In Sanai's *Hadiqat al-Haqiqah*, the tale of the Sufis from Iraq and Khorasan illustrates a key lesson in spiritual maturity and detachment. The Khorasani Sufi describes their practice as eating and thanking God when they find sustenance, and practicing patience when they do not. The Iraqi Sufi rebukes this, noting that even dogs behave in this manner. Through this dialogue, the poem highlights that true Sufism demands a higher spiritual standard—where one remains active in gratitude and generosity, rather than merely responding passively to external circumstances of abundance or scarcity.

The Allegory of the Iraqi and Khorasani Sufis on the True Spirit of Sufism in the Hadiqat

In Section 61 of the *Hadiqat al-Haqiqah*, Sanai outlines three essential ethical and spiritual signs of a true Sufi, based on the Arabic maxim 'not asking, not repelling, and not hoarding'. First, the Sufi refrains from begging or asking (*la yas'al*), indicating complete detachment from human dependency and absolute reliance on the Divine. Second, the Sufi must never turn away a solicitor (*la yanhar*), instead offering whatever is readily available (*ma-hadar*) with open-hearted generosity and without inflicting any sense of obligation. Third, the Sufi does not hoard or store up provisions (*la yaddakhir*), demonstrating absolute trust in divine sustenance (*tawakkul*) for the future. Through these three rules, Sanai defines true Sufi conduct as a dynamic synthesis of self-reliance, hospitality, and complete spiritual surrender.

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تازه اندر بهار حق صوفیست 
سرو بر جویبار حق صوفیست
صورت سرو چیست زی عامه 
راست قد تازه روی و خوش کامه
صوفیانی که کاسه پردازند 
چشم تحقیق را همه گازند
مرد صوفی تصلفی نبود 
خود تصوف تکلفی نبود
صوفیانی که اهل اسرارند 
در دل نار و بر سر دارند
صوفی آنست کز تمنی و خواست 
گشت بیزار و یک ره برخاست
سه نشانست مرد صوفی را 
خواه بصری و خواه کوفی را
اول آن کو سؤال خود نکند 
بد بود خود سؤال بد نکند
دوم آنک ار کسی ازو خواهد 
ماحضر بدهدش که می شاید
نکند باطل آن به من و اذی 
که بیابد عوض به روز جزا
سیوم آن کز جهان شود بیرون 
نبود مدخر ورا افزون
ساز تجهیز او ز نیک و ز بد 
هیچ گونه معد نباشد خود
شادمانه بود به گاه رحیل 
نبود خوار همچو مرد معیل
بود آزاد از آنچه بگریزد 
وآنچه بدهند خلق نپذیرد
هرچه باید ز کردگار جهان 
خواهد و خلق ازو بود به امان
بود از بند جاه و مال آزاد 
رخ به سوی جهان بی فریاد
همه بی خان و مان و بی زن و جفت 
نه مقام نشست و معدن خفت
همه بی بارنامه و دلشاد 
همه کوتاه جامه و آزاد

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## English translation
The Sufi is fresh in the spring of Truth,
the Sufi is the cypress by the stream of Truth.
What is the form of the cypress to the common folk?
A straight stature, a fresh face, and a happy disposition.
Those Sufis who merely empty the bowls
are all a pair of shears to the eye of research.
For the true Sufi man, there is no boasting,
and Sufism itself is not about pretense.
Those Sufis who are the people of secrets
are in the heart of the fire, yet on top of the gallows.
The Sufi is one who, from desire and wishing,
became weary and stood up once and for all.
There are three signs for the Sufi man,
whether he be from Basra or Kufa:
First, that he does not make requests for himself;
even if conditions are bad, he does not make an inappropriate request.
Second, that if someone asks of him,
he gives him whatever is at hand, as is proper,
and does not void his charity with boasting and injury,
so that he may receive his reward on the Day of Reckoning.
Third, that when he departs from this world,
he has no hoarded wealth or excess stored away.
His provisions, whether good or bad,
are not prepared in advance at all.
He is joyful at the time of departure,
and is not wretched like a man burdened with many dependents.
He is free from whatever he flees,
and what people give him, he does not accept.
Whatever he needs, from the Creator of the world
he requests, and humanity is safe from him.
He is free from the bonds of status and wealth,
turning his face toward the world free of clamor.
All are without home, without wife or mate,
having no place to sit or spot to sleep.
All are without credentials, yet joyful;
all wearing short garments, and entirely free.

بخش ۶۱ - اندر بیان حال صوفی و ستایش صوفیان فرماید علامة اصحاب التصوّف ان لایسأل ولا ینهر ولا یدّخر / Section 61 - In Explaining the State of the Sufi and Praising the Sufis; He Says: The Sign of the Companions of Sufism is That They Do Not Ask, Do Not Repel, and Do Not Hoard

In Section 42 of the *Hadiqat al-Haqiqah*, Sanai defines the Sufi concept of absolute trust in God (*tawakkul*). He explains that true trust requires the seeker to travel the spiritual path without hypocrisy, fully recognizing that all sustenance (*rizq*) comes solely from God. By surrendering worldly worries and placing their affairs entirely in divine hands, the seeker achieves spiritual security and fortune, free from the temptations of worldly anxiety.

The Concept of Tawakkul in Hadiqat al-Haqiqah

In Section 58 of the *Hadiqat al-Haqiqah*, Sanai outlines the core spiritual attributes of the Sufis, highlighting a series of profound spiritual paradoxes. He depicts the Sufis as outer beggars who are in reality spiritual monarchs ('padshah') possessing absolute sovereignty. Their connection to the divine is beyond sensory and linguistic forms, characterized by silent contemplation and direct spiritual perception ('neither sound nor letter'). Sanai employs the metaphor of the candle ('shama') to represent their self-consuming love and sacrifice, where their spiritual light shines as their bodily existence is dissolved. Furthermore, he emphasizes their absolute obedience to the divine will, comparing them to a reed-pen ('kolk') in the hand of a writer, and asserts that despite their humble appearance, the cosmos ('charkh') is subservient to their spiritual authority.

Sanai's Portrayal of Sufi Detachment and Spiritual Sovereignty in the Hadiqat

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Sanai's Three Defining Signs of the True Sufi in the Hadiqat

## Original content
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صوفیی از عراق با خبری 
به خراسان رسید زی دگری
گفت شیخا طریقتان بر چیست 
پیرتان این زمان نگویی کیست
راه و آیینتان مرا بنمای 
درج درت به پیش من بگشای
چیست آیین و رسم و راه شما 
به که باشد همه پناه شما
آن خراسانی این دگر را گفت 
ای شده با همه مرادی جفت
آن نصیبی که اندر آن سخنیم 
بخوریم آن نصیب و شکر کنیم
ور نیابیم جمله صبر کنیم 
آرزو را به دل درون شکنیم
گفت مرد عراقی ای سره مرد 
این چنین صوفیی نشاید کرد
کین چنین صوفیی بی ایمان 
اندر اقلیم ما کنند سگان
چون بیابند استخوان بخورند 
ورنه صابر بوند و درگذرند
گفت بر گوی تا شما چکنید 
که به دل دور از انده و حزنید
گفت ما چون بود کنیم ایثار 
ور نباشد به شکر و استغفار
هم براین گونه روز بگذاریم 
بوده نابوده رفته انگاریم
راه ما این بود که بشنودی 
این چنین شو که هم تو(تو هم که) برسودی

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## English translation
A knowledgeable Sufi from Iraq
arrived in Khorasan to visit another.
He said, 'O Sheikh, what is your path based on?
Won't you tell me who your elder is at this time?
Show me your path and custom,
open the casket of your pearls before me.
What is the custom, rule, and way of yours?
In whom is all your refuge?'
That Khorasani said to the other,
'O you who are paired with every desire:
That portion of which we speak,
we eat that portion and give thanks;
And if we do not find it, we completely endure with patience,
we break our desires within the heart.'
The Iraqi man said, 'O excellent man,
one should not practice such Sufism.
For such faithless Sufism
is practiced by the dogs in our clime:
When they find a bone, they eat it,
and otherwise, they are patient and pass it by.'
He said, 'Tell me, what do you do,
that in your heart you are far from grief and sorrow?'
He said, 'When we have, we make a sacrifice [give it away],
and if there is none, with thanks and asking forgiveness
We spend the day in this manner,
we consider what has been and what hasn't been as passed away.
Our path is what you have heard;
become like this so that you too may profit.'

بخش ۶۲ - حکایت در حقیقت تصوّف / Section 62 - Tale on the Truth of Sufism

In Section 78 of the *Hadiqat al-Haqiqah*, Sanai discusses the spiritual stations of contentment (*rida*) and submission (*taslim*). He asserts that all divine actions are inherently good and wise, and that apparent evils are actually beneficial, drawing an analogy to phlebotomy (bloodletting) which seems harmful but cures the body. Sanai posits that human labels of good and bad are subjective, while God's ultimate plan is perfect and contains hidden wisdom (*raz*) behind all creation.

The Concept of Contentment and Submission in Hadiqat al-Haqiqah

### Overview
In Section 64 of *Hadiqat al-Haqiqah*, Sanai discusses the spiritual prerequisites of contemplation (*tafakkur*) and self-observation (*muraqabah*) in Sufism. He emphasizes that spiritual sovereignty cannot be attained without first experiencing spiritual servitude and purifying one's heart.

### Key Concepts
* **Purification of the Heart (*Sina-Safi*):** Sanai states that the individual who completely purifies their inner self or breast becomes so spiritually elevated that even the Kaaba circumambulates their threshold, symbolizing that inner purity surpasses outward ritual forms.
* **Humility and Servitude (*Bandagi*):** Using the metaphor of a king and a servant, Sanai explains that one must first learn to be a humble servant (*bende*) to truly comprehend and attain spiritual sovereignty (*shahi*).
* **Metaphors of Spiritual Immaturity:** Sanai employs several rich metaphors, such as the onion with multiple layers (*to-bar-to*), garlic, and Joseph still trapped in th...

The Concept of Servitude, Heart Purification, and Spiritual Sovereignty in Section 64 of Hadiqat al-Haqiqah

In Section 60 of the *Hadiqat al-Haqiqah*, Sanai condemns greed (*hirs*) and covetousness (*tama'*), arguing that true spiritual progression requires self-effacement and the transcendence of worldly reputation. Using the metaphor of a candle wick that must be heated and twisted before it can burn, Sanai explains that the seeker must undergo spiritual burning. He contrasts the superficial person who worries about outer reputation with the true saint (*wali*) who leaps beyond the self and tramples on their own honor. Ultimately, Sanai declares that one's body and existence (*hasti*) are the ultimate veils blocking the path to the divine, and spiritual mastery is only achieved by removing the ego.

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