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.

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## Original content
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چون تو بیماری از هوا و هوس 
رحمة العالمین طبیب تو بس
هرکرا از جلال مایه بود 
خرد مصطفاش دایه بود
بست دیوار بهر منت را 
سیرت او سرای سنت را
گر ندانید ای هوا کوشان 
بشنوید این سخن ز خاموشان
تا بگویند بر زبان خرد 
هرکه دل داد دین او بخرد
کاندرین کورهٔ پر از کوران 
واندرین کارگاه مزدوران
ادب او به از خصال شما 
خرد او به از کمال شما
او دلیل تو بس، تو راه مجوی 
او زبان تو بس، تو یافه مگوی
وهم و حس و خیال رهبر تست 
زان همیشه مقام بر در تست
مرد همت نه مرد نهمت باش 
چون پیمبر نه ای ز امت باش
سخن او برد ترا به بهشت 
ادب او رهاندت ز کنشت
پی او گیر تا سری گردی 
خرزی زود جوهری گردی
جان فدا کن تو در متابعتش 
چون نداری سر معاتبتش
سوی حق بی رکاب مصطفوی 
نرود پایت ارچه بس بدوی
تا قدم بر سر فلک نزنی 
با وی انگشت در نمک نزنی
هرچه او گفت راز مطلق دان 
وآنچه او کرد کردهٔ حق دان
قول او ختم دان تو چون قرآن 
لفظ او جزم دان تو چون فرقان
دل پر درد را که نیرو نیست 
هیچ تیمار دار چون او نیست
شرع و دین ساقی شراب ویست 
دیده خفاش آفتاب ویست
بر تو از نفس تو رحیم ترست 
در شفاعت از آن کریم ترست
از کرم نز هوا و نز هوسی 
مهربانتر ز تست بر تو بسی
سوی جان پلید کی پوید 
هست او پاک پاک را جوید
پاک شو پاک رستی از دوزخ 
کو رهاند ترا از آن برزخ
باز آنکو حرام دارد خور 
دوزخ او را ز شرع اولیتر
گر تو خواهی که گردی او را یار 
از حرام و سفاح دست بدار
در حریم وی ای سلامت جوی 
شرم دار از حرام و دست بشوی
نه خدای جهان بر اهل نفس 
گفت مولای مؤمنانم و بس
تو که جز در غم قنینه نه ای 
سینه گم کن چو پاک سینه نه ای
سینه ای را که سنت آراید 
دل آن سینه شرع را شاید
سینه و دل که جای غی باشد 
خانهٔ دیو و چنگ و می باشد
ای فرو مانده زار و وار و خجل 
در جحیم تن و جهنم دل
غضبت گه فرو برد به جحیم 
گه دهد شهوتت شراب حمیم
گه کشد شیر کبر و خوک نیاز 
گه گزد مار حقد و گزدم آز
در دوزخ فراز کرده و پس 
می پزی در بهشت دیگ هوس
گه شرار غضب شود به اثیر 
گه کشد غل و غش ترا به سعیر
از برون سوتنت ز غفلت شاد 
وز درون عقل و جانت با فریاد
مصطفی بر کرانهٔ برزخ 
رداء آویختست در دوزخ
گر ترا دیده هست و بینایی 
چون ز دوزخ سبک برون نایی
تا رهاند ترا ز دوزخ زشت 
پس رساند به بوستان بهشت
سنت او ردیست هین برخیز 
در ردای محمدی آویز
کاسمانست احمد مرسل 
اولش آخر آخرش اول
همه زان پرده آمده بیرون 
در تماشاش عاقل و مجنون
امتانش چو قطرهٔ باران 
کاول و آخرش بود چو میان
دایهٔ جان بخردی خوانش 
دفتر راز ایزدی دانش
اندرین کارگاه کون و فساد 
کار و بارش دو بود فقر و جهاد
چون نیم مرد فرش و ایوانش 
من غلام غلام دربانش
با حسابم خوش ار فذلکم اوست 
من غلام سقر چو مالکم اوست
مالک دین و ملک و دادست او 
هرچه بایست داد دادست او
تا مرا دانشست و دین دارم 
دامنش را ز دست نگذارم
پی او گیرم و سری گردم 
بر سر شرعش افسری گردم

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## English translation
Since you are sick with desire and passion,
The Mercy to the Worlds is physician enough for you.
Whoever has the substance of majesty,
Mustafa's intellect is their nurse.
His character built a wall
For the domain of the Sunnah.
If you do not know, O seekers of desire,
Hear this word from the silent ones,
So they may say in the language of intellect:
Whoever gives their heart will buy his religion.
For in this furnace full of the blind,
And in this workshop of hirelings,
His etiquette is better than your virtues,
His intellect is better than your perfection.
He is guide enough for you, seek no other path;
He is tongue enough for you, speak no nonsense.
Imagination, sense, and fantasy are your guides;
Hence your place is always at the threshold.
Be a man of high aspiration, not of blame;
Since you are not a prophet, be of the community.
His word will carry you to Paradise;
His etiquette will deliver you from the temple of error.
Follow his footsteps so that you may become a leader;
You are a bead, and soon you will become a jewel.
Sacrifice your soul in following him,
Since you do not intend to contend with him.
Toward the Truth, without the stirrup of Mustafa,
Your foot will not walk, no matter how much you run.
Until you set foot on the head of the heavens,
You cannot dip your finger in the salt with him.
Whatever he spoke, know it as the absolute secret;
And whatever he did, know it as the deed of the Truth.
Deem his word as final, like the Qur'an;
Deem his utterance as absolute, like the Criterion.
For the grieving heart that has no strength,
There is no caregiver like him.
Law and religion are the cupbearers of his wine;
The bat's eye is blind to his sun.
He is more merciful to you than your own self;
In intercession, he is most generous.
Out of generosity, not out of desire or passion,
He is far kinder to you than you are to yourself.
How would he seek an impure soul?
He is pure, and he seeks the pure.
Become pure; once pure, you are delivered from Hell,
For he will rescue you from that purgatory.
On the other hand, for him who consumes what is forbidden,
Hell is more fitting for him according to the Law.
If you wish to become his companion,
Withhold your hand from the forbidden and from fornication.
In his sanctuary, O seeker of safety,
Feel shame before the forbidden and wash your hands of it.
Did not the God of the world say to the people of the soul,
'I am the protector of the believers and that is all'?
You who are only concerned with the wine bottle,
Discard your chest since you do not have a pure heart.
The chest that is adorned by the Sunnah,
The heart of that chest is worthy of the Shari'ah.
A chest and a heart that are the dwelling of error,
Are the house of the devil, the harp, and wine.
O you who are left helpless, wretched, and ashamed
In the hell of the body and the inferno of the heart!
Sometimes your anger plunges you into Hell,
Sometimes your lust gives you boiling water to drink.
Sometimes the lion of pride and the swine of greed drag you,
Sometimes the snake of malice and the scorpion of greed bite you.
Having locked the door of Hell behind you,
You cook the pot of desire in Paradise?
Sometimes the spark of anger rises to the ether,
Sometimes deceit and malice drag you to the blazing fire.
Outwardly your body is happy in negligence,
While inwardly your intellect and soul are crying out.
Mustafa, at the edge of the Isthmus,
Has hung his cloak into Hell.
If you have eyes and sight,
Why do you not quickly emerge from Hell?
So that he may rescue you from ugly Hell,
And then bring you to the garden of Paradise.
His Sunnah is a cloak; look, arise and
Cling to the Muhammadan cloak!
For Ahmad the Messenger is like the sky;
His first is the last, and his last is the first.
All have emerged from behind that veil,
And both the wise and the mad are spectators of him.
His followers are like drops of rain,
Whose beginning and end are like their middle.
Call him the nurse of the wise soul;
Know him as the register of the Divine secret.
In this workshop of generation and corruption,
His work and business were two: poverty and struggle.
Since I am not worthy of his carpet and palace,
I am the slave of the slave of his doorkeeper.
I am content with my reckoning if he is my sum;
I am the slave of Hell if he is my master.
He is the master of religion, sovereignty, and justice;
Whatever was necessary to give, he has given.
As long as I possess knowledge and hold religion,
I will not let go of his skirt.
I will follow his footsteps and become a leader;
I will become a crown upon the head of his Shari'ah.

بخش ۱۰ - در تفسیر وما ارسلناک الّا رحمة‌للعالمین / Section 10 - On the Interpretation of 'And We Sent You Not But as a Mercy to the Worlds'

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 Portrayal of the Prophet as the Spiritual Physician and Guide 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 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.

Sana'i's Portrayal of the Prophet's Superiority Over Key Prophets in Section 12 of Hadiqat al-Haqiqah

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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