In Section 6 of the *Hadiqat al-Haqiqah*, Sanai criticizes those who reduce the Quran to external divisions like tenths (*a'shar*) and fifths (*akhmas*) for superficial recitation. He argues that using the holy text as a tool for worldly gain, public show, or sectarian debate, and interpreting it through personal opinion (*ra'y*) or analogy (*qiyas*), neglects its true spiritual light and constitutes a form of hypocrisy.

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## Original content
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بهر یک مشت کودک از وسواس 
نامش اعشار کرده ای و اخماس
کرده منسوخ حکم هر ناسخ 
نشده در علوم آن راسخ
متشابه ترا شده محکم 
کرده بر محکمش معول کم
تو رها کرده نور قرآن را 
وز پی عامه صورت آنرا
ساخته دست موزهٔ سالوس 
بهر یک من جو و دو کاسه سبوس
گه سرودش کنی و گاه مثل 
گاه سازی ازو سلاح جدل
گه زنی در همش به بی ادبی 
گه شمارش کنی به بوالعجبی
گه ز پایان به سر بری به خیال 
گه درونش برون کنی به محال
گه کنی بر قیاس خود تأویل 
گه کنی حکم را برین تحویل
گه به رای خودش کنی تفسیر 
گه به علم خودش کنی تقریر
می نگردی مگر به بیغاره 
گرد صندوقهای سی پاره
گاه گویی رفیق جاهل را 
یا نه کرباس باف کاهل را
که نویسم ترا یکی تعویذ 
پاک دار ای جوان مدار پلیذ
لیک هدیه پگاه می باید 
خون مرغ سیاه می باید
این همه حیله بهر یک دو درم 
شام تا چاشتی ز بهر شکم
عمر بر داده ای به خیره به باد 
من چه گویم برو که شرمت باد
در یکی مسجدی خزی به هوس 
حلق پر بانگ همچو نای و جرس
زین هوس شرم شرع و دینت باد 
یا خرد یا اجل قرینت باد
با چنین خود و فضل و فرهنگت 
شرم بادا که نیست خود ننگت

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## English translation
For the sake of a handful of children, out of obsession,
You have named it tenths and fifths.
You have abrogated the ruling of every abrogator,
Without becoming firmly rooted in its sciences.
The ambiguous has become clear to you,
And you rely little on its clear verses.
You have abandoned the light of the Quran,
And followed its outward form for the sake of the common folk.
You have made it a tool of hypocrisy,
For the sake of a maund of barley and two bowls of bran.
Sometimes you make it a song, sometimes a proverb,
Sometimes you make it a weapon of disputation.
Sometimes you jumble it up rudely,
Sometimes you count its parts with eccentricity.
Sometimes in your imagination you read it from end to beginning,
Sometimes you absurdly turn its inside out.
Sometimes you interpret it based on your own analogy,
Sometimes you distort its ruling accordingly.
Sometimes you explain it according to your own opinion,
Sometimes you state it using your own knowledge.
You do not wander except mockingly
Around the boxes of the thirty-part volumes.
Sometimes you say to an ignorant friend,
Or to a lazy weaver of canvas:
'I shall write an amulet for you;
Keep it clean, O youth, and do not defile it.
But the reward must be paid early in the morning,
And the blood of a black fowl is required.'
All this trickery is for the sake of one or two dirhams,
From evening to breakfast, just to fill the belly.
You have foolishly thrown your life to the wind;
What can I say to you? Go, and shame on you!
You creep into a mosque out of self-interest,
Your throat full of clamor like a flute and a bell.
May the sacred law and your religion shame you for this lust,
May either wisdom or death be your companion.
With such pride, learning, and culture of yours,
Shame on you that you do not feel disgraced!

بخش ۶ - فی عزّة‌القرآن انّها لیست بالاعشار والاخماس / Section 6 - On the Glory of the Quran: That it is Not about Tenths and Fifths

In Section 2 of *Hadiqat al-Haqiqah*, Sanai introduces the distinction between the outward form (*zahir*) of the Quran and its inward spiritual meaning (*batin*). He warns against reciting the Quran out of heedlessness (*ghafleh*) or mere habit, noting that such readers only pronounce the letters without experiencing spiritual taste (*zowq*) or desire. Sanai contrasts the 'wise' (*aqilan*), who receive sweetness in their souls, with the 'heedless' (*ghafilan*), for whom the Quran is merely a verbal recitation (*telavat*). This thematic division between form and essence is a fundamental prerequisite for understanding later mystical interpretations of scripture in Persian literature.

The Contrast of Outward Recitation and Inward Comprehension of the Quran in the Hadiqat

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The Criticism of Superficial Divisions and Worldly Exploitation of the Quran in the Hadiqat

In Section 3 of *Hadiqat al-Haqiqah*, Sanai employs the metaphor of a container (*zarf*) and water (*ab*) to explain the relationship between the external letters of the Quran and its internal spiritual essence. He instructs the seeker to treat the letters and the outer form as the container, and the spiritual truth as the water, advising them to focus on consuming the water rather than looking at the vessel. This metaphor represents a key development in Persian Sufi hermeneutics, emphasizing inner spiritual comprehension over outward textual literalism.

The Metaphor of the Container and Water for the Quran in the Hadiqat

In Section 4 of *Hadiqat al-Haqiqah*, Sanai employs the imagery of the sea, shell, and pearl to describe the Quran's nature. He characterizes the external letters and sounds as a dark shell (*sadaf-e tireh*) and the internal spiritual reality as a pure pearl (*dor-e safi*) or gem (*gohar*) located within the heart. This metaphor suggests that the Quran's inimitability (*i'jaz*) is not merely in its linguistic surface but in the divine depths that remain hidden from those who only traverse the shore of the text. Sanai's use of this metaphor established a foundational trope for later Sufi poets, such as Shabestari in *Golshan-e Raz*, to explain the relationship between form (*surat*) and meaning (*ma'ni*).

The Metaphor of the Shell and Pearl for the Quran in the Hadiqat

In Section 8 of *Hadiqat al-Haqiqah*, Sanai discusses the true nature of reciting the Quran. He argues that one cannot experience the spiritual taste (*ta'm*) and pleasure (*lazzat*) of the Quran through mere tongue-recitation without the involvement of the soul (*jan*). Sanai urges the reader to transition from the physical realm of the body (*tan*) to the vision of the soul in order to behold the 'garden of the Quran' (*bagh-e qoran*), where the cosmic truths of past, present, and future, as well as the divine attributes, become fully manifest to the sincere reader.

Tasting the Spiritual Garden of the Quran in Section 8 of the Hadiqat

In Section 9 of *Hadiqat al-Haqiqah*, Sanai discusses the spiritual listening (*sama'*) of the Quran. He asserts that a true mystic (*arif*) hears the divine word directly from God (*Bari*), arguing that the artistic recitation of the external reciter (*qari*) serves as a veil (*hijab*) that blocks direct spiritual comprehension. Sanai notes that the nature of the singer is weak, while love possesses its own inner minstrel, indicating that true audition transcends external sounds and sensory forms.

Hearing the Quran from God and the Veil of the Reciter in the Hadiqat

In Book Three of Jalaluddin Rumi's *Masnavi*, the poet elaborates on a prophetic tradition (Hadith) stating that the Quran possesses an outward meaning (ẓahr) and multiple inward dimensions (baṭn), reaching up to seven inner depths. Rumi explains this multiplicity of meaning through the metaphor of a human being. Just as a person's physical form is visibly apparent while their inner spirit remains hidden, the literal words of the Quran are accessible to all, whereas its profound spiritual realities require deeper insight to comprehend. Rumi warns against restricting one's understanding to the outward text, likening such a literalist approach to Iblis (Satan), who perceived Adam merely as physical clay and failed to recognize the divine breath within him.

The Metaphor of the Quran as a Human Being in the Masnavi

In Section 5 of *Hadiqat al-Haqiqah*, Sanai employs the metaphors of the well (*chah*) and the rope (*rasan*) to describe the human spiritual condition and the role of the Quran. The human soul is compared to Joseph trapped in a well due to the temptations of Satan, while the Quran is depicted as the saving rope. Sanai instructs seekers to grasp this rope to escape spiritual destruction, contrasting those who use the rope to draw the 'water of life' with those who use it merely for worldly gain, like a rope-dancer performing for bread.

The Metaphor of the Rope and the Well for the Quran in the Hadiqat

In Section 7 of *Hadiqat al-Haqiqah*, Sanai introduces the concept of the Quran personified as a complainant (*geleh*) before God on the Day of Judgment. The Quran testifies against hypocritical readers who recited its verses loudly and melodically for public show, but failed to observe the true rights of its grammar, syntax, meaning, and spiritual sincerity (*sadq*). This personification illustrates Sanai's broader theme that external ritualism without internal truth is not only worthless but will actively testify against the individual in the afterlife.

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