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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## Original content
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انبیا ز آسمان پیاده شدند 
از وساده به سوی ساده شدند
از پی خجلت آدم از دل و جان 
بر درت ربنا ظلمنا خوان
نوح در حصن عصمتت جسته 
روح در چاکری کمر بسته
تاج بر سر نهاده میکائیل 
غاشیه بر کتف نهاده خلیل
موسی سوخته بر آذر تو 
ارنی گوی گشته بر در تو
با ثنای تو عقد بسته به هم 
در عزب خانه عیسی مریم
با طبق روح قدس و روح امین 
منتظر مانده بر یسار و یمین
برگرفته ز عرش پردهٔ نور 
بر دهان مانده نای خواجهٔ صور
رفعت ادریس از ثنای تو یافت 
سدره جبریل از برای تو یافت
خضر آتش به باد سینه سپرد 
آب حیوان ز خاکپای تو برد
بسته بودی نقاب درویشی 
چون گشادی تو قفل در پیشی
شرف قاب از آن نقاب فزود 
رفعت عرش زینت تو ربود
جان روحانیان دل تو بدید 
دیده بر سر نهاد و پیش کشید
اهل هفت آسمان نهان مانده 
سر انگشت در دهان مانده
هشت در چار طبع بی فریاد 
بر صهیب و بلال تو بگشاد
هفت در مهر کرده همت تو 
بر دل عاصیان امت تو
روی روحانیان سوی در تست 
کامشب آیین عرض لشکر تست
شده از بویهٔ رخت ذوالنون 
آمد از بطن حوت و بحر برون
همه از مقصد وصال تو بود 
همه از مشهد جمال تو بود
صالح و لوط و هود منتظرند 
حال پرسان ز یوشع و خضرند
هست داود قاری خوانت 
جمله اصحاب کهف مهمانت
هست لقمان به درگهت برپای 
چون سلیمان ترا وکیل سرای
پسر آزرست فرش افکن 
پسر مریم است مقرعه زن
ایستاده ملک یمین و یسار 
با طبقهای نور بهر نثار
چشم روشن بروی تست اسحاق 
چون سماعیل شهره در آفاق
شده یعقوب مستمند و ضریر 
از قدون تو تیزبین و بصیر
یوسف اندر ره تو استاده 
ابن یامین بره فرستاده
انتظار تو کرده پیر شعیب 
رفته اندر درون پردهٔ غیب
چرخها را لقب زمین دادند 
اختران نور بهر دین دادند
از زمان آمدند بهر ثنات 
جمعه و بیض و قدر و عید و برات
وز مکان آمدند قدها خم 
مکه و یثرب و حری و حرم
منتظر مانده در سرای قرار 
طبق آسمان و دست نثار
نقل ارواح گشته نقل از تو 
تخته از سر گرفته عقل از تو
لیکن از روزه ساخت بهر یقین 
امتت را ز بهر سنت دین
صورتت دید مرد بینا دین 
هوس از سر گرفت هوش و یقین
نفس کل آب رانده در جویت 
عقل کل خاک گشته در کویت
فلک آورده بهر مهمانی 
بره و گاو را به قربانی
آمده دست آسمان در کار 
گشته انجم گسل ز بهر نثار
ریخته عرش زیر پای تو در 
ز آسمانها طبق طبق گوهر
قبه بر فرق آفتاب زده 
راه را جبرئیل آب زده
زحل و مشتری سیم مریخ 
کرده خاک در ترا تاریخ
شمس با زهره رامش افزایان 
درگهت را به زینت آرایان
تیر باریک فهم دوراندیش 
با قمر بر درت شده درویش
هفت سیاره و دوازده برج 
شده نام ترا خزانه و درج
لم تعبد کلاه کون و فساد 
لیس یغنی قبای عید معاد
رب هب لی بنای ملک ابد 
نقد لاینبغی نظر به جدد
کرده یاسین عاقبت حاصل 
امر قل لن یصیبنا بر دل
اتق الله نقاب روی عمل 
لاتخافوا خطاب دست امل
انظروا کیف مسرف الانذار 
واذکروا اذ معرف الاسرار
اهبطوا امر آمد از قرآن 
پاسخش ربنا ظلمنا خوان
ان شرالدواب مختصران 
اهل حسن المآب معتبران
یوم نطوی السماء برید وفا 
یوم لا تملک ابتدای شفا
واعبدوا ربکم ورا رهبر 
وافعلوا الخیر رهنمای ظفر
وجزاهم قبای جمع بقا 
وسقاهم شفای اهل شقا
استعینوا پناهگاه جنان 
لاتمیلوا به شاهراه جنان
تخرج الحی رایت قدرت 
تولج اللیل رایت فطرت
قوت جان قافیه قل هو 
مرهم عقل میم ماترکوا
اندر آن قاف قیل و قالی نه 
واندران میم میل و مالی نه
واذکرونی قوام ذات و خرد 
واعبدونی مقام داد و ستد
زده صدره یحبهم خرگه 
در سراپردهٔ یحبونه
لام لاتقنطوا لواء فرج 
الف احسنوا جزاء حرج
دیدم آن پیشوای عالم را 
گهر کان فیض آدم را
خضر و موسی به پیشگاهش در 
لوح تعلیم برگرفته به بر
دولتش برده زهره را زهره 
دهر را بستده ز کف مهره
کرده تقدیر اسب قدرش زین 
غاشیه بر به کتف روح امین
صدر او صدر ملک استغنا 
قاب قوسین قلبش او ادنی
از لعمرک کلاه تشریفش 
قم فانذر قبای تکلیفش
صابرین بر یمین ایمانش 
صادقین بر زه گریبانش
قانتین بر نثار ایثارش 
منفقین بر طراز دستارش
نقد مستغفرین فراوانش 
در بن جیب و چاک دامانش
مرکب اقتدار کرده به زین 
بر در دین برای یوم الدین
جان درآویخته ز فتراکش 
عقل و جان زاده بر سر خاکش
عقل داند که جان چه می گوید 
عقل خواند هرآنچه جان گوید
گفتم ای نقش خاتمت صورت 
واسطهٔ عقد گردن دولت
نکتهٔ مختصر بفرمایی 
منهج روی راست بنمایی
گفت از بهر قوت و قوت جان 
وز نبی امن الرسول بخوان
لن تنالوا پی نظام انام 
لاتعولوا پی حلال و حرام
این همه طمطراق بهر چراست 
این برون از خیال و خاطر ماست
ظاهرش آن نماید از در دل 
کین گل دل که بردمید از گل
گفته در گوشش اختیار ازل 
بی رطبهاء علم و خار عمل
کای شهنشه دین نشیب مجاز 
فر آزت فزود سر به فراز
تو دری کاخ و بام عالم را 
تو سری تخم و نسل آدم را
تا زند خنده ز آسمان یقین 
صبح ایمان به سوی مشرق دین
راست گوای سپهر پر تگ و تاز 
وی جهان خموش پر آواز
کی توان زد ز روی زحمت و بیم 
این چنین نوبتی به زیر گلیم
تا زبان زمانه او را گفت 
کی ز بهر تو آشکار و نهفت
چه کنی با نقاب عالم خس 
نور رخسار تو نقاب تو بس
کافری گشته از قدوم تو دین 
کفر یکسر فرو شده به زمین
دین و کفر از تو موسی و قارون 
دین برون کفر در شده به درون
مغز پر جان همی کند مویت 
کوی پر گل همی کند رویت
از تو و آن تست گوش بشر 
چه عجب زانکه هست گوش از سر
خانهٔ پنج در که جان دارد 
از پی چون تو میهمان دارد
ز امر تو متفق چهار امیر 
مرکز و اخضر و هوا و اثیر
بر نه ای شاه عالم و آدم 
داغ بر ران اشهب و ادهم
ادهم و اشهب از برای تو است 
آن سرا وین سرا سرای تو است
ز اقتلوا المشرکین کمر بربند 
زین لکم دینکم ولی دین چند
گردن و پشت مشرکان بشکن 
بیخ کفر از بن جهان برکن
تیغ را لعل کن به خون عدو 
مهتری چون شوی زبون عدو
از تو ایزد کجا پسند کند 
انتظار تو دهر چند کند
قحط دین است برگشای نقاب 
میزبانیش کن به فتح الباب
در بیابان فرو خرام از پل 
آبها مل کن و مغیلان گل
کوه سنب از خدنگ قاف شکاف 
چرخ دوز از سنان ناوک لاف
شرک پادار شد هلاکش کن 
کعبه بتخانه گشت پاکش کن
مر علی را تو این عمل فرمای 
تا نهد بر عزیز کتف پای تو پای
کعبه از بت بجمله پاک کند 
مشرکان را همه هلاک کند
متحلی کن از برای سرور 
دو جهان را چو گوش و گردن حور
که تو چون گفتی از ره فرمان 
مردهٔ جهل در پذیرد جان
زانکه در خدمت دم آدم 
جان و فرمان روند هر دو به هم
هر عروسی که مادر کن زاد 
همتش جمله را تبرا داد
یافت زان پس هزارگونه فتوح 
جانش بی زحمت سفارت روح
هرکه گفتی ثناش را احسنت 
صدق گفتی بدو که للٰه انت
زو گرفتند قوت و پیرایه 
خرد و جان و صورت و مایه

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## English translation
The prophets descended from the heavens; they came from their cushions to the dust.
Out of Adam’s shame, with heart and soul, they cried 'Our Lord, we have wronged ourselves' at your door.
Noah sought refuge in the fortress of your protection; the Spirit (Jesus) girded his waist in your service.
Michael placed the crown upon his head; the Friend (Abraham) placed the saddle-cloth upon his shoulder.
Moses was burnt by your fire, crying 'Show me' at your gate.
In the house of celibacy, Jesus son of Mary joined your praise.
With trays of light, the Holy Spirit and the Faithful Spirit wait on the left and right.
The veil of light was lifted from the Throne; the trumpeter stood in awe.
Idris gained height from your praise; Gabriel found the Lote-tree for your sake.
Khidr gave the fire to the wind of his chest; he took the water of life from your footprint.
You had donned the veil of dervish-hood; then you opened the lock of precedence.
The honor of the proximity (of 'two bows' length') increased by that veil; the height of the Throne stole your ornament.
The soul of the spiritual ones saw your heart; they placed their eyes on their heads and came forward.
The people of the seven heavens remained hidden, with fingers in their mouths in wonder.
The eight doors opened without a cry for your Suhayb and Bilal within the four natures.
Your aspiration sealed the seven doors upon the hearts of the sinners of your community.
The faces of the spiritual beings are toward your door; tonight is the ritual of reviewing your army.
Dhul-Nun (Jonah) came out from the belly of the fish and the sea out of longing for your face.
All was from the goal of union with you; all was from the sight of your beauty.
Saleh, Lot, and Hud are waiting, asking for news from Joshua and Khidr.
David is the reciter of your table; all the People of the Cave are your guests.
Luqman stands at your threshold; Solomon is your steward.
The son of Azar (Abraham) is the carpet-spreader; the son of Mary is the herald.
The angels of the right and left stand with trays of light to scatter.
Isaac has his eyes brightened by your face; Ishmael is famous across the horizons.
Jacob became sorrowful and blind, then sharp-sighted and discerning upon your arrival.
Joseph stands on your path; he sent Benjamin ahead.
The elder Shuayb waited for you, having gone within the veil of the Unseen.
The spheres were called 'earth' (compared to you); the stars gave light for the sake of religion.
From time, they came for your praise: Friday, the White Days, the Night of Power, the Festival, and Barat.
From place, they came with bowed backs: Mecca, Yathrib (Medina), Hira, and the Sanctuary.
The tray of heaven and the hand of scattering wait in the abode of constancy.
The transport of souls is a transport from you; reason took its tablets from you.
But out of fasting, he made certainty for your community for the sake of the Sunnah of religion.
The discerning man saw your form as religion; desire, intelligence, and certainty began anew.
The Universal Soul has driven water into your stream; the Universal Reason has become dust in your street.
The sphere brought a sheep and an ox for sacrifice for your feast.
The hand of heaven came to work; the stars were scattered for your sake.
The Throne was strewn beneath your feet; from the heavens came tray after tray of jewels.
A dome was struck upon the sun; Gabriel watered the path.
Saturn, Jupiter, and Mars made the dust of your door their history.
The Sun and Venus are the joy-givers, adorning your threshold with ornament.
Mercury, the thin-witted and far-seeing, and the Moon became dervishes at your door.
The seven planets and twelve signs became the treasure-house and casket for your name.
(The poet references various Quranic verses including Yasin and the commands to fear God and remember Him.)
I saw that leader of the world, the jewel of the mine of Adam's grace.
Khidr and Moses in his presence, holding the tablet of teaching.
His fortune took the courage of Venus; time took the gaming-piece from the hand of the age.
Destiny saddled the horse of his power; the Faithful Spirit (Gabriel) carried the saddle-cloth on his shoulder.
His seat is the seat of the kingdom of independence; 'two bows' length or closer' was his heart.
'By thy life' was his crown of honor; 'Arise and warn' was his robe of duty.
The patient ones on the right of his faith; the truthful ones on the edge of his collar.
The obedient ones at the scattering of his generosity; the givers on the trim of his turban.
The wealth of those who seek forgiveness is plenty in his pocket and hem.
He saddled the steed of power at the door of religion for the Day of Judgment.
The soul hung from his saddle-strap; reason and soul were born upon his dust.
Reason knows what the soul says; reason reads whatever the soul says.
I said: 'O seal of forms, the intermediary of the necklace of fortune,
Speak a brief point, show the straight path.'
He said: 'For the food and strength of the soul, read 'The Messenger believeth' from the Prophet.
'You shall not attain' for the order of people; 'Do not be needy' for the lawful and the unlawful.
Why is all this pomp? This is beyond our imagination and thought.
Its appearance shows from the door of the heart, that this heart-flower which bloomed from the mud...
Pre-eternity's choice spoke in his ear, without the dates of knowledge or the thorns of action:
'O King of Religion, the descent of metaphor has increased your ascent to the heights.
You are the door to the palace and roof of the world; you are the head of the seed and race of Adam.'
Until the dawn of faith smiles from the east of religion in the heaven of certainty...
Speak truly, O racing sphere, and O silent world full of sound:
How can such a turn be struck under a cloak?
Until the tongue of time said to him: 'Why for you is the manifest and hidden?
Why do you deal with the veil of the world's dust? The light of your face is veil enough for you.'
Infidelity became religion by your arrival; infidelity sank entirely into the earth.
Religion and infidelity are like Moses and Korah; religion came out, infidelity went within.
Your hair makes the soul fragrant; your face makes the street full of flowers.
Human ears are yours; what wonder, since the ear is from the head?
The house of five doors (senses) that the soul possesses, it has for a guest like you.
By your command, four princes (elements) agree: the center, the green, the air, and the ether.
Ride, O King of the world and Adam; brand the gray and black horses.
The black and gray are for you; this abode and that abode are yours.
Gird yourself with 'Kill the polytheists'; how long for 'To you your religion and to me mine'?
Break the necks and backs of the polytheists; uproot infidelity from the world.
Make the sword red with the blood of the enemy; how can you be a leader if you are subdued by the enemy?
Where would God accept this from you? How long should time wait for you?
There is a famine of religion, open the veil; host them with the 'Opening of the Door'.
Walk down from the bridge in the desert; turn waters into wine and thorns into flowers.
Pierce the mountain with the arrow of Qaf; pierce the sphere with the spear of the arrow of boast.
Polytheism has become persistent, destroy it; the Kaaba became a temple of idols, clean it.
Command Ali to do this work, so he places his foot on your dear shoulder.
Let him clean the Kaaba of idols completely; let him destroy all the polytheists.
Adorn the two worlds for joy, like the ear and neck of a houri.
For when you spoke by command, the dead of ignorance received life.
Because in the service of Adam's breath, soul and command go together.
Every bride that the mother of 'Be' (Kun) bore, his aspiration renounced them all.
Then he found a thousand kinds of victory, his soul without the trouble of the spirit's mediation.
Whoever said 'Well done' to his praise, you said truly to him 'For God are you'.
From him they took strength and ornament: reason, soul, form, and substance.

بخش ۱۲ - اندر ترجیح او بر پیغمبران علیه و علیهم‌السلام / Section 12 - On His Preference Over the Prophets, Peace Be Upon Him and Them

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's Superiority Over Key Prophets in Section 12 of 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 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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