In Sanai's *Hadiqat al-Haqiqah*, gratitude (*shukr*) is presented as a fundamental spiritual duty and key to receiving divine increase. Sanai emphasizes that humans are inherently bound to physical form, time, and change, whereas God is formless and absolute. He argues that complaining only arises in times of suffering (*ranj*), whereas gratitude resides in the spiritual treasure house (*ganj*). True gratitude is linked with patience (*sabr*) in the face of divine destiny (*qada*); only when a seeker remains patient under trials does God designate them as truly grateful (*shakir*). Furthermore, Sanai notes that complete gratitude is impossible to achieve fully, as the capacity to thank God is itself a blessing requiring further gratitude.

The Concept of Shukr (Gratitude) in Hadiqat al-Haqiqah

In Section 82 of the *Hadiqat al-Haqiqah*, Sanai defines the essence of true servitude (*bandagi*) not as a passive state, but as a deliberate path of absolute humility (*afkandagi*) and total submission (*taslim*). He asserts that true servitude requires an individual to restrain their physical limbs from egoistic desires, completely surrender their wealth and possessions, and cultivate a sound heart (*qalbin salim*). Without this complete devotion and submission, any claim to servanthood is superficial and worthy of ridicule.

The Concept of Servitude as Humility and Submission in Section 82 of Hadiqat al-Haqiqah

In this supplication from Attar's *Elahi Nameh*, a mystic's claim of being content (*razi*) with God is met with a divine rebuke. The narrative highlights a key spiritual paradox in Sufism regarding the station of *rida* (contentment): true contentment with the Divine requires absolute submission and the annihilation of personal will. Therefore, actively seeking or begging for God's satisfaction (*reza*) is contradictory, as the act of seeking itself reveals a lingering personal desire and a lack of complete, passive contentment with God's preordained decree.

The Paradox of Rida (Contentment) and Seeking Divine Satisfaction in Attar's Elahi Nameh

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.

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## Original content
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هست حق را ز بهر جان شریف 
اندر اثناء حکم صنع لطیف
داند آنکس که خرده دان باشد 
کانچه او کرد خیرت آن باشد
نیک نز میل و بد نه ز اسبابست 
بد نه از فصد لیک جلابست
نام نیکو و زشت از من و تست 
کار ایزد نیکو بود به درست
گرچه باشد به ظاهر آن همه خوب 
لیک باطن بود همه معیوب
کی بسازد به حکم مطلق تو 
باد با بادبان زورق تو
خیر و شر نیست در جهان اصلا 
نیست چیزی ازو نهان اصلا
مرگ اگر چند بد نکوست ترا 
مال و میراثها ازوست ترا
هرچه در خلق سوزی و سازیست 
اندر آن مر خدای را رازیست
ای بسا شیر کان ترا آهوست 
وی بسا درد کان ترا داروست

</div>

## English translation
For the sake of the noble soul, God has
A subtle craft within the course of His decree.
He who is discerning knows
That whatever He has done is for the best.
Good is not from inclination, and bad is not from causes;
The bad is not bloodletting, but is rather a sweet drink.
The naming of good and bad is from you and me;
In truth, the work of God is completely good.
Though it may appear entirely good on the surface,
Yet the inner reality is completely defective.
How can the wind ever comply with your absolute command,
Along with the sail of your boat?
There is no good and evil in the world at all;
Nothing is hidden from Him in the least.
Death, though it seems bad, is good for you;
For wealth and inheritance come to you from it.
Whatever burning and adapting there is in creation,
In that, there is a secret of God.
Oh, many a lion that is a gazelle to you,
And many a pain that is a remedy for you!

بخش ۷۸ - فی الرضاء والتَّسلیم / Section 78 - On Contentment and Submission

## Original content
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ابلقی را که رخ به خانهٔ اوست 
تازگی جان ز تازیانهٔ اوست
وآنکه از تیر او شرف دارد 
دیدگان از پی هدف دارد
ای بر آتش نهاده خرمن خویش 
باد بر داده سقف گلشن خویش
گر ترا تیغ تن زند اه کن 
ور ترا زخم حق زند خه کن
بی رضای حق آنچه راحت تست 
آن نه راحت که آن جراحت تست
تلخ و شیرین چو هر دو زو باشد 
زشت نبود همه نکو باشد
دلشان بر فراق مال و عیال 
خنک و خوش چو در بهار شمال
تا در این عالم فسرده درند 
لگد اشتران چو گرده خورند
خویشتن چون ز عشق گرم کنند 
گردن روزگار نرم کنند
پیش رفتن به رغبت از دنیی 
شود آماده نزدشان عقبی
چون سر عشق آن جهان دارند 
همچو شمع اند سوز جان دارند
پیششان روزگار چون بنده 
دهر از انفاسشان فزاینده
کمترین بنده شان زمانه بود 
ز آرزو دل چو گورخانه بود
زانکشان تا امید نبود و بیم 
جانشان تن خورد چو شمع مقیم
دل ز تلخیش همچو می خوش دار 
همچنو دل پر آب و آتش دار
جان به عهد و وفاش بسپرده 
در کنف زنده در کفن مرده
پیش امرش چو کلک برجسته 
جان کمروار بر میان بسته
از برای وفات تخم نفاق 
نقد خوارزم کم برد به عراق
از برای دو دانگ سیم دغل 
نکند با خدای کیسه بدل
همچنان بختی کمر کوهان 
سبلت حرص کم زند سوهان
در رضای خدای خویش بکوش 
به نه چیزش چو بندگان مفروش
باش در حکم صولجانش گوی 
هم سمعنا و هم اطعنا گوی
چونت گوید نماز کن بگزار 
چونت گوید مکن برو مگذار
چونت گوید ببخش هیچ منه 
چونت گوید نگاه دار مده
نه ز روی مجاز کز تحقیق 
بر همه برنهاد بی تصدیق
اندر آمد گلیم پوشیده 
صفو و دردی درد نوشیده
پر جبرئیل بر موافقتش 
گشت همچون کلیم منقبتش
رخصتش هدیه دان کزو برهی 
تو ازو رخصتش چه باز دهی
نه تویی تو ز تست بر کاری 
تو کئی اندرین میان باری
هرکجا ذکر او بود تو که ای 
جمله تسلیم کن بدو تو چه ای
آن اویی تو کم ستیز بر اوی 
گر گریزی ازو گریز در اوی
جان و تن را به کردگار سپار 
تا درون سرای یابی بار
کانکه شد پاسبان خانه و سر 
چون کلیدان بماند در پس در
جان و اسباب ازو عطا داری 
پس دریغش ازو چرا داری
جان و اسباب در رهش در باز 
بر ره سیل و رود خانه مساز
وقف کن جسم و مال را بر غیب 
تا بوی چون کلیدش اندر جیب
جبر را مارمیت کن از بر 
باز دان از رمیت سر قدر

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## English translation
The piebald horse whose face is towards His house,
Has the freshness of its soul from His whip.
And he who holds honor from His arrow,
Keeps his eyes fixed upon the target.
O you who have set your own harvest on fire,
And given the roof of your garden to the wind,
If the blade of body strikes you, sigh;
But if the wound of the Truth strikes you, rejoice.
Without the contentment of God, whatever is your comfort,
Is not comfort, but rather your wound.
Since both bitter and sweet come from Him,
Nothing is ugly; it is all good.
Their hearts, upon the separation from wealth and family,
Are cool and pleasant like the northern spring breeze.
As long as they are in this frozen world,
They take the kicks of camels like loaves of bread.
When they warm themselves with love,
They soften the neck of time.
By departing willingly from the world,
Their hereafter becomes prepared for them.
Since they have the passion of love for that world,
They are like candles, having the burning of the soul.
Before them, time is like a servant;
The age increases by their breaths.
Their least servant is time;
The heart is like a grave for desires.
Since they have neither hope nor fear,
Their soul consumes the body like a steadfast candle.
Keep the heart happy through its bitterness like wine;
Like it, keep the heart full of water and fire.
The soul entrusted to His covenant and fidelity,
Living in His protection, dead in the shroud.
Before His command, standing out like a pen;
The soul girded like a belt around the waist.
For the death of the seed of discord,
He rarely takes the cash of Khwarazm to Iraq.
For the sake of two grains of counterfeit silver,
He does not swap purses with God.
Like a camel with a double hump,
He rarely files down the mustache of greed.
Strive for the contentment of your Lord;
Do not sell it for nothing like slaves do.
Be like a ball under the play of His polo-stick;
Say 'we heard and we obeyed'.
When He tells you to pray, perform it;
When He tells you not to, do not perform it.
When He tells you to give, keep nothing;
When He tells you to keep, do not give.
Not metaphorically, but through realization,
He laid it upon all without verification.
He entered clad in a blanket,
Having drunk both the pure wine and the dregs of pain.
The wing of Gabriel, in agreement with him,
Made his virtue like that of Moses.
Consider His permission a gift by which you are saved;
How can you return His permission to Him?
Your 'you' is not from you in any deed;
Who are you in the midst of this, indeed?
Wherever His remembrance is, who are you?
Submit entirely to Him, what are you?
You belong to Him, do not contend with Him;
If you flee from Him, flee into Him.
Entrust soul and body to the Creator,
So that you may find admittance inside the mansion.
For he who became the guardian of the house and secret,
Remained behind the door like keys.
You have soul and means as a gift from Him;
Why then do you withhold it from Him?
Surrender soul and means in His path;
Do not build a house in the path of the flood and river.
Dedicate body and wealth to the Unseen,
So that you may be like His key in the pocket.
Learn 'you threw not when you threw' by heart;
Know from 'you threw' the secret of destiny.

بخش ۸۰ - فی الرضا والتسلیم بحکمه و قضائه / Section 80 - On Contentment and Submission to His Decree and Judgment

In Section 60 of the *Hadiqat al-Haqiqah*, Sanai addresses the theological concept of divine predetermination (*qadar*) regarding human creation, character, lifespan, and sustenance (*rizq*). Drawing upon the prophetic Hadith stating that God has already concluded these matters, and referencing the Quranic concept of divine allotment ('We have apportioned' from Quran 43:32), Sanai argues that human anxiety over material sustenance is futile. Since the divine decree is immutable and subject to neither change (*tabdil*) nor alteration (*tahwil*), a seeker must renounce greedy pursuits and trust in the predetermined division established by God.

The Concept of Divine Apportionment and Predestination in Hadiqat al-Haqiqah

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 79 of the *Hadiqat al-Haqiqah*, Sanai discusses the relationship between human precaution (*hazar*) and divine destiny (*qadar* or *qada*). He argues that any human attempt to avoid destiny is itself predestined by God, making precaution entirely futile. Using the musical metaphor of a lute or harp (*chang* or *barbat*), Sanai describes humans as instruments played by the divine player, expressing only what is decreed for them. He concludes that spiritual maturity and the true recognition of God require absolute consent and satisfaction (*raza*) with the divine decree, whereas grief or resistance against it stems from spiritual ignorance.

The Futility of Precaution and the Necessity of Consent to Destiny in Sanai's Section 79

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The Concept of Contentment and Submission in Hadiqat al-Haqiqah

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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