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.

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.

Sanai's Three Defining Signs of the True Sufi in the Hadiqat

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.

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## Original content
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پی منه با نفاق بر درگاه 
به توکل روند مردان راه
گر توکل ترا بروست همی 
خود بدانی که رزق از اوست همی
پس به کوی توکل آور رخت 
بعد از آنت پذیره آید بخت
در توکل یکی سخن بشنو 
تا نمانی به دست دیو گرو
اندر آموز شرط ره ز زنی 
که ازو گشت خوار لاف زنی

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## English translation
Do not set foot upon the threshold with hypocrisy;
The men of the path travel by trust.
If your trust is indeed in Him,
You will know that sustenance is solely from Him.
So bring your belongings to the lane of trust;
Thereafter, fortune will come to welcome you.
Hear a word regarding trust,
Lest you remain pawned in the hands of the demon.
Learn the condition of the path from a woman,
By whom the boaster's bragging was made humble.

بخش ۴۲ - فی‌التوکّل / Section 42 - On Trust

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

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Ganjoor

## Original content
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حاتم آنگه که کرد عزم حرم 
آنکه خوانی ورا همی به اصم
کرد عزم حجاز و بیت حرام 
سوی قبر نبی علیه سلام
مانده بر جای یک گره ز عیال 
بی قلیل و کثیر و بی اموال
زن به تنها به خانه در بگذاشت 
نفقت هیچ نی و ره برداشت
مر ورا فرد و ممتحن بگذاشت 
بود و نابود او یکی پنداشت
بر توکل ز نیش رهبر بود 
که ز رزاق خویش آگه بود
در پس پرده داشت انبازی 
که ورا بود با خدا رازی
جمع گشتند مردمان بر زن 
شاد رفتند جمله تا در زن
حال وی سر به سر بپرسیدند 
چون ورا فرد و ممتحن دیدند
در ره پند و نصحت آموزی 
جمله گفتند بهر دل سوزی
شوهرت چون برفت زی عرفات 
هیچ بگذاشت مر ترا نفقات
گفت بگذاشت راضیم ز خدای 
آنچ رزق منست ماند به جای
باز گفتند رزق تو چندست 
که دلت قانع است و خرسندست
گفت چندانک عمر ماندستم 
رزق من کرد جمله در دستم
این یکی گفت می ندانی تو 
او چه داند ز زندگانی تو
گفت روزی دهم همی داند 
تا بود روح رزق نستاند
باز گفتند بی سبب ندهد 
هرگز از بیدبن رطب ندهد
نیست دنیا ترا به هیچ سبیل 
نفرستدت ز آسمان زنبیل
گفت کای رایتان شده تیره 
چند گویید هرزه بر خیره
حاجت آنرا بود سوی زنبیل 
کش نباشد زمین کثیر و قلیل
آسمان و زمین به جمله وراست 
هرچه خود خواستست حکم او راست
برساند چنانکه خود خواهد 
گه بیفزاید و گهی کاهد
از توکل نفس تو چند زنی 
مرد نامی و لیک کم ز زنی
چون نه ای راهرو تو چون مردان 
رو بیاموز رهروی ز زنان
کاهلی پیشه کردی ای تن زن 
وای آن مرد کو کمست از زن
دل نگهدار و نفس دست بدار 
کین چو باز است و آن چو بوتیمار
تا بدانجا که ما و تو داند 
چون همه سوخت او و او ماند
عقل کاندر جهان چنو نرسد 
برسد در خود و دور نرسد
گوش سر دو است و گوش عشق یکیست 
بهرهٔ این و آن ز بهر شکیست
بی شمار ار چه گوش سر شنود 
گوش درد از یکی خبر شنود
بر دو سوی سر آن دو گوش چو نیو 
چه کنی از پی خروش و غریو
کودکی رو ز دیو چشم بپوش 
تا بننهد سرت میان دو گوش

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## English translation
When Hatim set out for the Sacred Sanctuary,
He whom you call 'the Deaf'
He made his intent for Hijaz and the Sacred House,
Heading towards the Prophet's tomb, peace be upon him.
Leaving behind a group of dependents,
Without little or much, and without wealth.
He left his wife alone in the house,
With no maintenance at all, and took to the road.
He left her solitary and tested,
Regarding her existence or non-existence as one.
He was guided on the path of trust,
For he was aware of his Provider.
Behind the veil, he had a companion
Who shared a secret with God.
People gathered around the woman;
They all went gladly to the woman's door.
They inquired about her condition completely,
When they saw her solitary and tested.
In the way of giving advice and counsel,
They all spoke out of sympathy:
'Since your husband has departed for Arafat,
Did he leave you any maintenance?'
She said, 'He did leave; I am well-pleased with God.
That which is my daily bread remains in place.'
They said again, 'How much is your daily bread,
That your heart is so content and satisfied?'
She said, 'As long as any life remains to me,
He has placed my entire sustenance in my hand.'
One of them said, 'You do not know;
What does he know of your livelihood?'
She said, 'My Provider knows it;
As long as the spirit remains, He does not withhold daily bread.'
They replied, 'He does not give without a cause;
A willow tree never yields fresh dates.
The world is not yours by any means;
He will not send you down a basket from heaven.'
She said, 'O you whose judgment has grown dark,
How long will you speak vain and foolish words?
Only one who has no share of the earth, whether large or small,
Has need of a basket.
The heaven and earth belong entirely to Him;
Whatever He Himself willed, His is the decree.
He delivers it just as He wills,
Sometimes increasing it and sometimes decreasing it.'
How long will you speak of trust?
You are a famous man, yet you are less than a woman.
Since you are not a wayfarer like men,
Go and learn wayfaring from women.
You have made laziness your trade, O body-bound one;
Woe to the man who is less than a woman!
Guard the heart and let go of the self,
For this is like a falcon and that is like a bittern.
Up to the point that you and I know,
When everything burned, He and He remained.
Intellect, though nothing in the world matches it,
Reaches itself but does not reach far.
The ears of the head are two, and the ear of love is one;
The share of this and that is for the sake of doubt.
Though the ear of the head hears countless things,
The ear of pain hears news from only One.
Those two ears on either side of the head like a pipe—
Why do you use them for clamor and outcry?
You are a child; go and close your eyes to the demon,
Lest he place your head between your two ears.

بخش ۴۳ - فی توکل العجوز / Section 43 - On the Trust of the Old Woman

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.

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