In Section 10 of the Hadiqat al-Haqiqah, Sanai reinterprets the story of Adam's exile from paradise—specifically the divine command to 'descend' (ahbitu)—as a consequence of divine love rather than a mere punishment for transgression. Sanai contrasts intellect (aql) and love (eshgh), asserting that while Adam's knowledge elevated him to heaven, his profound capacity for love brought him down to the earthly realm (خاکدان) to endure sorrow and hardship. This allegory illustrates a core Sufi perspective: earthly existence and its trials are a necessary crucible for the realization of true divine love, elevating the lover's suffering above the comforts of paradise.

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## Original content
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دل خریدار نیست جز غم را 
آن بنشنیده ای که آدم را
عز علمش سوی جنان آورد 
دل عشقش به خاکدان آورد
چون ره علم رفت سلطان شد 
چون ره دل گرفت عریان شد
چون همه لطفها بدید از حق 
عشق جانش ندا شنید از حق
ای که ذاتت چو عقل فرزانه ست 
عشق مگذار کو هم از خانه ست
زیرکی دیو و عاشقی آدم 
این بمان تا بدان رسی دردم
عشق در پیش گیر و دل بگذار 
که ز دل خیره بر نیاید کار
مرد را عشق تاج سر باشد 
عشق بهتر ز هر هنر باشد
عاشقی بستهٔ خرد نبود 
علت عشق نیک و بد نبود
آدم از عشق اهبطوا منها 
آمد اندر جهان جان تنها
عقل عزم احاطت وی کرد 
غیرت عشق پای او پی کرد
برگزیده دو مرغ بهر دو کار 
عقل طوطی و عشق بوتیمار
قدم عقل نقد حالی جوی 
شعلهٔ عشق لاابالی گوی
باشهٔ عقل صعوه گیر بود 
کرکس عشق بازگیر بود
در ره عشق ما همه طفلیم 
عاشقان صافیند و ما ثفلیم
بالغ عقلها بسی یابی 
بالغ عشق کم کسی یابی
در جهانی که عشق گوید راز 
عقل باشد در آن جهان غماز
تا تو به مانده ای و عقل توباز 
تو چو کبکی و عشق همچون باز
حق پژوهان که راه دل سپرند 
عقل را لاشهٔ دبر شمرند
محدث از خلقت قدم که بود 
روز کور از سپیده دم که بود
عشق را جان بلعجب داند 
زانکه تفسیر شهد لب داند
صورت عشق پوست باشد پوست 
عشق بی عین و شین و قاف نکوست
در ره عاشقی سلامت نیست 
اضطرابست و استقامت نیست
صفت عاشقان ز من بشنو 
ور نداری مرا برو به دو جو

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## English translation
The heart is a buyer of nothing but sorrow;
Have you not heard that Adam
The glory of his knowledge brought him to Paradise,
The heart of his love brought him to the dustbin (earth).
When he walked the path of knowledge, he became a king,
When he took the path of the heart, he became naked.
When he saw all the graces from the Truth (God),
The love of his soul heard a call from the Truth:
'O you whose essence is wise like the intellect,
Do not abandon love, for it is also of the house.
Cleverness is the devil, and being a lover is Adam;
Leave this behind so that you may reach that instantly.'
Take up love and leave the heart,
For the heart cannot accomplish anything in vain.
For a man, love is the crown on his head,
Love is better than any skill.
Being a lover is not tied to the intellect,
The cause of love is not good or bad.
Adam, out of love, 'Get you down from it',
Came into the world of the soul alone.
The intellect resolved to encompass him,
The jealousy of love hamstrung it.
Chosen are two birds for two tasks:
Intellect is a parrot and love is a heron.
The foot of intellect seeks the cash of the present state,
The flame of love speaks carelessly.
The sparrowhawk of intellect catches small birds,
The vulture of love catches falcons.
On the path of love, we are all children,
Lovers are pure and we are the dregs.
You will find many mature in intellect,
You will find few mature in love.
In a world where love speaks secrets,
Intellect is a tattletale in that world.
As long as you remain and your intellect is open,
You are like a partridge and love is like a falcon.
Truth-seekers who tread the path of the heart,
Consider the intellect a worthless carcass.
Who is newly created compared to the creation of eternity?
Who is day-blind compared to the dawn?
The soul knows love to be wondrous,
Because it knows the interpretation of the honeyed lip.
The form of love is but skin, skin,
Love without 'ayn, shin, and qaf is good.
On the path of being a lover, there is no safety,
There is agitation and no constancy.
Hear the description of lovers from me,
And if you do not accept me, go for two barleycorns.

بخش ۱۰ - التمثیل بقصّة آدم علیه‌السلام و سبب عشقه / Section 10 - The Allegory of the Story of Adam, Peace be Upon Him, and the Reason for His Love

In the Hadiqat al-Haqiqah, Sanai establishes the foundational Sufi concept that divine love (hubb) transcends both conventional intellect (aql) and formal religious boundaries (din and kufr). He describes spiritual lovers as those who put 'intellect in the sleeve and life in the hand' (عقل در آستین و جان بر دست), sacrificing worldly rationality, religion, and disbelief to approach the Divine. This conceptualization posits that the intellect is limited and must be bypassed or discarded in the pursuit of true spiritual union, serving as a primary prerequisite for later developments in Persian Sufi poetry.

The Transcendence of Love over Intellect and Orthodoxy in Sanai's Hadiqat

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The Allegory of Adam's Fall through Divine Love in Sanai's Hadiqat

In Section 9 of the Hadiqat al-Haqiqah, Sanai uses the allegory of a dying lover who smiles in his final moments to illustrate the perfection of spiritual love (Eshgh). When questioned about his joy, the lover explains that when the Divine Beloved removes the veil, true lovers gladly surrender their physical existence. Through this narrative, Sanai emphasizes that divine love transcends human agency, physical dimensions, and rationality. He explicitly states that 'intellect on the path of love is mad' (عقل در راه عشق دیوانه است), reinforcing the Sufi doctrine that the rational mind and the ego must be joyfully annihilated to achieve true spiritual realization.

The Allegory of the Smiling Dying Lover in Sanai's Hadiqat

In Section 12 of Sanai's Hadiqat al-Haqiqah, the narrative of a man who effortlessly crosses the dangerous Tigris river every night to visit his beloved serves as an allegory for the empowering nature of pure love. As long as the man is utterly consumed by his passion and spiritual intoxication, he is miraculously protected from the river's physical dangers. However, when his intense love slightly cools and he begins to rationally analyze her physical details—specifically, questioning a mole on her face—he loses this state of intoxication. This narrative illustrates a fundamental Sufi teaching: true love requires the complete suspension of critical, rational faculties (the "how and why"). Once a lover becomes preoccupied with worldly details or superficial flaws, the protective and transcendent power of love dissipates, leaving them vulnerable to the material world.

The Allegory of the Lover Crossing the Tigris in Sanai's Hadiqat

In Persian Sufi literature, particularly initiated by Sana'i in *Hadiqat al-Haqiqah*, a crucial distinction is made between mystical selflessness (*bikhodi*) and the mindlessness or intellectual folly (*bikharadi*) induced by literal wine drinking. 

Sana'i argues that while love (*'ishq*) elevates the human soul by pulling it out of the egoistic self, literal wine destroys the intellect (*'aql*) without offering true spiritual transcendence. Therefore, the seeker of truth is urged to abandon the physical goblet (*mel* / *mey*) and seek the spiritual intoxication of divine love, ensuring they do not mistake the degradation of their intellectual faculty for a state of spiritual elevation.

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