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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## Original content
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کاف و نون نیست جز نبشتهٔ ما 
چیست کن سرعت نفوذ قضا
نه ز عجز است دیری و زودیش 
نه ز طبع است خشم و خشنودیش
علتش را نه کفر دان و نه دین 
صفتش را نه آن شناس و نه این
پاک زانها که غافلان گفتند 
پاکتر زانکه عاقلان گفتند
وهم و خاطر دلیل نیکو نیست 
هرکجا وهم و خاطر است او نیست
وهم و خاطر نو آفریدهٔ اوست 
آدم وعقل نورسیدهٔ اوست
ذات او فارغست از چونی 
زشت و نیکو درون و بیرونی
زانک اثبات هست او بر نیست 
همچو اثبات مادر اعمیست
داند اعمی که مادری دارد 
لیک چونی به وهم در نارد
در چنین عالمی که رویش دو 
زشت باشد تو او بوی او تو
گر نگویی بد و نکو نبود 
ور بگویی تو باشی او نبود
گر نگویی ز دین تهی باشی 
ور بگویی مشبهی باشی
با تو چون رخ در آینهٔ مصقول 
نز ره اتحاد و روی حلول
چون برون از کجا و کی بود او 
گوشهٔ خاطر تو کی شود او
عامه چون نزد حضرتش پویند 
آنک آنک به هرزه می گویند
باز مردان چو فاخته در کوی 
طاق در گردنند کوکو گوی
فاخته غایبست گوید کو 
تو اگر حاضری چه گویی هو
خواه اومید گیر و خواهی بیم 
هیچ بر هرزه نافرید حکیم
عالمست او به هرچه کرد و کند 
تو ندانی بدانت درد کند
به ز تسلیم نیست در علمش 
تا بدانی حکیمی و حلمش
خلق را داده از حکیمی خویش 
هرکرا بیش حاجت، آلت بیش
همه را داده آلتی در خور 
از پی جر نفع و دفع ضرر
در جهان آنچه رفت و آنچ آید 
وآنچه هست آن چنان همی باید
تو مگو هیچ در میانه فضول 
راندهٔ او به دیده کن تو قبول

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## English translation
Kaf and Nun (the creative command 'Kun' / 'Be') are nothing but our writing;
What is 'Kun' but the speed of the execution of Divine Decree?
Its delay or speed is not out of weakness,
Nor are His wrath and pleasure out of temperament or nature.
Consider its cause as neither disbelief nor religion,
Identify His attribute as neither that nor this.
He is pure from what the heedless have said,
And purer than what the wise have said.
Imagination and mind are not good guides,
Wherever imagination and mind exist, He is not there.
Imagination and mind are His newly created things,
Adam and intellect are His newly arrived creations.
His Essence is free from 'how-ness',
From ugly and beautiful, inner and outer.
For proving His existence over non-existence,
Is like the proof of a mother to a blind person.
The blind person knows that he has a mother,
Yet he cannot bring her 'how-ness' (appearance) into his imagination.
In such a world of two faces,
It is ugly for you to be Him, or Him to be you.
If you do not speak, there is no bad or good,
And if you speak, it is you who exists, not He.
If you do not speak, you are devoid of religion,
And if you speak, you will be an anthropomorphist (one who likens God to creation).
He is with you like a face in a polished mirror,
Not by way of union or incarnation.
Since He is outside of 'where' and 'when',
How can He fit into the corner of your mind?
When the common folk run towards His presence,
They say 'Lo! Lo!' (He is there! He is there!) in vain.
On the other hand, the true men, like ringdoves in the street,
With collars around their necks, cry 'Where? Where?' ('Koo-Koo').
The ringdove is absent from its beloved, hence it says 'where?';
If you are present, why do you cry 'He' ('Hu')?
Whether you choose hope or fear,
The Wise One created nothing in vain.
He is all-knowing of whatever He has done and will do,
You do not know, and your ignorance pains you.
There is nothing better than submission to His knowledge,
So that you may know His wisdom and His forbearance.
Out of His wisdom, He has granted to the creation;
Whoever has more need, is given more tools.
He has given everyone a suitable tool,
For drawing benefit and repelling harm.
Whatever has passed in the world, and whatever shall come,
And whatever exists, must be exactly as it should be.
Do not speak any meddlesome words in between;
Accept His decree with your very eyes (with full submission).

بخش ۱۵ - فصل اندر تقدیس / Section 15 - Chapter on Sanctification

In the Chapter on Gnosis (*Fasl-e Ma'rifat*) in the *Hadiqat al-Haqiqah*, Sanai outlines the foundational Sufi epistemological position that the human intellect (*aql*) and physical senses (*havas*) are inherently limited and incapable of independently grasping the divine essence. Sanai argues that true knowledge of God (*gnosis* or *ma'rifat*) cannot be attained through rational demonstration or sensory evidence; rather, it is initiated and completed solely through divine grace (*fazl*) and bounty (*karam*). A crucial aspect of this path is the seeker's realization of their own intellectual helplessness (*ajz*), which Sanai identifies as the true starting point of genuine recognition. Additionally, Sanai links this spiritual journey to self-knowledge, asserting that an individual who remains ignorant of their own inner nature is utterly incapable of knowing the Creator.

Sanai's Concept of Intellectual Incapacity and Divine Grace in Gnosis

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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Sana'i's Metaphor of the Blind Man and His Mother regarding Divine Incomprehensibility

In his *Hadiqat al-Haqiqah*, Sanai employs the humorous allegory of an ignorant man who claims to have frequently eaten saffron (*za'faran*) with yogurt to criticize spiritual pretenders and emphasize the necessity of self-knowledge. Saffron, a rare and precious spice representing divine truth, is claimed to be well-known by a fool who cannot even recognize basic onions (*basal*). Sanai uses this story to assert that true understanding begins with self-knowledge (*ma'rifat al-nafs*); one who does not know their own self cannot comprehend others or achieve genuine knowledge of God (*ma'rifat Allah*). Without this internal foundation, any outward claim to spiritual realization or theological expertise is exposed as empty vanity.

The Metaphor of Saffron and Yogurt in Sanai's Hadiqat al-Haqiqah

In Section 10 of the *Hadiqat al-Haqiqah*, Sana'i emphasizes that spiritual safety and ultimate success depend entirely on divine assistance (*'awn-i haqq*) and conscious self-observation. He illustrates divine protection through classical Islamic motifs, such as the spider's web protecting the Prophet at the cave. Conversely, Sana'i warns that ignorance (*jahl*) and lack of knowledge (*nadani*) trap the seeker in worldly desires (compared to mind-altering substances like poppy), ultimately causing them to falter on the spiritual path (*sirat*) and fall into spiritual destruction.

The Spiritual Necessity of Vigilance and the Danger of Ignorance in Sana'i's 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 the supplications of Sana'i's *Hadiqat al-Haqiqah*, spiritual progress and hope are centered on the concepts of divine generosity (*karam*) and grace/favor (*fazl*). The seeker acknowledges absolute dependence on God, noting that while humans are easily checkmated by their lower selves, divine generosity is the only true source of guidance. Furthermore, because human judgment of what is beneficial is flawed, the seeker surrenders personal desires, requesting that God bestow what He knows is best ('آنچه دانی که آن بهست آن ده').

The Themes of Divine Generosity (Karam) and Grace (Fazl) in Sana'i's Supplications

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

In Section 3 of Sanai's *Hadiqat al-Haqiqah*, the spiritual and cosmic dignity of the Prophet Muhammad is illustrated through several key themes. Sanai contrasts the era of Adam, where the angel Iblis fell to become a demon, with the era of Muhammad, where even demons are elevated to angelic status. Furthermore, Sanai emphasizes the Prophet's absolute generosity, noting that he never refused any petitioner. Finally, the text highlights the subordination of human intellect (*Aql*) to prophetic authority and references the Islamic tradition of the archangel Gabriel assuming the form of the companion Dihyah al-Kalbi to converse with the Prophet, symbolizing the Prophet's supreme honor.

The Transcendent Dignity and Generosity of the Prophet in Hadiqat al-Haqiqah

In the *Hadiqat al-Haqiqah*, Sanai asserts the subordination of human intellect (*'aql*) to the spiritual authority and guidance of the Prophet. He portrays the intellect not as an independent, self-sufficient authority, but as a schoolchild (*dabistani*) or servant (*rahi*) in the school of the Prophet's guidance. Sanai argues that any prosperity or cleverness the intellect possesses is derived from the Prophet's spiritual influence, meaning human reason must submit to prophetic revelation to avoid going astray.

The Subordination of Intellect to Prophetic Guidance in the Hadiqat al-Haqiqah

In Section 13 of *Hadiqat al-Haqiqah*, Sana'i details the mystical and theological nature of divine guidance (*hidayah*). He argues that guidance is an absolute divine favor rather than an achievement of human intellect. Key concepts include:

1. **Sovereignty of Divine Grace:** Sana'i emphasizes that adherence to the religious law (*shar'*) and religious duties is entirely due to God's grace (*minnat-i haq*), and individuals must not attribute their righteousness to their own efforts.
2. **Inadequacy of Human Intellect:** Human intellect (*aql*) and soul (*jan*) are characterized as meddlesome (*bu'l-fudul*) when attempting to grasp the Divine without guidance, metaphorically describing them as mere pebbles compared to the ruby of divine reality.
3. **Transition from Disbelief:** Spiritual illumination is depicted as God leading humanity out of the darkness of disbelief (*kufr*) into the light of faith (*din*).

Sana'i's Theological Perspective on Divine Guidance in Hadiqat al-Haqiqah

In Section 66 of the Hadiqat al-Haqiqah, Sanai contrasts the limitations of human intellect (aql) with the efficacy of faith (iman) and spiritual longing (shawq) in approaching the Divine. Sanai asserts that the intellect remains ignorant of the true depth of God's attributes, acting merely as a canopy at His gate. Instead of intellectual speculation, the seeker is urged to cultivate sincere neediness (niyaz) of the heart. In this spiritual framework, the state of helplessness and bewilderment (hayrat) is what opens the door to receiving divine response (labbayk).

Intellect, Faith, and the Station of Bewilderment in Section 66 of the 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 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 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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