In this section of the *Hadiqat al-Haqiqah*, Sana'i describes the Mi'raj (celestial ascension) of Prophet Muhammad as a journey beyond time and space. He emphasizes the Prophet's unique status by describing him placing his feet upon the 'head' of the universe and Adam, symbolizing his superiority over all creation. Sana'i references the Quranic verses 'Subhan-alladhi asra' (Glory to Him who took His servant by night) and 'Ma zagha al-basaru wa ma tagha' (The sight swerved not, nor did it transgress), highlighting that the Prophet witnessed the Greatest Signs (Ayat al-Kubra) while remaining in a state of perfect spiritual focus and proximity to the Divine (Qaba Qawsayn).

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## Original content
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بر نهاده ز بهر تاج قدم 
پای بر فرق عالم و آدم
دو جهان پیش همتش به دو جو 
سر مازاغ و ماطغی بشنو
پای او تاج فرق آدم شد 
دست او رکن علم عالم شد
بارگیرش سوی ابد معراج 
نردبانش سوی ازل منهاج
گفت سبحانش الذی اسری 
شده زانجا به مقصد اقصی
در شب از مسجد حرام به کام 
رفته و دیده و آمده به مقام
بنموده بدو عیان مولی 
آیة الصغری و آیة الکبری
یافته جای خواجهٔ عقبی 
قبهٔ قرب و لیلة القربی
شده از صخره تا سوی رفرف 
قاب قوسین لطف کرده به کف
گفته و هم شنیده و آمده باز 
هم در آن شب به جایگاه نماز
قامت عرش با همه شرفش 
ذره ای پیش ذروهٔ شرفش
برنهاده خدای در معراج 
بر سر ذاتش از لعمرک تاج
با فترضی دل تباه کراست 
با لعمرک غم گناه کراست
شده از فر او به فضل و نظر 
خاک آدم ز آفتابش زر
زاده از یکدگر به علم و به دم 
آدم از احمد احمد از آدم
غرض عالم آدم از اول 
غرض از آدم احمد مرسل
از پی او زمانه را پیوند 
به سر او خدای را سوگند
در او بوده جای روح القدس 
پای او سجده جای روح القدس
گر نه از بهر عز او بودی 
دل خاک این کمال ننمودی
خلق او مایه روح حیوان را 
خلق او دایه نفس انسان را
کرده ناهید از غمش توبیخ 
خوانده تاریخ هیبتش مریخ
بوده برجیس چون دبیر او را 
چون کمان خم گرفته تیر او را
چشم جمشید مانده در ابروش 
قرص خورشید مهرهٔ گیسوش
رنگ رخسارهٔ زحل کامش 
نقش پیشانی قمر نامش
شرف اهل حشر فتراکش 
لوح محفوظ ملک ادراکش
بوده در مکتب حکیم و علیم 
لوح محفوظ بر کنار مقیم
جسم و جان کرده در خزانهٔ راز 
پیش محراب ابروانش نماز
نعت رویش ز والضحی آمد 
صفت زلف اذا سجی آمد
بوده مقصود آفرینش او 
انبیا را نشان بینش او
یافته بهر پای خواجهٔ دین 
زینت شیر چرخ و گاو زمین
پیش از اسلام در بدایت خویش 
دیو کش بوده در ولایت خویش
کرده در کوی عاشقی بر باد 
جان و دل را به مهر ایمنه شاد
دولتش چون گذاشت علیا را 
راهبر بود مر بحیرا را
ایمنه غافل از چنان دری 
دهر نادیده آن چنان حری
وز حلیمه فطام یافته او 
در ممالک نظام یافته او
ورنه نگذاشتیش جستن دین 
بردهٔ ایمنه به روح امین
گشته عمان ورا عدو در راه 
وز بزرگیش ناشده آگاه
قلزم دین نشد به جزر و به مد 
دولتی جز به دولت احمد
چون بدین جایگه سفر کرده 
خاک آن جای با خود آورده
خورده با آب و پاک بنشسته 
زآب گردش چو آسمان شسته
خاک او بوده آب تجریدش 
سفر دل مقام توحیدش
باد بد قصد جانش ناکرده 
آب غربت زبانش ناکرده
خاتم شرع خاتمت در فم 
صدق الله بنشته بر خاتم

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## English translation
He placed the foot of stepping forward, for the sake of the crown,
Upon the head of the universe and Adam.
The two worlds were worth but two grains of barley before his aspiration;
Listen to the secret of 'the eye swerved not, nor did it transgress.'
His foot became the crown of Adam's head;
His hand became the pillar of the world's knowledge.
His mount ascended toward eternity;
His ladder was the path toward pre-eternity.
His Glory said, 'Glory be to Him Who took His servant by night,'
Having gone from there to the furthest destination.
By night, from the Sacred Mosque to his heart's desire,
He went, saw, and returned to his station.
The Lord showed him clearly
The lesser sign and the greater sign.
The master of the Hereafter found his place
In the dome of proximity and the night of nearness.
He went from the Rock up to the Rafraf (celestial cushion),
Holding the distance of 'two bow-lengths' of grace in his hand.
He spoke, heard, and returned
In that very night to the place of prayer.
The stature of the Throne, with all its dignity,
Was but an atom before the peak of his honor.
During the Ascension, God placed
A crown of 'By your life!' upon his essence.
With 'and you will be satisfied,' whose heart can remain ruined?
With 'By your life!', who has grief over sin?
Through his glory, by grace and favor,
The dust of Adam became gold from his sun.
Born from one another in knowledge and breath:
Adam from Ahmad, and Ahmad from Adam.
The purpose of the universe was Adam from the beginning;
The purpose of Adam was Ahmad the Messenger.
For his sake, time is connected;
By his head, God took an oath.
In him was the place of the Holy Spirit;
His foot was the place of prostration for the Holy Spirit.
If it were not for his honor,
The heart of the earth would not have shown this perfection.
His creation is the substance for the animal soul;
His character is the nurse for the human self.
Venus was reprimanded by his grief;
Mars read the history of his awe.
Jupiter was like a scribe to him;
Sagittarius like a bent bow to his arrow.
The eye of Jamshid remained fixed on his eyebrow;
The sun's disc was a bead in his locks.
The color of Saturn's cheek was his desire;
The design of the moon's forehead was his name.
The honor of the resurrected is his saddle-strap;
The Preserved Tablet is the realm of his perception.
He was in the school of the Wise and All-Knowing,
While the Preserved Tablet sat beside him.
Body and soul, in the treasury of secrets,
Prayed before the mihrab of his eyebrows.
The description of his face came from 'By the morning brightness';
The quality of his locks came from 'And by the night when it covers.'
He was the purpose of creation,
And the sign of vision for the prophets.
For the sake of the foot of the master of religion,
The Lion of the sky and the Ox of the earth found adornment.
Before Islam, in his beginning,
He was a demon-slayer in his realm.
In the lane of love, he cast to the wind
His heart and soul, gladdened by Aminah's affection.
When his fortune transcended the heights,
He was the guide for Bahira.
Aminah was unaware of such a pearl;
Time had never seen such a noble soul.
Weaned by Halimah,
He established order in the realms.
Otherwise, she would not have let him seek religion—
The slave of Aminah, by the Trustworthy Spirit.
Abu Jahl became his enemy on the way,
Unaware of his greatness.
The ocean of religion did not ebb and flow
For any dominion except the dominion of Ahmad.
When he traveled to this place,
He brought its dust with him.
Consumed it with water, and sat purified,
Washed of dust like the sky.
His earth was the water of his detachment;
The journey of his heart was the station of his monotheism.
No evil wind could harm his life;
The water of exile did not silence his tongue.
The seal of the law was a seal in his mouth;
'God has spoken the truth' was engraved upon the seal.

بخش ۵ - در صفت معراجش / Section 5 - On the Description of His Ascension

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

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Sana'i's Perspective on the Prophet's Ascension (Mi'raj) 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.

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