the sense of sight,
My tongue is wet from the praise of all.
If all the people hold me as an enemy,
They consider friendship as useless.
I, from the cash of caliphate at once,
Will give the answer to the question of all.
If I had the life of Sam and Noah,
And if my survival was like the soul and spirit.
From the building of their praise,
My fingers are like a shining candle.
If I am gathered or scattered,
Whatever I am, I am theirs.
I am famous because of their name.
I am a master because I am their servant.
I am at the destination, what path do I seek?
I am not ritually impure, why should I wash my head?
You have become menstruation and I in the bathhouse.
He is a fish, I am fluttering on the frying pan.

بخش ۴۰ - فی مذمّة اهل التّعصّب و نصیحة الفریقین وفّقهما اللّٰه تعالی / Section 40 - On the Condemnation of the People of Prejudice and Advice to the Two Factions, May God Exalted Grant Them Success

In Section 32 of the 'Hadiqat al-Haqiqah', Sanai defines true piety (parsai) through the dual themes of social detachment and theological moderation. He characterizes the pious as those who withdraw from worldly crowds ('hid their faces from the crowd of creation') to focus entirely on divine devotion. Crucially, Sanai defines their religious identity by their rejection of sectarian extremes, noting they were neither Kharijites (Haruris) nor Murji'ites. By positioning them as the 'central gem of the necklace' who adhere strictly to the prophetic tradition (Sunnah), Sanai argues that true piety maintains spiritual balance, which in turn grants them cosmic authority and divine sustenance (symbolized by Gabriel's wing).

Sanai's Portrayal of Pious Detachment and Moderation in the Hadiqat

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

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

Learn Before

Related