## Original content
وصال ممکن و واجب به هم چیست
حدیث قرب و بعد و بیش و کم چیست

## English translation
What is the union of the possible and the necessary?
What is the story of nearness and distance, of more and less?

بخش ۳۶ - سوال از ماهیت قرب و بعد و امکان وصال با حق / Section 36 - Question on the Nature of Proximity and Distance and the Possibility of Union with the Truth

In Mahmud Shabestari's *Golshan-e Raz*, true union (*visal*) with the Divine is not defined as a literal merging of two entities or incarnation, but rather as complete detachment from the created world and the ego. Shabestari argues that the contingent being (*mumkin*) is essentially non-existent compared to the Necessary Being (*wajib*); therefore, the non-existent cannot literally reach or unite with God. True union is instead the realization of one's own non-existence, stripping away the illusion of the contingent self until only the Necessary Being remains.

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## Original content
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وصال حق ز خلقیت جدائی است 
ز خود بیگانه گشتن آشنائی است
چو ممکن گرد امکان برفشاند 
بجز واجب دگر چیزی نماند
وجود هر دو عالم چون خیال است 
که در وقت بقا عین زوال است
نه مخلوق است آن کو گشت واصل 
نگوید این سخن را مرد کامل
عدم کی راه یابد اندر این باب؟ 
چه نسبت خاک را با رب ارباب؟
عدم چبود که با حق واصل آید 
وز او سیر و سلوکی حاصل آید؟
تو معدوم و عدم پیوسته ساکن 
به واجب کی رسد معدوم ممکن؟
اگر جانت شود زین معنی آگاه 
بگویی در زمان استغفرالله
ندارد هیچ جوهر بی عرض عین 
عرض چبود که لا یبقیٰ زمانین
حکیمی کاندر این فن کرد تصنیف 
به طول و عرض و عمقش کرد تعریف
هیولیٰ چیست جز معدوم مطلق 
که می گردد بدو صورت محقق
چو صورت بی هیولیٰ در قدم نیست 
هیولیٰ نیز بی او جز عدم نیست
شده اجسام عالم زین دو معدوم 
که جز معدوم از ایشان نیست معلوم
ببین ماهیتت را بی کم و بیش 
نه معدوم و نه موجود است در خویش
نظر کن در حقیقت سوی امکان 
که او بی هستی آمد عین نقصان
وجود اندر کمال خویش ساری است 
تعین ها امور اعتباری است
امور اعتباری نیست موجود 
عدد بسیار و یک چیز است معدود
جهان را نیست هستی جز مجازی 
سراسر کار او لهو است و بازی

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## English translation
Union with the Truth is separation from creaturehood;
Becoming a stranger to oneself is becoming familiar [with Him].
When the contingent shakes off the dust of contingency,
Nothing remains but the Necessary Being.
The existence of both worlds is like a phantom,
Which at the very moment of its duration is in essence decay.
He who has attained union is not a creature;
The perfect man does not speak such a word.
How can non-existence find a way into this matter?
What relation has the dust with the Lord of Lords?
What is non-existence that it should attain union with the Truth,
Or that a spiritual journey and wayfaring should proceed from it?
You are non-existent, and non-existence is ever static;
How can the non-existent contingent reach the Necessary Being?
If your soul becomes aware of this meaning,
You will immediately say, 'I ask forgiveness of God.'
No substance has an essence without accidents;
And what is an accident? That which does not endure for two moments.
The philosopher who wrote a treatise in this science
Defined it by length, breadth, and depth.
What is prime matter but absolute non-existence,
Through which form becomes actualized?
Since form without prime matter does not exist in eternity,
Prime matter also without it is nothing but non-existence.
The bodies of the universe are made from these two non-existences,
From which nothing but non-existence is known.
Behold your essence, without more or less:
In itself, it is neither non-existent nor existent.
Look in truth towards contingency,
For without existence, it is the very essence of deficiency.
Existence is all-pervading in its perfection;
Individualizations are only conceptual matters.
Conceptual matters do not exist;
Numbers are many, but the numbered thing is one.
The world has no existence except as a metaphor;
Its entire affair is but amusement and play.

بخش ۳۴ - جواب / Section 34 - Answer

In Section 29 of *Hadiqat al-Haqiqah*, Sana'i outlines the mystical paradox of existence (*hast*) and non-existence (*nist*). He exhorts the spiritual seeker to strive to transcend their mundane, illusory non-existence and attain true, permanent existence through divine intoxication (*sharab-e khoday*) and religious devotion (*din*). By relinquishing the ego and submitting to the divine will, the seeker achieves a state of spiritual sovereignty over temporal existence, turning the bonds of divine servitude into a crown of honor.

Sana'i's Concept of Existence and Non-Existence (وجود و عدم)

Root URL: https://ganjoor.net/
Source URL: https://ganjoor.net/

This Reference node represents the source used by the Literature-to-1Cademy migration agent.

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Shabestari's Concept of True Union (وصال حق)

### Inner Peace and External Detachment

In Section 38 of the *Hadiqat al-Haqiqah*, Sanai describes the spiritual state of *tajrid* (detachment). He asserts that true detachment manifests as inner peace (*asayish*) and a total disregard for outer adornment (*arayish*) or worldly praise.

### The Food of the Soul vs. Worldly Desires

Sanai contrasts the common beggar, who seeks bread from a king, with the spiritual lover, who seeks the 'food of the soul' (*ghadaye jan*) through continuous remembrance (*dhikr*). He emphasizes that those who walk this path must transcend the material world.

### The Metaphor of the Lion and the Dog

To illustrate high spiritual aspiration (*'ali-himmat*), Sanai uses the contrast between a base dog seeking bones and a lion seeking the essence of life (*maghze jan*). The true seeker of detachment avoids being bound by small worldly offerings, aiming instead for complete spiritual freedom.

Sanai's Concept of Tajrid and Spiritual High-Mindedness in Hadiqat al-Haqiqah

In the first chapter of Sanai's *Hadiqat al-Haqiqah*, the tale of Abu Bakr al-Shibli's intimate prayer (*munajat*) serves as a discourse on ego transcendence and the path to the Divine.

Shibli is advised to emerge from hidden discourse to address the Divine. The narrative emphasizes that as long as a seeker is self-aware and remains attached to their ego (*khudi*), the journey to spiritual union remains an arduous path lasting thousands of years. True realization of the divine unity (*tawhid*), symbolized by the transition from the negation 'la' to the affirmation 'illa Allah', requires the complete effacement of the individual self.

The Allegory of Shibli's Prayer and Ego Transcendence in Hadiqat al-Haqiqah

In Section 65 of the *Hadiqat al-Haqiqah*, Sanai discusses the theological implications of divine praise (*thana*) and its relationship with human limitation and spiritual ascension:

1. **Fragrance of Praise:** Sanai states that any tongue that speaks of God becomes fragrant like musk, indicating that praising the divine purifies and elevates human speech and thought.
2. **The Paradox of Eloquence:** He notes that those who are most clever (*gurbuz*) and capable in praising God ultimately find themselves most helpless (*ajiz*), highlighting the inherent inadequacy of human language and intellect in fully grasping or describing the Divine.
3. **Renunciation of the Body (*Talaq-i Tan*):** Sanai emphasizes that seeking true faith requires the divorce or renunciation of physical desires and bodily attachments ('the dowry of religion is the divorce of the body'), presenting ascetic detachment as a prerequisite for spiritual proximity to God.

Divine Praise and the Renunciation of the Physical Self in Sanai's Hadiqat

### 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

### Overview
In Section 36 of the *Hadiqat al-Haqiqah*, Sanai offers a profound spiritual and philosophical critique of worldly power and kingship. He urges rulers and individuals alike to look beyond the transient, illusory nature of temporal authority and instead seek eternal, divine sovereignty.

### Key Themes
- **The Illusion of Worldly Kingdoms (*Mulk-e Dunya*):** Sanai describes the physical realm and its kingdoms as a metaphorical abode (*saray-e majaz*) and a playground of illusions (*khayal-baz*). He metaphorically warns that pursuing worldly glory is as futile as chasing a mirage (*sarab*) or fighting over a carcass like dogs.
- **The Pursuit of Eternal Sovereignty (*Mulk-e Baqi*):** In contrast to the fleeting nature of worldly power, Sanai highlights the eternal kingdom (*mulk-e baqi*) which brings true perfection (*kamal-saz*). He advises cultivating high spiritual ambition (*himmat-e ali*) and aligning oneself with divine purpose.
- **Divine Comfort and Devotion:** Tr...

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