### 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

### Sanai's Distinction Between Adami and Mardom

In the *Hadiqat al-Haqiqah*, Sanai delineates a crucial boundary between the biological human (*Adami*) and the spiritually realized human (*Mardom*).

#### Core Concepts:
1. **Adami (آدمی):** Refers to physical descent from Adam. Sanai views this as a baseline state of existence focused on basic needs like sleep and food, which does not represent the true purpose of human creation.
2. **Mardom (مردم / مردمی):** Denotes the state of true, spiritually mature humanity. Sanai describes this as a distinct realm of being ('alami digar) that remains hidden from or unachieved by most individuals.
3. **Spiritual Ascension:** To transition from being merely an *Adami* to a true *Mardom*, a person must transcend animalistic desires, engage in intellectual or spiritual efforts, and live according to religious and moral principles.

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

پس از آدم هر آنچ ز آدم زاد 
آدمی خوانمش به اصل و نژاد
نتوانم که گویمش مردم 
زانکه در سر این سخن مردم
مردمی عالمی دگر باشد 
کم کسی را ازو خبر باشد
گرچه از روی اصل در دو سرای 
کمتر از سگ نیافرید خدای
از پی خواب و خور مدانش وجود 
کاندرو بیش ازین بود مقصود
چون بود خلد و در هنر کوشد 
جامه مشطی ششتری پوشد
خدمتش را کسی کنند پدید 
که برو بایدش مقیم دوید
ور شود کشته گاه جولانش 
صید در زیر زخم دندانش
چون بگویی برو به هم تکبیر 
شرع می گویدت حلالش گیر
باز اگر کاهلی کند پیشه 
ناورد زی طریق اندیشه
گرد بازارها دوان باشد 
نزد دکان این و آن باشد
تا یکی استخوان خشک برد 
ده تبر در میان سر بخورد
هست فرقی ز کار این تا آن 
همچنین کار آدمی می دان
سگ به کوشش چنان شود که کند 
خدمتش آدمی و لاف زند
ور خسی آدمی شود چونان 
کی کند خدمت سگ از پی نان
کار دربند همت من و تست 
نشوی خوار تا نباشی سست
این بگفتم بر پناه جهان 
بازگشتم به مدح شاه جهان

</div>

## English translation
After Adam, whatever was born of Adam,
I call it human by origin and lineage.
I cannot call him a true human being,
for I am lost in the depth of this discourse.
True humanity is another realm,
of which few people have knowledge.
Although by origin in both worlds,
God created nothing lower than a dog,
Do not assume its existence is merely for sleep and food,
for there is a greater purpose in it than this.
When it is loyal and strives in skill,
it is clothed in fine Shushtari garments.
They assign someone to serve it,
who must constantly run after it.
And if the prey is killed during its chase,
under the wound of its teeth,
When you pronounce the Takbir over it,
the religious law tells you to consider it lawful.
But if it makes laziness its trade,
and does not walk the path of thought,
It goes running around the marketplaces,
loitering around the shops of this and that,
So that it might carry off a dry bone,
receiving ten blows of an axe on its head.
There is a difference between the work of this one and that one;
know that the state of humans is also like this.
A dog through effort becomes such that
a human serves it and boasts of it.
But if a base person becomes like that,
how would even a dog serve him for the sake of bread?
Success depends on your effort and mine;
you will not be abased as long as you are not lazy.
I said this to the refuge of the world,
and returned to the praise of the king of the world.

بخش ۵۶ - در حق مردم و آدمی گوید / Section 56 - He Speaks Concerning the Nature of People and Humans

## Original content
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آدمی گرچه بر زمانه مهست 
ز آدمی خام دیو پخته بهست
نیست خامی مگر کم اندر کم 
چون ره رومیان خم اندر خم
کآدمی زاده تا نشد مردم 
گه پری گه ددست گه گزدم
در زمانه ز هرچه جانورست 
تا نشد پخته آدمی بترست

</div>

## English translation
Though mankind is the greatest in the world
A mature demon is better than an immature man
Immaturity is nothing but deficiency upon deficiency
Like the path of the Romans, twist upon twist
For the offspring of Adam, until he becomes a true human
Is sometimes a fairy, sometimes a beast, sometimes a scorpion
Among all animals in the world
Until he becomes mature, a man is worse.

بخش ۳۶ - فی ذکر انساب البشر من ارکان البشر / Section 36 - On the Mention of the Lineages of Mankind from the Elements of Mankind

### Overview
In Section 26 of *Hadiqat al-Haqiqah*, Sanai discusses the lineage of man (*nasab-e adami*) based on the famous Sufi tradition: 'He who knows himself, knows his Lord' (*man 'arafa nafsahu fa-qad 'arafa rabbahu*).

### Key Concepts
* **Divine Caliphate:** Man possesses the inherent potential to act as God's vicegerent (*khalifa*) on Earth and must actualize this essence.
* **Intellect vs. Passion:** Humanity is defined by free will (*ikhtiyar*), situated between the intellect (*'aql*) and base desire (*hawa*).
* **Self-Realization:** True spiritual realization begins with recognizing one's divine origin and overcoming animalistic tendencies to attain genuine humanity.

The Concept of Self-Knowledge and Divine Lineage in Hadiqat al-Haqiqah

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Sanai's Distinction Between Adami and Mardom in Hadiqat al-Haqiqah

### Overview
In Section 34 of *Hadiqat al-Haqiqah*, Sanai presents the allegory of a witness who appears before a judge but is ignorant of his own noble lineage and the praises of the poet Farazdaq. The judge rejects his testimony, asserting that someone who does not know their own virtues cannot provide valid testimony.

### Mystical and Philosophical Significance
* **Spiritual Self-Knowledge:** The parable serves as a metaphor for the necessity of self-knowledge (*ma'rifat al-nafs*). In Sufism, knowing one's true, divine origin is a prerequisite for any valid spiritual testimony or realization.
* **The Attribute of Man:** Sanai emphasizes that to be truly human, one must act in accordance with the noble nature of Adam (the archetype of humanity). Mere biological descent is insufficient; one must actively realize and embody spiritual virtues.
* **Disqualification through Ignorance:** Just as the judge rejects the ignorant witness, spiritual progress is blocked for those who remain ...

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