In Section 13 of the *Hadiqat al-Haqiqah*, Sana'i describes the spiritual and physical attributes of Prophet Muhammad, emphasizing his absolute perfection. The poem explicitly references traditional Islamic and eschatological titles bestowed upon the Prophet, such as 'Hashir' (the Gatherer), 'Aqib' (the Last in succession), and 'Mahi' (the Effacer of disbelief). By utilizing these titles, Sana'i underscores the Prophet's definitive role in the divine plan, illustrating him as the ultimate guide (Imam) who unites heavenly intellect with earthly manifestation and serves as the highest standard for spiritual realization.

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## Original content
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برده بر بام آسمان رختش 
سایهٔ بخت و پایهٔ تختش
صورتی را که بود اهل قبول 
کردش از صورت طلب مشغول
نسبت از عقل آن جهانی داشت 
هم معالی و هم معانی داشت
دنیا آورده در قدم او بود 
غرض حکمت قدم او بود
کعبهٔ بادیه عدم او بود 
عالم علم را علم او بود
در جبلت جلالت او را بود 
با رسالت بسالت او را بود
در رسالت تمام بود تمام 
در کرامت امام بود امام
چمنی با کمال بی شرکی 
شجری پر ز برگ بی برگی
روی او خوب و رای او ثاقب 
ازلش خوانده حاشر و عاقب
صحن او شرع و عقل او صاحی 
خوانده محیی اعظمش ماحی
صیت صوتش برفته در عالم 
نه پرش بوده در روش نه قدم
وصف این حال مصطفی دارد 
بوی خوش بال و پر کجا دارد
صاد و دال آب داد صادق را 
عین و شین عشوه داد عاشق را
هرچه از تر و خشک بوی آورد 
این سپید سیاه روی آورد
کشته و زاده اند ارکانش 
پدر عقل و مادر جانش
مایه و سایهٔ زمین او بود 
گوهر شب چراغ دین او بود
مفخر جمله انبیا او بود 
خسر میر مرتضی او بود
از دورن رفتنش نداشته باز 
پرده دار سرای پردهٔ راز
چون برآمد ز شاهراه عدم 
نو رهی خواست مصطفی ز آدم
آدمش نورهی چو پیش کشید 
جان او جان اصفیا بخشید
منهج صدق در دو ابرو داشت 
مدرج عشق در دو گیسو داشت
دید آدم که مایه دار قدم 
مردمی می زند ز عشق دم
عقل کل زو گرفته حکمت و رای 
سایه از آفتاب یابد پای
پیش آن کو ز اصل بد خود بود 
بسته چشم و گشاده ابرو بود
شرع رادست عقل کی سنجد 
عشق در ظرف حرف کی گنجد
آنکه شب را سپید داند کرد 
از تن عقل برنیارد گرد
چیست جز شرع او به خانهٔ راز 
بر قبای بقا طراز طراز
رخ او میزبان صادق بود 
زلفش اجری ده منافق بود
بود بهتر ز جملهٔ عالم 
بود خشنود ازو بدو آدم
رخ و زلفش صلاح عالم بود 
خلق و خلقش وجود آدم بود
غرض او بد ز گردش عالم 
خوانده او و طفیل او آدم
یافت تشریف سجدهٔ ملکوت 
نیز تشریف بذر قوت به قوت
زان دل زنده و زبان فصیح 
دل یارانش چون وثاق مسیح
جمله یاران او ز دانش و علم 
کیسه ها دوخته ز حکمت و حلم
تا نبیند ز سائلان تشویر 
همه پیش از نیاز گفته بگیر
زان درختی که بیخ تبجیلست 
شاخ تنزیل و میوه تاویلست
مولدش بر دعای مظلومان 
موردش بر ندای معصومان
زاد کم توشگان قناعت او 
قوت امتان شفاعت او
ملتبس درد انبیا ز گلش 
مقتبس نور اولیا ز دلش
اول روز دین شهنشاه او 
آخر روز جان دلخواه او
خلقتش بر صلاح بخل و نثار 
خلق را نیش بخش و نوش گوار
زو فلک وار مسجد و مؤمن 
زو کنشت و کلیسیا ایمن
همه سادات دین ازو مرحوم 
همه نامحرمان ازو محروم
مرشد طبع سوی عقل از می 
داعی عقل سوی رشد از غی
چون محمد بگفتی ای درویش 
شو به نزدیک عقل دوراندیش
تا ترا عقل هم ز روی صواب 
پشت پایی زند مگر در خواب
گویدت معنی محمد راست 
محو و مدست و هر دو بر و عطاست
محو کفر از سرای پردهٔ دین 
مد اطناب شرع تا پروین
هم ستاننده از که از احمق 
هم دهنده به که به صاحب حق
آنکه را از غذای او نورست 
از غذای زمانه مهجورست
نقش نامش به گاه دانش و رای 
از در غیب و ریب قفل گشای
خلق بندهٔ خدای و چاکر او 
قبله شان او و قبله بر در اوی
هرکه یک دم نبوده بر خوانش 
عقل او خون گرسته بر جانش
طینتی نه ازو مخمرتر 
سالکی نه ازو مشمرتر
اوست بر کفر چون گرفت شتاب 
نور توزی گداز چون مهتاب
ملک دین را معین و ناصر اوست 
تخت اشراف را عناصر اوست
در ره مصلحت مکرم اوست 
در طریق خدا معظم اوست
هرگز از بهر ملک و ملک نجس 
پای بند هوا نبوده چو خس
از همه خلق و از همه اغیار 
چشم بردوخته چو باز شکار
از پی شرع در جهان خدای 
جان خاموش او زبان خدای
نه زبانی که گوشتین باشد 
بل زبانی که گوش تین باشد
نطق در گوش عاریت باشد 
قلب تین چیست کو نیت باشد
نیت پاک چون ز دل خیزد 
نقطهٔ شرک را برانگیزد
معنی گل ز تین چو حاصل شد 
اندرونش چو جان همه دل شد
چون همه دل گرفت و شافی شد 
گوش او پر ز شیر صافی شد
روی او چون به قلب تین باشد 
رای او در عمل متین باشد
جان گل پیر می شود ز قعود 
خون دل شیر می شود به صعود
بازگشتم به نعت سید قاب 
برگرفتم ز روی دعد نقاب
تو ازو همچو شیر در بیشه 
من ازو همچو دل در اندیشه
دل ز اندیشه روشن و عالیست 
بیشهٔ دین ز شیر شر خالیست
فکرت اندر صنایع صمدی 
در نبوت ودایع احدی
گرچه در خلق شکل گوساله است 
به ز تکرار و ذکر صد ساله است
اخترش قهرمان راه ملک 
عصمتش پاسبان شاه فلک
دست گرد جهان برآورده 
هرچه جز حق همه هدر کرده
فهمش اندر بصیرت امکان 
برتر است از قیاس و استحسان
منبع رعب درد و بازو داشت 
منهج صدق در دو ابرو داشت
هرکه بگرفت پای اهل بصر 
هرگز از ذل نیاید اندر سر
چون سوی راه بیخودی پوید 
نقش خود زاب روی خود شوید
نزد آن خواجهٔ جهان نهفت 
رفتم و دید و بازگشت و بگفت
نه چنان رو که شیر در بیشه 
آن چنان رو که دل در اندیشه

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## English translation
His station is carried to the roof of heaven,
The shadow of his fortune and the base of his throne.
The form that was worthy of acceptance
Turned him away from seeking outward form.
He had a relation with the intellect of that other world;
He possessed both sublimities and inner meanings.
The world was brought to his feet;
The purpose of wisdom was his footsteps.
His non-existence was the Kaaba of the wilderness;
His banner was the banner of the world of knowledge.
In his nature, majesty belonged to him;
Along with his messengership, courage belonged to him.
In messengership, he was perfectly complete;
In nobility, he was the leader of leaders.
A garden of perfection without any partnership,
A tree full of the leaves of leaf-less-ness.
His face was beautiful and his judgment piercing;
Pre-eternity called him the Gatherer and the Final One.
His courtyard is the religious law, and his intellect sober;
The Great Giver of Life called him the Eraser.
The fame of his voice went throughout the world,
Though he had neither wings nor feet in his movement.
Only Mustafa has the description of this state;
Where does a sweet fragrance have wings and feathers?
The letters Sad and Dal gave water to the truthful one;
The letters Ayn and Shin gave charm to the lover.
Whatever fragrance was brought from wet and dry,
This white-and-black-faced one brought it.
His elements/pillars are slain and born;
The father of intellect and the mother of soul.
He was the substance and shadow of the earth;
He was the night-illuminating gem of religion.
He was the pride of all prophets;
He was the father-in-law of Prince Morteza (Ali).
The curtain-keeper of the sanctuary of secrets
Did not prevent him from entering within.
When Mustafa emerged from the highway of non-existence,
He sought a new way from Adam.
When Adam offered him a new path,
His soul bestowed soul upon the chosen ones.
He had the path of truth in his two eyebrows;
He had the stairway of love in his two locks of hair.
Adam saw that the source-holder of eternity
Speaks of humanity out of love.
Universal Intellect received wisdom and judgment from him;
The shadow receives its standing from the sun.
Before him who was inherently evil,
He closed his eyes and opened his eyebrows.
How can the hand of intellect measure the divine law?
How can love be contained in the vessel of letters?
He who can make the night white
Does not raise dust from the body of intellect.
What is there in the house of mystery other than his law,
Which is the fine embroidery upon the robe of eternity?
His face was the host of the truthful;
His lock of hair was the provider of the hypocrite.
He was better than the whole world;
Adam was pleased with him and through him.
His face and lock of hair were the welfare of the world;
His creation and character were the existence of Adam.
He was the purpose of the turning of the world;
He was the guest of honor, and Adam was his follower.
He received the honor of the angels' prostration,
As well as the honor of the seed of strength/sustenance.
From that living heart and eloquent tongue,
The hearts of his companions became like the chamber of the Messiah.
All his companions, from knowledge and science,
Sewed bags of wisdom and forbearance.
Lest he see shame or distress from petitioners,
They all said 'take' before the need was voiced.
From that tree whose root is glorification,
The branch is revelation, and the fruit is interpretation.
His birth was upon the prayer of the oppressed;
His arrival was upon the call of the innocent.
The provision of those with little resource was his contentment;
The nourishment of his communities was his intercession.
The pain of the prophets was mixed with his clay;
The light of the saints was kindled from his heart.
He was the king of the beginning of the day of religion;
He was the desired soul at the end of the day of life.
His creation was for correcting stinginess and giving;
Bestowing sting and sweet honey to creation.
Through him, the mosque and the believer are like heaven;
Through him, the temple and the church are secure.
All the masters of religion receive mercy through him;
All the uninitiated are deprived because of him.
The guide of nature towards intellect from wine;
The caller of intellect towards guidance from error.
When you say 'Muhammad,' O dervish,
Go to the far-sighted intellect,
So that intellect, out of correctness,
Might kick you, perhaps in a dream,
And tell you: the meaning of Muhammad is straight:
It is erasure and extension, and both are goodness and gift.
Erasure of disbelief from the pavilion of religion;
Extension of the ropes of the law to the Pleiades.
Both taking away from the fool;
And giving to the rightful owner.
He who has light from his nourishment
Is separated from the nourishment of the world.
The pattern of his name in times of knowledge and judgment
Is the key to the doors of the unseen and doubt.
Creation is the servant of God and his servant;
Their Qiblah is he, and the Qiblah is at his door.
Whoever has not been at his table for even a moment,
His intellect has wept blood over his soul.
No clay is more fermented than his;
No traveler is more prepared than him.
When he hastened against disbelief,
He was like moonlight melting the linen of Tuz.
He is the helper and supporter of the kingdom of religion;
He is the element of the throne of the nobles.
In the path of welfare, he is honored;
In the way of God, he is magnified.
Never, for the sake of kingdom or impure possession,
Was he bound to passion like a straw.
From all creation and all strangers,
He closed his eyes like a hunting falcon.
For the sake of the law in the world of God,
His silent soul was the tongue of God.
Not a tongue that is made of flesh,
But a tongue that is the ear of clay.
Speech in the ear is a loan;
What is the heart of clay? It is intention.
When pure intention arises from the heart,
It removes the point of polytheism.
When the meaning of clay was obtained from the mud,
Its interior became entirely heart, like the soul.
When it became all heart and healing,
Its ear became full of pure milk.
When his face is towards the heart of clay,
His judgment in action is firm.
The soul of the clay grows old by sitting;
The blood of the heart becomes milk by rising.
I returned to the praise of the master of 'two bows' length';
I lifted the veil from the face of Da'd.
You are because of him like a lion in the forest;
I am because of him like a heart in thought.
The heart is bright and high from thought;
The forest of religion is free of evil lions.
Thought is upon the works of the Eternal;
In prophethood are the trusts of the One.
Though in creation there is the shape of a calf,
It is better than a hundred years of repetition and remembrance.
His star is the champion of the way of the angels;
His innocence is the guardian of the king of heaven.
Reaching his hand around the world,
He made everything other than the Truth void.
His understanding in the vision of possibility
Is higher than analogy and preference.
He had the source of awe in his two arms;
He had the path of truth in his two eyebrows.
Whoever held the feet of the people of vision,
Will never fall into humiliation.
When he travels towards the path of selflessness,
He washes his own image with his honor's water.
I went secretly to that master of the world;
He saw, returned, and spoke.
Go not as a lion in the forest,
But go as a heart in thought.

بخش ۱۳ - اندر صفات پیغامبر علیه‌السلام / Section 13 - On the Attributes of the Prophet, Peace Be Upon Him

In the introductory section of *Hadiqat al-Haqiqah*, Sanai of Ghazna establishes the theological and Sufi foundations of Prophet Muhammad's superiority over all other prophets. By incorporating key Quranic verses (such as depicting him as a mercy to the worlds) and prominent Hadith traditions (including *laulaka* and the Prophet's pre-existence before the creation of Adam), Sanai highlights the cosmic role, spiritual primacy, and ontological precedence of the Prophet in Sufi cosmology.

Sana'i's Theological and Sufi Arguments for Prophetic Primacy in Hadiqat al-Haqiqah

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Sana'i's Depiction of the Prophet's Attributes and Divine Titles in Hadiqat al-Haqiqah

In this section of the *Hadiqat al-Haqiqah*, Sana'i of Ghazna explores the Prophet Muhammad's designation as a mercy to the worlds (*rahmatan lil-alamin*). He highlights the Prophet's cosmic primacy, depicting him as the first in creation (*awwal al-fikr*) but the last in prophetic mission (*akhir al-amal*). Sana'i employs rich Sufi metaphysics and imagery, connecting the Prophet to the Universal Soul (*nafs-i kull*) and the Holy Spirit, illustrating that the physical and spiritual realms derive their ultimate value, light, and order from his existence.

Sana'i's Portrayal of the Prophet as a Universal Mercy and Cosmic Origin in Hadiqat al-Haqiqah

In Section 2 of Sanai's *Hadiqat al-Haqiqah*, the inception of prophethood is described through the creation of Adam. Sanai explains that Adam was created from non-existence and received a primordial divine light or lamp, which represents the source of prophetic guidance. Although Adam was endowed with divine secrets and the water of life was kneaded into his clay, Sanai emphasizes his human limits, asserting that he was not the absolute knower of the unseen (*Ghayb-dan*), which is a quality reserved solely for God. This distinction highlights the relationship between early prophetic history and the transmission of the divine light.

The Primordial Prophetic Light and Adam in Hadiqat al-Haqiqah

In Section 6 of Sanai's *Hadiqat al-Haqiqah*, the absolute superiority of the Prophet Muhammad over all preceding prophets is articulated through theological and mystical metaphors. Sanai portrays the Prophet as a singular, unified entity of divine grace ('one person who is all'), contrasted with other prophets who received only partial portions. The text emphasizes his supreme spiritual authority, noting that his character (*khulq*) represents the most noble caravan and his sweat the most honorable lineage. Sanai asserts his status as the Seal of the Prophets by referencing the tradition *La Nabiyya Ba'di* (There is no prophet after me) and describes his spiritual determination (*himmat*) as seeking only the Highest Companion (*al-Rafiq al-A'la*), thus establishing his cosmic preeminence.

Sana'i's Portrayal of the Prophet's Superiority Over Previous Prophets in Hadiqat al-Haqiqah

In Section 10 of the *Hadiqat al-Haqiqah*, Sana'i of Ghazna interprets the Quranic designation of the Prophet Muhammad as a mercy to the worlds (*rahmatan lil-alamin*) by depicting him as the ultimate spiritual physician (*tabib*). Sana'i asserts that the Prophet's intellect (*khirad*) and discipline (*adab*) are the cure for human souls afflicted by worldly passions (*hawa and havas*). The verses counsel seekers to rely on the Prophet's guidance rather than their own sensory perception (*hiss*) and imagination (*wahm*), which only keep them at the threshold of truth.

Sana'i's Portrayal of the Prophet as the Spiritual Physician and Guide in Hadiqat al-Haqiqah

In Section 11 of the *Hadiqat al-Haqiqah*, Sanai outlines the spiritual benefits and metaphysical protective power of sending blessings upon the Prophet Muhammad and invoking his name. Sanai highlights that mentioning the Prophet's name eliminates fear of worldly difficulties, repels hellfire, and elevates the human intellect and soul. In Sufi cosmology as presented by Sanai, the soul's true nobility and eternal existence depend entirely on its devotion and connection to the Prophet.

The Salvific and Protective Power of the Prophet's Name in Sana'i's Hadiqat al-Haqiqah

In Section 12 of Hadiqat al-Haqiqah, Sanai of Ghazna illustrates Prophet Muhammad's superiority over previous prophets by referencing their respective spiritual states and trials. Sanai depicts figures like Adam seeking forgiveness, Noah seeking refuge in the Prophet's protection, Moses seeking the divine vision (arani) at his door, and Jesus being associated with his praise. Through these classical prophetic allusions, Sanai reinforces the Sufi doctrine of the Prophet's ontological primacy and spiritual supremacy.

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