In Section 25 of 'Hadiqat al-Haqiqah', Sanai uses the mocking tale of the beggar Yozeh, who abandons his spiritual journey (Hajj) upon encountering a beautiful woman, to illustrate the fragility of religious devotion in the face of carnal temptation. This narrative serves as an example of using jest (hazl) to convey profound moral and mystical warnings about the human ego's susceptibility to distraction.

Google

## Original content
<div dir="rtl" style="text-align: right; line-height: 2; margin-top: 0.5rem;">

بود گرمی به کار دریوزه 
نام آن سرد قلتبان یوزه
رفت زی حج به کدیهٔ محراب 
اینت فضل اینت مزد اینت ثواب
چون به بغداد آمد از حلوان 
دید بازارها پر از الوان
صحن حلوا و مرغ و تاوهٔ نان 
پختهٔ پخته و برهٔ بریان
زی خرابات از خرابی دین 
رهگذر کرده بی ره و آیین
دید بر رهگذر زنی زیبا 
روی زیبا به زیب چون دیبا
دست در جیب خویش کرد چو باد 
کرد فرموش حج و فرج به یاد
دید در فروز گریبانش 
دو درم بهر جامه و نانش
گشت حیران چو در خزان ریحان 
تن چو پر زاغ از فزع لرزان
زانکه او بد چو دیو دوزخ زشت 
آن زنش خوب بد چو حور بهشت
یوزهٔ زشت با دل ناشاد 
دو درم داد و آن زنک را گاد
زنک شوخ بر ازارش رید 
او دبهٔ پر ز روغنش دزدید
زن بدو گفت کابلهت دیدم 
بستدم سیم و بر تو خندیدم
یوزه دادش جواب بر ره راز 
چون شد این سرگذشت و قصه دراز
گفت از این خرزه گرچه دربندم 
آن چنان خر نیم خردمندم
چون ببینی چراغ بی روغن 
پس بدانی تو ابلهی یا من
گر نشستی به زیر من روزی 
جست ناگه ز گنبدت گوزی
تو چو بادام و پسته رخ مفروز 
کایچ گنبد نگه ندارد گوز
باد اگر کونت را به فرمان نیست 
غم مخور کایچ کون سلیمان نیست

</div>

## English translation
There was a zealous one in the work of begging,
The name of that cold cuckold was Yuza.
He went toward the Hajj to beg at the prayer-niche,
Behold this grace, behold this wage, behold this reward!
When he came to Baghdad from Hulwan,
He saw the bazaars full of colorful things,
Plates of halva, fowl, and baking-pans of bread,
Fully cooked food and roasted lamb.
Toward the taverns, from the ruin of religion,
He made his path, without way and custom.
He saw on the path a beautiful woman,
A beautiful face, beautiful like brocade.
He put his hand in his pocket like the wind,
He forgot the Hajj and remembered the vagina.
He saw in the opening of her collar,
Two dirhams for her garment and bread.
He became bewildered like basil in autumn,
His body trembling with fear like a crow's feather.
Because he was ugly like a demon of hell,
And that woman was beautiful like a houri of paradise.
The ugly Yuza with an unhappy heart,
Gave two dirhams and fucked that woman.
The insolent woman shat upon his trousers,
He stole her leather bag full of oil.
The woman said to him, 'I saw that you were a fool,
I took the silver and laughed at you.'
Yuza answered her on the path regarding the secret,
When this adventure and story became long,
He said, 'Although I am bound by this foolishness,
I am not such a donkey, I am wise.
When you see the lamp without oil,
Then you will know whether you are the fool or I.
If you sat beneath me one day,
Suddenly a fart sprang from your dome.
Do not brighten your face like an almond and pistachio,
For no dome can hold back a fart.
If the wind of your ass is not at your command,
Do not grieve, for no ass is Solomon (who commands the wind).'

بخش ۲۵ - التمثیل فی‌المطایبة بطریق الهزل / Section 25 - An Allegory in Jesting by Way of Mockery

In Section 11 of the *Hadiqat al-Haqiqah*, Sanai condemns the indulgence in carnal lust (*shahwat*) and the pursuit of physical beauties (*butan*). He warns the spiritual seeker that while these objects of desire may outwardly appear radiant and angelic—likening themselves to houris—they are inwardly destructive. Sanai employs harsh metaphors, describing them as demons (*div*) and venomous snakes (*mar*) with poison in their fangs, arguing that they tear the heart and pierce the soul. The poem emphasizes that yielding to such lust binds individuals to base, selfish desires, ultimately destroying their spiritual dignity and inner well-being.

Sanai's Condemnation of Lust and the Illusion of Physical Beauty

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

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

Ganjoor

The Allegory of the Beggar Yozeh and the Distraction of Lust in Sanai's Hadiqat

In the *Hadiqat al-Haqiqah* (Section 22), Sanai offers a stern ethical critique of pederasty (*gholam-baregi*) and base sensual passions. He argues that yielding to these physical desires degrades human dignity, leading individuals to abandon their honor (*nam o nang*) and neglect their spiritual hearts. Sanai warns that these lusts act as destructive forces that weaken moral agency, presenting them as spiritual illnesses (*tamriz*) that seekers must overcome to attain higher intellectual and spiritual states.

Sanai's Criticism of Pederasty and Sensual Lust in the Hadiqat

In Section 13 of the Hadiqat al-Haqiqah, Sanai distinguishes between the 'paradise of bodies' (behesht-e abdan), consisting of physical pleasures like houris and birds, and the 'paradise of God' (behesht-e yazdan), which is composed of wisdom and religion. Sanai critiques those who perform hypocritical worship (salusi) to attain physical rewards, arguing that those obsessed with houris and servants are themselves servants rather than masters. True spiritual love seeks only the divine beauty (jamal-e izad) and satisfaction in the spiritual realm (malakut). This critique of physical heavenly desires as a lesser, hypocritical pursuit serves as a conceptual prerequisite for understanding his broader arguments on metaphorical love and hypocritical asceticism.

Learn Before

Related