### 1. Critique of Moral Fatalism (Determinism)
Sanai strongly rejects the fatalistic doctrine where individuals excuse their sins and ethical failures by attributing them to divine destiny (*Qada*). He argues that if God forced humans to commit sins, punishing them on the Day of Judgment would contradict divine justice. Since scripture states that God is not pleased with disbelief, humans cannot claim their sins are aligned with God's will; sins are committed through human choice and consent (*raza*).

### 2. Critique of Analogical Reasoning (*Qiyas*) vs. Alid Authority
Sanai warns against using personal opinion (*ra'y*) and analogical deduction (*qiyas*) to navigate faith, characterizing them as deceptive. Instead, he establishes:
* **Revelation (*Tanzil*):** The path of religion is firmly rooted in the literal revelation of the Quran.
* **Hermeneutical Interpretation (*Ta'wil*):** Because the outer text requires inner explanation, Sanai points to Morteza (Ali ibn Abi Talib) as th...

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## Original content
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چون تو بر ذره ای حساب کنی 
ور به شبهت بود عتاب کنی
ور حرامی بود عذاب دهی 
روز محشر بدان عقاب دهی
کی پسندی ز بنده ظلم و خطا 
ور تو رانی چرا دهی تو جزا
چون حوالت کنم گنه به قضا 
گفته در نامه کفر لایرضی
خود گنه می کنیم و داده رضا 
پس حوالت کنیم سوی قضا
ای ترا راه گشته رای و قیاس 
بتر از راه و رای خود مشناس
راه دینست محکم تنزیل 
شرح آن مرتضی دهد تأویل
جز از این جمله ترهات شمر 
کار خود کن به قول کس منگر
پادشاها مرا بدین بمگیر 
خود کنم خود کشم جزا و زحیر
در صفات تو ظلم نتوان گفت 
با سگی در جوال نتوان خفت
ره نمودی رسل فرستادی 
بر تو جایز کجاست بیدادی
گر تو بر بنده کفر خواسته ای 
وز مکافات آن نکاسته ای
این معانی به ظلم شد منسوب 
ای منزه ز ظلم و جور و عیوب
آنچه ما را به ظلم شد باره 
بود از نفس شوم اماره
او ترا راه راست بنمودست 
گر تو بر ره روی ترا سودست
گر به بد نفس تو شود مایل 
اینت ظلمی عظیم و بس هایل
آنکه او از تو راستی خواهد 
گویدت گر بدی کنی شاید
انبیا را بگو به چه فرستاد 
چون وی افکند ظلم را بنیاد
به بدی حاجت رسل نبود 
بحر باشد جهان و پل نبود
هرکسی از بد آنچه بتواند 
با کسان در جهان همی راند
نیست حاجت به نامه و پیغام 
بر من و بر تو گشت کار تمام
خواجه در خواب غفلتی پیوست 
روز محشر ترا که گیرد دست
از تو پرسند روز رستاخیز 
کای به خواب اندرون یکی برخیز
بازگو تا بدی چرا کردی 
مال ایتام و بیوه چون خوردی
بی گنه را چرا تو خون ریزی 
تو چه گویی مگر که بستیزی
پیش گیری مگر ره انکار 
گردی از کرده های خود بیزار
یا بگویی تو خواستی بر من 
بر تو پیدا شود عنا و محن
خیز و بیهوده ترهات مگوی 
خویشتن را ره صلاح بجوی
چون ز شمشیر لعین خدای به حق 
برسد این یک سخن بگو مطلق
که چرا قرة العیون رسول 
گشت بر دست شوم تو مقتول
گوید آن سگ که آن قضای تو بود 
وآن چنان فعل بد رضای تو بود
گفته باشد خدای را ظالم 
که نباشد به کار در عالم
سوز احمد خدای کی خواهد 
جگر از وی جدای کی خواهد
چه گنه کرد کین جزایش بود 
که برین ظلمها رضایش بود
دل بیمار را دوا بتوان 
حمق را هیچ گونه چاره مدان
خواجه بیمار و برده از هوسی 
بار خود سوی باردان کسی
در شبی باش تا سپیدهٔ بام 
خواب و یقظت بدان ز ناس نیام
بیش از این با تو گفت نتوانم 
که نه من هدهد سلیمانم
کز سبا مر ترا کنم آگاه 
تا بیابی به سوی دانش راه
این احاطت مراست کز بلقیس 
آگهم نیستم چو تو ابلیس
ور بگویم تو هم نیاموزی 
خرقه تا کی دری و کی دوزی
یعلمون را خدای در قرآن 
پیش لایعلمون نهاد مکان
زین سخن بس کنم که ننیوشی 
ور به عمر اندرون بسی کوشی

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## English translation
When you take account of every single atom,
And if there is doubt, you reprimand;
And if there is unlawful deed, you punish,
And on the Day of Resurrection, you chastise for it.
How would you approve of oppression and error from a servant?
And if you drive him [to do so], why do you punish him?
If I attribute sin to destiny (Qada),
The Book [the Quran] says that disbelief is not pleased [by God].
We commit sins ourselves and have consented [to them],
And then we attribute them to destiny!
O you whose path has become mere opinion and analogy,
Do not consider anything worse than your own path and opinion!
The path of religion is the firm Revelation (the Quran),
Its explanation and interpretation (Ta'wil) are given by Al-Murtada (Ali).
Regard anything other than this as mere nonsense,
Do your own work, do not look at anyone's words.
O King, do not hold me accountable for this,
I do it myself, I bear the punishment and distress myself.
In Your attributes, oppression cannot be mentioned;
One cannot sleep with a dog in a sack.
You showed the path, You sent messengers,
Where is injustice permissible for You?
If You had willed disbelief for Your servant,
And had not diminished its retribution,
These meanings would be attributed to oppression—
O You who are free from oppression, injustice, and defects!
That which became our vehicle to oppression
Was from the wretched commanding self (Nafs al-Ammarah).
He [God] has shown you the straight path;
If you walk upon the path, it is to your benefit.
If your self inclines toward evil,
This indeed is a great and very terrifying oppression.
How can He who demands righteousness from you
Tell you: 'If you do evil, it is acceptable'?
Tell me, for what purpose did He send the prophets,
If He Himself had laid the foundation of oppression?
There would be no need for messengers for doing evil,
The world would be an ocean and there would be no bridge.
Everyone would inflict whatever evil they could
Upon others in the world.
There would be no need for scriptures and messages,
And the matter would have been completed for me and you.
The master has fallen into a sleep of negligence;
On the Day of Resurrection, who will take your hand?
They will ask you on the Day of Resurrection:
'O you who are asleep, rise up!'
Tell us why you did evil,
How did you consume the wealth of orphans and widows?
Why did you shed the blood of the innocent?
What will you say? Will you dispute?
Will you perhaps take the path of denial,
And express regret for your deeds?
Or will you say: 'You willed it upon me'?
[If so,] hardship and distress will be manifest upon you.
Rise and do not speak useless nonsense,
Seek the path of righteousness for yourself.
When from the sword of the accursed by God in truth,
This one question is asked absolutely:
'Why did the light of the Prophet's eyes [Imam Husayn]
Become slain at your wretched hands?'
That dog [Shimr/Yazid] will say: 'That was Your decree (Qada),
And such an evil deed was Your pleasure (Rida).'
He would thus have called God an oppressor,
One who is not [righteously] at work in the world.
How could God desire the grief of Ahmad (Muhammad)?
How could He want his beloved [Husayn] to be separated from him?
What sin did he commit that this should be his reward,
And that He should be pleased with such oppressions?
A diseased heart can be cured,
But know that there is no remedy for foolishness.
The master is sick and, driven by some whim,
Has carried his burden to someone else's saddlebag.
Stay in the night until the dawn of morning;
Distinguish sleep and wakefulness from the scabbard of people.
I cannot say more than this to you,
For I am not Solomon's hoopoe (hudhud),
To bring you news from Sheba (Saba),
So that you may find your way toward knowledge.
This comprehension of mine is such that of Bilqis
I am aware, but I am not like you, an Iblis.
And even if I speak, you will not learn;
Until when will you tear and mend the Sufi cloak?
In the Quran, God has placed the position of
'Those who know' (ya'lamun) before 'those who do not know' (la ya'lamun).
I shall stop speaking of this, for you will not listen,
Even if you strive for a lifetime.

بخش ۱ - فصل فی بیان سبیل‌السعادة والطریق المستقیم / Section 1 - Chapter on Describing the Path of Happiness and the Straight Path

In Section 72 of the *Hadiqat al-Haqiqah*, Sanai discusses the metaphysical relationship between the Divine Command (*Amr*), Decree (*Qada*), Destiny (*Qadar*), and Craftsmanship (*Sun'*). He explains that all aspects of existence—including faith and infidelity, good and evil—originate from and return to the Divine Command. Furthermore, Sanai underscores that all creation is subject to God's absolute power and knowledge, and the physical world serves as a manifestation of His divine craftsmanship.

Divine Command, Decree, and Craftsmanship in Hadiqat al-Haqiqah

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The Critique of Moral Fatalism and the Role of Alid Hermeneutics in Sanai's Path of Happiness

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 20 of *Hadiqat al-Haqiqah*, Sanai integrates the philosophical concepts of potentiality (*quwwat*) and actuality (*fi'l*) into his Sufi cosmology. He describes the material world as being 'pregnant' with potentiality, which is continuously brought into actualized existence by the divine power and command (*Amr*). This concept demonstrates how natural change, or generation and corruption (*kawn wa fasad*), is subordinate to the primary causal authority of God rather than independent natural laws.

Potentiality and Actuality in Sanai's Cosmology

In Section 31 of *Hadiqat al-Haqiqah*, Sanai explores the theological duality of God's attributes: Grace (*Lutf*) and Wrath (*Qahr*). He posits that while the faithful recognize and thank God for His mercy, the ungrateful (*kuffar*) complain of His severity. Sanai explains that these two forces govern the universe; Grace brings joy and comfort to the soul, while Wrath serves as a purifying or humbling fire. Crucially, he argues that the perception of these as separate or conflicting forces is a 'suspicion of dualism' (*shubhat-i thanawi*), suggesting that both emanate from the same Divine Source and are equally necessary for the spiritual balance of the world.

Learn Before

1. Critique of Moral Fatalism (Determinism)

2. Critique of Analogical Reasoning (Qiyas) vs. Alid Authority

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