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.

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## Original content
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در مناجات پیر شبلی گفت 
که برون آی از حدیث نهفت
گفت گر زانکه نبودم دوری 
بدهدم در حدیث دستوری
لمن الملک گوید او به صواب 
بدهم مر ورا به صدق جواب
گویم الیوم مملکت آنراست 
که ز دی و پریر می آراست
یوم و غد ملکت ای به ما بر چیر 
هست آنرا که بود دی و پریر
تیغ قهر تو سرافرازان را 
سر برد پس به سر دهد جان را
نوش دان بهر سود و سودا را 
حربهٔ آفتاب حربا را
هرچه جز حق چو زان گرفتی خشم 
جبرئیلت نیاید اندر چشم
زانکه از حرف لا همی به آله 
کس نداند که چند باشد راه
راه تا با خودی هزاران سال 
بروی روز و شب یمین و شمال
پس به آخر چو چشم باز کنی 
کار بر خویشتن دراز کنی
خویشتن بینی از نهاد و قیاس 
گرد خود گشته همچو گاو خراس
بی خود از هیچ آیی اندر کار 
یابی اندر دو دم بدین در بار
زین مسافت دو دست عقل تهیست 
وان مسافت خدای داند چیست
ای سکندر در این ره آفات 
همچو خضر نبی درین ظلمات
زیر پای آر گوهر کانت 
تا به دست آید آب حیوانت
با دل و جان نباشدت یزدان 
هر دو نبود ترا هم این و هم آن
نفس را سال و ماه کوفته دار 
مرده انگارش و به جا بگذار
چو تو فارغ شدی ز نفس لئیم 
برسیدی به خلد و ناز و نعیم
بیم و امید را به جای بمان 
چه کنی ننگ مالک و رضوان
نیست را مسجد و کنشت یکیست 
سایه را دوزخ و بهشت یکیست
پیش آنکس که عشق رهبر اوست 
فر و دین هر دو پردهٔ در اوست
هستی دوست پیش دیدهٔ دوست 
پردهٔ بارگاه اویی اوست

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## English translation
In his intimate prayer, Shibli the Elder said
that you should come out from the hidden discourse.
He said: 'If there were no distance for me,
He would give me permission in the discourse.
He says rightly: 'To whom belongs the kingdom?'
I will answer Him with sincerity,
I will say: 'Today the kingdom belongs to the One
who was adorning it yesterday and the day before.'
Today and tomorrow the kingdom, O You who are victorious over us,
belongs to the One who was there yesterday and the day before.
The sword of Your wrath cuts off the heads of the exalted,
then gives back life to the head.
Know the sun's weapon for the chameleon
as a sweet draught for the sake of profit and passion.
Whatever is other than the Truth, if you turn away from it in anger,
even Gabriel will not appear in your eyes.
Because from the letter of 'La' to 'Allah',
no one knows how long the path is.
The path, as long as you are with yourself, is thousands of years,
though you walk day and night, right and left.
Then in the end, when you open your eyes,
you make the task long for yourself.
You see yourself, by nature and analogy,
wandering around yourself like a mill-ox.
Selfless, from nothingness you enter the work;
you find admittance to this court in two breaths.
Of this distance, the hands of intellect are empty,
and only God knows what that distance is.
O Alexander, in this path of calamities,
be like the Prophet Khidr in these darknesses.
Trample underfoot the gem of your mine,
so that the Water of Life may come to your hand.
With heart and soul, you will not have God;
you cannot have both this and that.
Keep the lower self crushed year and month;
consider it dead and leave it behind.
Once you are free from the base self,
you have reached eternity, delight, and bliss.
Leave fear and hope behind;
why do you concern yourself with the shame of Malik and Ridwan?
For the one who is non-existent, mosque and temple are one;
for the shadow, hell and heaven are one.
Before the one whose guide is Love,
state and religion are both veils at His door.
The existence of the Friend before the eye of the Friend
is the veil of His court: He is Him.'

بخش ۴۱ - حکایت / Section 41 - The Tale

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)

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

### 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 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.

Shabestari's Concept of True Union (وصال حق)

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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