In Persian Sufi literature, particularly initiated by Sana'i in *Hadiqat al-Haqiqah*, a crucial distinction is made between mystical selflessness (*bikhodi*) and the mindlessness or intellectual folly (*bikharadi*) induced by literal wine drinking. 

Sana'i argues that while love (*'ishq*) elevates the human soul by pulling it out of the egoistic self, literal wine destroys the intellect (*'aql*) without offering true spiritual transcendence. Therefore, the seeker of truth is urged to abandon the physical goblet (*mel* / *mey*) and seek the spiritual intoxication of divine love, ensuring they do not mistake the degradation of their intellectual faculty for a state of spiritual elevation.

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## Original content
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می همی خور کنون به بوی بهار 
باش تا بردمد ز گور تو خار
ای چو فرعون شوم گردنکش 
از ره آب رفته در آتش
چکنی در میان رنج خمار 
کار آبی که آتش آرد بار
زان چنان خون که از لگد ریزند 
پس ز تابوت خم برانگیزند
نه که زنده شوی گزنده شوی 
از لگد مرده ای چه زنده شوی
چون چو شیران به کرد خود نچری 
همچو روباه خون رز چه خوری
عشق بیرون برد ترا ز خودی 
بی خودی را بدان ز بیخردی
با خرد میل سوی مل چکنی 
سپر خار برگ گل چکنی
آنکه دارد خرد نخواهد مل 
وانکه باشد حزین نبوید گل
از پی هوش برمگردان میل 
خاصه مستی و خانه بر ره سیل
چون براتی ندارد اندر ره 
لاشه خر را به دست دزد مده
به بود خواجه را در این بازار 
وندرین گلشن و درین گلزار
کیسه خالی و شهر پر ماتم 
شرع خصم و ندیم نامحرم
کوی پر دزد و زو بعست و پری 
تو همی کوک و کو کنار خوری
حزم خود کن که دزدت از خانه است 
خازنت خاینست و بیگانه است
تا کی از خویشتن کمی بودن 
دلت نگرفت ز آدمی بودن
اندرین سور پر ز شور و شغب 
دل پر از غم نشین و مهر به لب
باده خوردی ولیک باهی نه 
دوغ خوردی ولیک با کینه
چون شدی مست هستی ای ساده 
خیک باده چو خاک افتاده
چکنی باده کاندرین فرسنگ 
بار شیشه است و ره یخ و خر لنگ
خر لنگ ضعیف و بار گران 
منزلت سنگلاخ و تو حیران
راه تاری چراغ بی روغن 
باد صرصر تو بادخانه شکن
سر بی مغز و پای محکم نی 
مال همدست و یار محرم نی
خوابگه ساخته ز شاخ درخت 
تا نهاده قدم به جایی سخت
تا ترا اندرین سفر ز گزاف 
باشد اندر خیال خانهٔ لاف
شب سر خواب و روز عزم شراب 
چه کند جز که دین و ملک خراب
تو به می شاد و آدم اندر بند 
اینت بد مهر و ناخلف فرزند
گرچه شادی نمای اول اوست 
کیسهٔ گم شده معول اوست
کو بدین خاکدان و ویران ده 
کیسه لاغر کنست و تن فربه
داند آن کو گشاده رگ باشد 
که میان بسته تیزتگ باشد
مرد فربه چو پنج گام برفت 
هفت عضوش ز چار طبع نهفت
تو به چستی حساب از او برگیر 
چون بپوشند جامهٔ شبگیر
که گریبان چو دامن و تیریز 
عطسه و خوی گرفت و سرفه و تیز
او سرت را گرفته زیر دو پای 
تو ز جان ساخته تنش را جای
تو بدو دین و بخردی داده 
او به تو دیوی و ددی داده
تو ازو آن خوری که پستی تست 
و او ز تو آن برد که هستی تست
عمر دادی به باد از پی می 
غافلی زین شمار عز علی
به نشاط و سماع مشغولی 
وز سرای بقا تو معزولی
فارغ از مرگ و ایمن از گوری 
من چه گویم ترا به دل کوری
چنگ در دنیی زبون زده ای 
دل پاکیزه را به خون زده ای
حبه ای نزد تست کوه احد 
سیم باید که باشدت لابد
ور نباشد خدا و دین باشد 
دیو دنیی چنینت فرماید
هیچ خصمت بتر ز دنیا نیست 
با که گویم که چشم بینا نیست
گل به نزد تو زان فراز آمد 
که گلو را به گل نیاز آمد

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## English translation
Drink wine now with the scent of spring,
Wait until thorns sprout from your grave.
O you who, like the wretched and rebellious Pharaoh,
Have gone into fire by the way of water.
Why do you undergo the suffering of a hangover,
Doing the work of water that bears the fruit of fire?
From such blood as they shed by kicking,
And then raise from the coffin of the wine-vat.
You will not become alive, you will become stingingly harmful,
Dead from being trampled, how can you become alive?
When you do not graze like lions on your own deeds,
Why do you drink the blood of the grape like a fox?
Love will take you out of yourself,
Know selflessness from brainlessness.
With intellect, why do you lean toward wine?
Why do you make the rose leaf a shield for thorns?
He who has intellect does not desire wine,
And he who is sorrowful does not smell the rose.
Do not turn your inclination away from consciousness,
Especially when drunk and the house is on the path of a flood.
Since it has no passport on the way,
Do not give the packhorse into the hand of a thief.
It is better for the master in this market,
And in this flower garden and in this orchard,
To have an empty purse and a city full of mourning,
The Sacred Law as adversary and the companion uninitiated.
The street full of thieves, demons, and spirits,
While you eat wild lettuce and poppy capsules.
Be cautious, for your thief is from inside the house,
Your treasurer is a traitor and a stranger.
How long will you remain diminished from your true self?
Are you not weary of being human?
In this feast full of noise and clamor,
Sit with a heart full of grief and a seal on your lips.
You drank wine, but there was no lust,
You drank buttermilk, but with malice.
When you became drunk with existence, O simpleton,
The wineskin fell like dust.
Why do you drink wine, when in this league
The cargo is glass, the path is ice, and the donkey is lame?
A weak, lame donkey and a heavy load,
The destination rocky and you bewildered.
A dark path, a lamp without oil,
The howling cold wind, and you a wind-breaker.
A brainless head and no firm foot,
No helper for wealth, and no intimate friend.
Making a bedchamber from a tree branch,
Until placing a foot on a firm place.
So that in this journey, boastfully,
There might be in your imagination a house of pretense.
Sleep at night and the intent to drink by day,
What can it do but ruin religion and kingdom?
You are happy with wine, while man is in chains,
What an ill-tempered and unfilial child you are!
Although its first appearance is joyful,
It is the lament of the lost purse.
For in this dustbin and ruined village,
It makes the purse lean and the body fat.
He knows, who has an open vein,
That the one with a girded loin runs fast.
When a fat man walks five steps,
His seven limbs hide from the four temperaments.
Take account of him with agility,
When they put on the garments of the night-traveler.
For the collar becomes like the skirt and gusset,
He is seized by sneezing, sweating, coughing, and flatulence.
He has held your head under his two feet,
While you made his body a place for your soul.
You gave him religion and wisdom,
He gave you deviltry and beastliness.
You consume from him that which is your baseness,
And he takes from you that which is your existence.
You gave your life to the wind for the sake of wine,
You are oblivious of this reckoning of the Exalted Ali.
You are occupied with joy and listening to music,
And you are dismissed from the everlasting abode.
Unconcerned with death and safe from the grave,
What shall I say to you, O blind of heart?
You have clawed at this base world,
And stained your pure heart with blood.
A grain is like Mount Uhud to you,
You must have silver by all means.
And if there is no God and religion,
The demon of the world commands you so.
No enemy of yours is worse than the world,
To whom shall I say this, when there is no seeing eye?
The flower came near to you from above
Because your throat had need of clay.

بخش ۴۹ - فی ذمِ حبّ الدّنیا و منع شرب الخمر / Section 49 - On the Condemnation of Love of the World and Prohibition of Drinking Wine

## Original content
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مر سران را چو طامع و می خوار 
بهر چه دردسر دهم چو خمار
می چو با رسم در نهاد شود 
آتش و خاک و آب باد شود
زان برو چار طبع دست نیافت 
که سوی هیچکس به پا نشتافت
هست می در نهاد خود پیوست 
در کف پای عقل و بر سر دست
شاه می بر جمال تن چیره ست 
ماه عقل از کمال می خیره ست
مایهٔ سنگ گرم و سردان اوست 
وز پی زر محک مردان اوست
از کف پر ز معجز موسی 
مرده زنده کنست چون عیسی
مرد را عقل دیده و دادست 
غذی روح باده و بادست
زیرکان را درین سرای خراب 
هیچ غمخواره ای مدان چو شراب
باده در پیش انده استاده است 
زانکه غمخوار آدمی باده است
عقل را گر سوی تو هست شکوه 
بادهٔ عقل دوست را منکوه
از تری تف نشان صفرا اوست 
وز تبش نقش سوز سودا اوست
اندرین باغ خوب و راغ فلک 
از پی جغد نفس و زاغ فلک
گل چو بر دست مل به بام دهد 
تا بدو بوی خویش وام دهد
به مشام آنکه گل بینبوید 
از مشامش نشاط دل روید
هست در راه فکرت عاقل 
از پی کشف فطرت غافل
مدد عشرت جوان مردان 
نقل حران و ناقد مردان
اندکی زو عزیز و تندارست 
باز بسیار خوار ازو خوارست
تا تو او را خوری عزیزش دار 
چون ترا او خورد بمانش خوار
دل به احکام دین سپردن به 
باده خوردن ز وقف خوردن به
هر دو چون ره بگیردت به سراط 
پس چه باده خوری چه وقف رباط
دیده ای کان ز طمع باشد پر 
کرده داند نشان پای شتر
آیت از روی برد و عقل از رای 
تو سوی نان هنوز آتش پای
آنکه نان رست در دل و جانش 
باده بی باده خورد مهمانش

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## English translation
Why should I, like the greedy and the wine-drinker, cause a headache like a hangover?
When wine enters the constitution systematically, fire, earth, and water become like wind.
Therefore, the four temperaments could not overcome it, because it did not rush toward anyone on foot.
Wine is inherently connected; under the sole of the intellect's foot and on the palm of the hand.
The king of wine dominates the beauty of the body; the moon of intellect is dazzled by the perfection of wine.
It is the substance of the touchstone for the hot and cold; and like gold, it is the touchstone of men.
From a hand full of the miracles of Moses, it is a resurrecter of the dead like Jesus.
For man, intellect is vision and justice; the nourishment of the spirit is wine and wind.
For the astute in this ruined abode, know of no sympathizer like wine.
Wine stands up against sorrow, because the sympathizer of mankind is wine.
If the intellect holds majesty in your eyes, do not censure the intellect-befriending wine.
Through its moisture, it quenches the heat of yellow bile; and through its heat, it burns away the trace of black bile.
In this beautiful garden and the meadow of the sky, after the owl of the ego and the crow of the heavens,
When the rose gives itself to the hand of wine on the roof, so that it may lend its fragrance to it,
To the nostrils of one who has not smelled the rose, the joy of the heart grows from its scent.
In the path of thought, it is wise; for the discovery of nature, it makes one oblivious.
The aid to the fellowship of the chivalrous, the dessert of the free and the assayer of men.
A little of it is dear and health-giving; yet much of it makes the base person even baser.
As long as you consume it, hold it dear; when it consumes you, leave it in disgrace.
It is better to surrender the heart to the decrees of religion; drinking wine is better than consuming religious endowments.
Since both will block your way on the Sirat bridge, then what matters whether you drink wine or consume the endowment of a hospice?
An eye that is filled with greed sees a pitfall as a camel's footprint.
The sign departed from the face, and reason from judgment; you are still ardently pacing toward bread.
He whose bread has grown in his heart and soul, his guest drank wine without wine.

بخش ۵۶ - اندر خوردن شراب و خواصّ آن گوید / Section 56 - He Speaks on Drinking Wine and Its Properties

In the Hadiqat al-Haqiqah, Sanai establishes the foundational Sufi concept that divine love (hubb) transcends both conventional intellect (aql) and formal religious boundaries (din and kufr). He describes spiritual lovers as those who put 'intellect in the sleeve and life in the hand' (عقل در آستین و جان بر دست), sacrificing worldly rationality, religion, and disbelief to approach the Divine. This conceptualization posits that the intellect is limited and must be bypassed or discarded in the pursuit of true spiritual union, serving as a primary prerequisite for later developments in Persian Sufi poetry.

The Transcendence of Love over Intellect and Orthodoxy in Sanai's Hadiqat

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The Distinction Between Mystical Selflessness (Bikhodi) and Wine Intoxication (Bikharadi)

In Section 9 of the Hadiqat al-Haqiqah, Sanai uses the allegory of a dying lover who smiles in his final moments to illustrate the perfection of spiritual love (Eshgh). When questioned about his joy, the lover explains that when the Divine Beloved removes the veil, true lovers gladly surrender their physical existence. Through this narrative, Sanai emphasizes that divine love transcends human agency, physical dimensions, and rationality. He explicitly states that 'intellect on the path of love is mad' (عقل در راه عشق دیوانه است), reinforcing the Sufi doctrine that the rational mind and the ego must be joyfully annihilated to achieve true spiritual realization.

The Allegory of the Smiling Dying Lover in Sanai's Hadiqat

In Section 10 of the Hadiqat al-Haqiqah, Sanai reinterprets the story of Adam's exile from paradise—specifically the divine command to 'descend' (ahbitu)—as a consequence of divine love rather than a mere punishment for transgression. Sanai contrasts intellect (aql) and love (eshgh), asserting that while Adam's knowledge elevated him to heaven, his profound capacity for love brought him down to the earthly realm (خاکدان) to endure sorrow and hardship. This allegory illustrates a core Sufi perspective: earthly existence and its trials are a necessary crucible for the realization of true divine love, elevating the lover's suffering above the comforts of paradise.

The Allegory of Adam's Fall through Divine Love in Sanai's Hadiqat

In Section 12 of Sanai's Hadiqat al-Haqiqah, the narrative of a man who effortlessly crosses the dangerous Tigris river every night to visit his beloved serves as an allegory for the empowering nature of pure love. As long as the man is utterly consumed by his passion and spiritual intoxication, he is miraculously protected from the river's physical dangers. However, when his intense love slightly cools and he begins to rationally analyze her physical details—specifically, questioning a mole on her face—he loses this state of intoxication. This narrative illustrates a fundamental Sufi teaching: true love requires the complete suspension of critical, rational faculties (the "how and why"). Once a lover becomes preoccupied with worldly details or superficial flaws, the protective and transcendent power of love dissipates, leaving them vulnerable to the material world.

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