### Overview
In Section 44 of the *Hadiqat al-Haqiqah*, Sanai transitions from praising Sultan Bahramshah to honoring his chief administrator and scribe. The section emphasizes the administrator's role as a vital pillar of the state and utilizes calligraphic and celestial metaphors to elevate his administrative decrees.

### Key Themes
- **Calligraphic Perfection as Statecraft:** Sanai praises the administrator's script ('خط') as a source of spiritual pleasure ('لذت روح'). He compares its beauty to the legendary art gallery of Mani (*Arzhang*) and asserts that it surpasses the standardized calligraphy of Ibn Muqla, symbolizing the elegance and authority of royal decrees.
- **Administrative and Financial Custodianship:** The subject is depicted as the leader of the kingdom's administrators (*عمیدان*) and the trusted manager of global revenues and expenditures (*معتمدگاه دخل و خرج جهان*), highlighting the integrity required for governance.
- **Astrological Imagery:** In alignment with...

The Metaphorical Praise of Administrative and Calligraphic Virtue in Sanai's Section 44

### Overview
In Section 41 of the *Hadiqat al-Haqiqah*, Sanai praises the administrative and judicial classes of the state—namely ministers (*wuzara*), court officials (*divan*), and judges (*qudat*). He highlights their role in securing the kingdom and maintaining justice, framing their work as essential to the state's prosperity and spiritual standing.

### Key Themes
- **Transition from Royal to Ministerial Praise:** Sanai emphasizes that after praising the king, it is necessary to praise the ministers and administrative officials (*khwaja*) who manage the state's affairs day and night.
- **The Administration as a Pillar of Ghazna:** The alignment of a righteous ruler with wise ministers and judges elevates the realm of Ghazna, making it indistinguishable from paradise (*behesht-e barin*).
- **The Spiritual Value of Civic Justice:** Sanai asserts that expressing gratitude for just administrative and judicial officials is a virtue of supreme importance, symbolically compared to pr...

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## Original content
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ای سنایی چو یافتی امکان 
بنمای اندرین سخن برهان
چون شدی فارغ از مدایح شاه 
به سوی مدح خواجه آر پناه
خواجهٔ خواجگان و جماعت دیوان 
سروران و گزیدگان زمان
بعد از آن مهتران و جمع قضاة 
شکرشان برتر از صیام و صلاة
سرفرازان ملکت ایران 
نام داران خسرو توران
خسرو شرق را به هر کاری 
روز و شب نونهاده بازاری
خرم از رایشان جهان یکسر 
عیب پنهان و آشکار هنر
چاکر ملک شاه شد مینو 
که نبیند کسی در او آهو
گر ببینی تو ملکت غزنین 
باز نشناسی از بهشت برین
چون بود شاه را نکو کردار 
مملکت را فزون شود مقدار
شاه و دستور هردو نیکورای 
هرچه بایست جمله داد خدای
شکر این نعمت بی اندازه 
که شد اندر ممالکش تازه
که تواند گزارد برگو هین 
گشت جنت حوالی غزنین
ای بزرگان غزنی و لوهور 
چشم بد زین زمانه بادا دور
یافتید آنچه بود حاجتتان 
گشت پذرفته آن عبادتتان
شه جوان و جهان جوان و زمان 
در امان همچو روضه های جنان
چون بود کردگار بخشنده 
بدهد هرچه خواست زو بنده
کام دلها میسر است اکنون 
باد یارب از آنچه هست فزون
یارب این فضلهات بر بنده 
دار تا روز حشر پاینده

</div>

## English translation
O Sanai, since you have found the opportunity,
Show proof and demonstration in this discourse.
When you are free from the praises of the King,
Turn your path toward praising the Master.
The Master of Masters and the assembly of the court,
The leaders and the chosen ones of the age.
After that, the chiefs and the gathering of judges,
Gratitude for them is higher than fasting and prayer.
The exalted ones of the kingdom of Iran,
The famous ones of the King of Turan.
For every affair of the King of the East,
Day and night, they have set up a new marketplace.
The entire world is made joyful by their judgment,
Defects are hidden, and virtue is manifest.
Heaven became the servant of the King's realm,
So that no one sees any fault in it.
If you were to see the kingdom of Ghaznin,
You would not distinguish it from the highest paradise.
When the King is of righteous conduct,
The value of the kingdom increases.
The King and the Minister are both of righteous judgment,
Whatever was needed, God granted all of it.
Gratitude for this boundless blessing,
Which has become fresh and renewed in his lands.
Who can render thanks? Say, behold!
The surroundings of Ghaznin have turned into paradise.
O great ones of Ghazni and Lahore,
May the evil eye be far from this era!
You attained whatever was your need,
And that worship of yours was accepted.
The King is young, the world is young, and the time
Is secure like the gardens of Paradise.
Since the Creator is the Generous Giver,
He bestows whatever His servant requested of Him.
The heart's desire is now fulfilled,
O Lord, may it be even greater than what it is!
O Lord, keep these favors of Yours upon this servant,
Sustained and everlasting until the Day of Resurrection.

بخش ۴۱ - اندر مدح وزراء و صدور و قضاة گوید / Section 41 - He Speaks in Praise of Ministers, Officials, and Judges

### Overview
In Section 32 of the *Hadiqat al-Haqiqah*, Sanai discusses the symbiotic and interdependent relationship between temporal kingship (*mulk*) and religion (*din*). He describes them as partners that sustain each other, relying on truthfulness, justice, and the guidance of religious scholars who act as the trustees of faith.

### Key Themes
- **The Twin Pillars of Order:** Sanai characterizes kingship and religion as two eyes—one seeing the visible world (*jahan-bin*) and the other seeing the hidden spiritual realm (*nahan-bin*). They are mutual companions, likened to the spring and autumn of one another, indicating that the health of one directly affects the other.
- **Scholars as Trustees:** Religious scholars (*'ulama*) are designated as the trustees of religion (*amin-e din*). However, Sanai notes that they can only fulfill this role when they are granted safety and peace (*aman*).
- **The Foundation of Justice and Truth:** Both kingship and religion require wisdom (*k...

The Interdependence of Kingship and Religion in Sanai's Ethical Philosophy

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The Idealized Role of Ministers, Court Officials, and Judges in State Stability in Sanai's Section 41

## Original content
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سر احرار سیدالوزرا 
که ورا برگزید بار خدا
در محل کفایت و امکان 
صاحب صاحب ری و کرمان
راعی خاص و عام جمله عباد 
صاحب صاحب ری و کرمان
راعی خاص و عام جمله عباد 
صاحبی به ز صاحب عباد
نیست مانند او به هفت اقلیم 
از صدور جهان حدیث و قدیم
بری از عیب و هرچه باشد عار 
در وزارت بسان صاحب غار
پیشوای صدور در عالم 
ملک را رای او چو خاتم جم
ملکت از وی مرفه و نازان 
هفت سیاره اش چو دم سازان
روزی جن و انس در کلکش 
وحی منزل سرشته در سلکش
ظلم و عدل از اشارتش حیران 
ظلم گریان و عدل ازو خندان
درو درگاه عقل و جان سر اوست 
نردبان پایهٔ فلک در اوست
دیده از وی کمال خلق و ادب 
عقلش اکفی الکفاة کرده لقب
خطبه کرده زمانه بر شرفش 
آسمان دست بوس کرده کفش
دایه و مایهٔ خرد قلمش 
قبله و قبله جای جان قدمش
بر زمین آسمان امکانست 
بر فلک سایه بان رضوانست
عقل مدح و خطاب وی گوید 
عقل خود جز صواب کی گوید
آنکه حاتم اگر شود زنده 
شود از جان و دل ورا بنده
فطنت و ذهن پای بر جایش 
برده تا عرش رایت رایش
باشد اندر نظام هردو سرای 
مرد صاحب حدیث و صاحب رای
اندر آن نیمه سنت آرایست 
وندر این نیمه ملک پیرایست
بوده صاحب حدیث بهر خدای 
هست در شغل ملک صاحب رای
صاحب رای شه رویت او 
ناصح دین شه طویت او
مرد کز بهر دین خرد را باخت 
باخردتر ازو خرد نشناخت
عالمی عاملست در ره دین 
کافی کاملست و با آیین
شد ترازوی دین وزارت او 
زان بدو راست شد امارت او
در وزارت قویست بازوی او 
زان سبب قلب خوان ترازوی او
هست در مجلس خداوندی 
بی بدان را به نیک پیوندی
مرد دین را شریعت آموزد 
شمع در پیش شمس نفروزد
خردی را که پیش حق یازد 
آن خرد پیش شرع دربازد
گر زند در صلاح ملک نفس 
نه ز خود کز خدای بیند بس
عالم از بهر بندگی کردن 
از فلک طوق ساخت در گردن
پس از این دهر پر امارت را 
نسخه زین در برد وزارت را
طینتش بر وفای دین مجبول 
طیبتش در صفای دل مشغول
بخشش او به وعده و به سؤال 
نه امل مال بل امل را مال
آفتاب آب آسمان تصویر 
ماه دیدار و مشتری تأثیر
صورت و صیتش آشکار و نهان 
چشمهٔ چشم چرخ و گوش جهان
دینش فارغ ز گوشمال زوال 
جاهش ایمن ز چشم زخم کمال
خط ندانم سیاه تر یا موی 
دل ندانم ظریف تر یا روی
چون دلت بود نافعی از تو 
شاد شد جان شافعی از تو
زانکه در مذهبش قوی رایی 
دست بر کار و پای بر جایی
در ره او خود از چو تو دلبند 
هیچ زن برنخاست از فرزند
آز با جود او چو ممتلیان 
پست همچون سبال جنبلیان
ظلم گریان ز عدل او شب و روز 
که نشد بعد از آن به خود پیروز
آن وزیران که لاف عدل زدند 
پیش عدلش به ظلم نامزدند
تا برانداخت ظلم را خانه 
نیست در ملک غزنه ویرانه
ملک غزنین بهشت را ماند 
تا درو خواجه کار می راند
ظالمان را ز مملکت برکند 
فتنه در خاندان ظلم افکند
سال و مه در نظام دین کوشد 
کفر و بدعت ز بیم بخروشد
در صلابت درین زمان عمریست 
بنمای ای تن ار چنو دگریست
این مثابت بهرزه یافته نیست 
وین به بالای غیر بافته نیست
در ورع همچو شبلی صوفی 
در نکت بوحنیفهٔ کوفی
در حفاظ وفا یگانه شدست 
اختیار همه زمانه شدست
عیش عالم بدو شده تازه 
هنر او گذشت از اندازه
شهر یاری تنی شد او جانست 
انس و جن مر ورا بفرمانست
روز و شب در صلاح کار جهان 
سال و مه زو بود قرار جهان
قبلهٔ دانش است و جان شریف 
کس چنو نیست بردبار و لطیف
در زمانه به خط چنو کس نیست 
با خطش خط مقله جز خس نیست
خواجهٔ خواجگان هفت اقلیم 
کرده سلطان جهان بدو تسلیم
پادشاهان ز وی کله یابند 
بی رهان از لقاش ره یابند
همچو گردون همی کله بخشد 
عفو بستاند و گنه بخشد
از هنر تاج گشته بر وزرا 
در او مأمن همه فضلا
تا که بنشست خواجه در بالش 
بالش آمد ز نار در بالش
شهر غزنین چه کرده بود از داد 
که ورا زین صفت وزیری داد
زین سپس اهل غزنی از غم و رنج 
رسته گشت و نشست بر سر گنج
آن کز اندوه فقر می بگریست 
غم فراموش کرد و شاد بزیست
چون خدا راه حکم بگشاید 
حکمت خود به خلق بنماید
زین صفت پیشکار بنشاند 
کار عالم به حکم او راند
شاه بهرامشاه و خواجه وزیر 
برخی این چنین نکو تقدیر
شاه با عدل و خواجه با انصاف 
نیست این امن و ایمنی ز گزاف
هرکجا عدل و امن روی نمود 
خلق در رأفت و خوشی آسود
طن چه داری که اینچنین بنیاد 
شاه بهرامشه بهرزه نهاد
چشم بد دور باد از این سلطان 
که جهان را به عدل داد امان
خواجه را بر ممالکش بگماشت 
که بدو دین و شرع سربفراشت
بر خلایق شده مبارک پی 
خواجگان پیش وی شده لاشی
در محاسن به کار دو جهانی 
چون محاسن سپید و نورانی
تا جهانست شادمانه زیاد 
جان او جفت رنج و درد مباد
تا جهانست باد دلشادان 
که جهانیست از وی آبادان
برکه بر جان و خاندانش باد 
جان ما جمله در امانش باد

</div>

## English translation
Head of the free ones, Master of Viziers,
Whom the Lord God chose,
In the place of competence and possibility,
Master of the master of Rayy and Kerman.
Shepherd of the special and the general of all servants,
A master better than Sahib ibn 'Abbad.
There is none like him in the seven climes,
Among the leaders of the world, modern and ancient.
Free from flaw and whatever is a disgrace,
In the ministry, like the Companion of the Cave.
Leader of the grand viziers in the world,
His judgment for the kingdom is like the seal of Jamshid.
The realm is prosperous and proud through him,
The seven planets are like his companions.
The daily bread of jinn and men is in his pen,
Revealed inspiration is woven into its thread.
Oppression and justice are amazed by his sign,
Oppression weeping and justice smiling because of him.
In his presence, intellect and soul are his secret,
The ladder of the steps of heaven is in him.
From him, creation and manners see their perfection,
His intellect has been titled 'The Most Sufficient of the Sufficient'.
Time has delivered the sermon on his honor,
The sky has kissed the palm of his hand.
His pen is the nurse and substance of wisdom,
His footstep is the Qibla and the soul's place of orientation.
On earth, he is the canopy of possibility,
In the sky, he is the parasol of Ridwan.
Intellect speaks his praise and title,
When does intellect itself speak anything but the truth?
He whom, if Hatim were to come alive,
Would become his servant with heart and soul.
His sagacity and steadfast mind,
Have carried the banner of his judgment to the Throne.
He is the order of both worlds,
A man who is the master of Hadith and the master of judgment.
In that half, he is the adornment of Sunnah,
And in this half, he is the decorator of the kingdom.
He has been the master of Hadith for God's sake,
He is the master of judgment in the business of the kingdom.
The master of judgment is the king of his face,
The advisor of the religion is the king of his intention.
The man who sacrificed intellect for religion,
Intellect never knew anyone wiser than him.
A scholar who acts in the path of religion,
Sufficient, perfect, and with righteous principles.
His vizierate became the scale of religion,
Therefore, his emirate became straight through him.
His arm is strong in the vizierate,
For that reason, his scale is the center of the table.
He is in the assembly of lordship,
Joining the bad to the good without evil.
He teaches the man of religion the Sharia,
One does not light a candle before the sun.
The intellect that reaches before the Truth,
That intellect sacrifices itself before the Sharia.
If he strikes at the righteousness of the soul's kingdom,
He sees it not from himself, but from God entirely.
The world, in order to perform servitude,
Made a collar for its neck from the sky.
After this, the era of abundant emirate,
Takes a copy of vizierate from this door.
His nature is shaped on loyalty to religion,
His purity is busy in the clarity of the heart.
His giving is upon promise and upon request,
Not wealth for hope, but wealth to the hoping.
The sun is the water of the sky's image,
The moon in appearance and Jupiter in influence.
His form and fame are obvious and hidden,
The fountain of the eye of the wheel and the ear of the world.
His religion is free from the reprimand of decline,
His rank is safe from the evil eye of perfection.
I do not know if ink is blacker or his hair,
I do not know if his heart is more elegant or his face.
Since your heart was beneficial from you,
The soul of Shafi'i rejoiced because of you.
Because in his school of thought you have strong judgment,
Hand at work and foot firmly in place.
In his path, indeed from a beloved like you,
No woman arose from her child.
Greed with his generosity is like the satiated,
Low like the mustache of the ignorant.
Oppression is weeping from his justice night and day,
For it did not become victorious over itself thereafter.
Those viziers who boasted of justice,
Were named as oppressors before his justice.
Until he overthrew the house of oppression,
There is no ruin in the kingdom of Ghazna.
The kingdom of Ghaznin resembles paradise,
As long as the Master manages affairs in it.
He uprooted the oppressors from the realm,
He threw sedition into the family of oppression.
Months and years he strives for the order of religion,
Unbelief and heresy roar out of fear.
In steadfastness in this time, he is an 'Umar,
Show, O body, if there is another like him.
This position is not found in vain,
And this is not woven upon the stature of another.
In piety, he is like Shibli the Sufi,
In subtle points, like Abu Hanifa of Kufa.
In the preservation of loyalty, he has become unique,
He has become the choice of all time.
The life of the world has become fresh through him,
His virtue has surpassed all measure.
Rulership has become a body, he is its soul,
Men and jinn are under his command.
Day and night in the righteousness of the world's affairs,
Months and years the stability of the world is from him.
He is the Qibla of knowledge and the noble soul,
No one is as forbearing and gentle as him.
In the world, there is no one with a script like his,
Compared to his script, the script of Muqla is but weeds.
The Master of the Masters of the seven climes,
The Sultan of the world has surrendered to him.
Kings receive their crowns from him,
Without guides, they find the way from his meeting.
Like the heavens, he constantly bestows crowns,
He exacts pardon and forgives sins.
From virtue, he has become a crown upon viziers,
In him is the sanctuary of all the virtuous.
When the Master sat upon the cushion,
The cushion became like a pomegranate upon a cushion.
What had the city of Ghaznin done of justice,
That it was given a vizier of such attribute?
Thereafter, the people of Ghazni from sorrow and pain,
Were delivered and sat upon a treasure.
He who used to weep from the sorrow of poverty,
Forgot his sorrow and lived happily.
When God opens the path of wisdom,
He shows His wisdom to creation.
He seats an overseer of such attribute,
He runs the affairs of the world by his command.
King Bahramshah and the Master Vizier,
Some of such good destiny.
The King with justice and the Master with fairness,
This safety and security is not in vain.
Wherever justice and safety showed their face,
Creation rested in compassion and sweetness.
What do you think, that such a foundation,
King Bahramshah laid in vain?
May the evil eye be far from this Sultan,
Who gave safety to the world with justice.
He appointed the Master over his realms,
By whom religion and Sharia raised their heads.
He has become blessed of foot upon the creatures,
The masters have become nothing before him.
In good deeds in the affairs of the two worlds,
Like white and radiant good deeds.
As long as the world exists, may he remember happily,
May his soul not be paired with pain and sorrow.
As long as the world exists, may the happy-hearted be,
For a world is prosperous through him.
Blessings be upon his soul and his family,
May our souls be entirely in his protection.

بخش ۴۲ - اندر مدح صدرالامام تاج‌الوزراء ابی‌محمدبن الحسن‌بن منصور گوید / Section 42 - On the Praise of Sadr al-Imam Taj al-Wuzara Abi Muhammad bin Al-Hasan bin Mansur

## Original content
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خواجه بونصر نائب دستور 
چشم بد زان جمال و دانش دور
خلق او هست بی ریا و نفاق 
خلق او هست بی خلاف و شقاق
هم نکو خلق و هم نکو گفتار 
هم نکو خط و هم نکو دیدار
آنچه گوش از کمال خواجه شنید 
چشم از او صد هزار چندان دید
جان و دل را حدیقه و مونس 
عقل و گل را شمامه و مجلس
کانچه دارد ز خلق او اطراف 
آهوی چین ندارد اندر ناف
روح دیدار و عقل گفتارست 
دولت ایثار و ملت آثارست
فضل او در زمان چنان فاشست 
که ادب بر درش چو فراشست
از پی جاه و خدمت سلطان 
نه برای فلانک و بهمان
قبلهٔ فاضلان ستانهٔ اوست 
سرمهٔ عقل گرد خانهٔ اوست
مال خود چون خیال بگذارد 
وآن سلطان چو جان نگه دارد
صورتش ابتدای قوت روح 
سیرتش انتهای سورهٔ نوح
کرده از بهر حق بکرد و بگفت 
عادتش عدت وفا را جفت
در ره شاکری فریشته وش 
راست محنت کن است و محنت کش
پیش او از برای سود و زیان 
صدهزاران دلست و یک فرمان
همچو عقل از کی و که و چه و چون 
فکرتش پی برد درون و برون
از پی آفتاب دهرآرای 
زو برد مشتری اصابت رای
رای او قطب دولت مردان 
ملک و دین گرد رای او گردان
همچو عقل از ورای چرخ کبود 
دیده نابوده هرچه خواهد بود
پیش رایش نماند پوشیده 
بر فلک هیچ روی پوشیده
فهمش از جام جم نیاید کم 
که همه بودنی بدید چو جم
دل او از برای به دانی 
هست مشکات نور ربانی
اثر لطف او چو آب زلال 
خاک روب درش اثیر جلال
نیست در کارگاه صنع خدای 
کار بندی چو خواجه کارگشای
چون سرانگشت او قلم گیرد 
چار طبع عدو الم گیرد
عقدی از در کشد ز نوک قلم 
چون ز سر بر بیاض ساخت قدم
پست بالاست پیش عزش عرش 
تنگ پهناست پیش فرش فرش
ابر گریان ز دست و دست گهش 
صبح خندان ز خاک بوس رهش
هست در رشک آن کف و گفتار 
آب دریا و لؤلؤ شهوار
برده آب بهار و آوازه ش 
لب خندان و چهرهٔ تازه ش
پیش سر خدایگان از هوش 
هر زمان حلقه ای کند در گوش
گر فلک نیست کلک او هرگاه 
از گریبان چرا برآرد ماه
در یکی فضل او تأمل کن 
عقل را مال و روح را مل کن
تا نبینی به چشم عقل و یقین 
در دو خط صد نگارخانهٔ چین
درج کرده چو سایه و خورشید 
در شب و روز نام بیم و امید
از خط او که دنیی و دینست 
دیده گل بین و عقل گل چینست
همتش آسمان و خلق ملک 
خاطرش آفتاب و کلک فلک
خط او در هوای گلبن راز 
پشت طاوس دان و سینهٔ باز
زاده از روح کلک و نور یقین 
شب و روز جهان دولت و دین
زردهٔ عقل زردی خامه ش 
ادهم دین سیاهی نامه ش
هرکرا نیست چون قلم رایش 
قلم او قلم کند پایش
خط او خط جان اسرافیل 
کلک او کیل رزق میکائیل
صورت خط او که در نامه ست 
چون نسیم بهارخوش جامه ست
کلک او همچو نوک دیده کشان 
خط او همچو غمزه های خوشان
شحنهٔ راه دین صلابت او 
روح قدسی کمین مثابت او
نیست پوشیده زو قلیل و کثیر 
نز نقیر ایچ چیز و نز قطمیر
جاه او همچو ماه ملک نگار 
کلک او همچو تیغ کارگذار
به امان و به خلق حور و پری 
در تباشیر بشر او بشری
برده بیخ سخاش تا عیوق 
میوه و برگ و شاخ و نرد و عروق
طیب ذکرش غذای روح ملک 
طول عمرش مدار دور فلک
باد امرش چو امر روح ملک 
باد عمرش چو عمر نوح و لمک
عقل با وی نشسته در مکتب 
علم از وی گرفته علم و ادب
روح بر مرکب عنایت اوست 
عقل در مکتب هدایت اوست
به گه ضبط مال و عقد حسیب 
ساحران را زند به علم آسیب
کرده از بر به قدرت خلاق 
حاجت آید مطالعت به کتاب
او ز حالی که شاه از او جوید 
همه از بر به جمله برگوید
ملک عالم برش معاینه شد 
دل او بر مثال آینه شد
حبذا رای روشن و پاکش 
که فلک گشت تختهٔ خاکش
خامه اندر بنان او گه سیر 
بگشاید به خلق بر در خیر
بر سر انگشت وی چو گشت سوار 
آن لطیف نحیف زرد و نزار
دوستان را کند دو رخ چون لعل 
دشمنان را کند سیاه چو نعل
انده دشمن است و شادی دوست 
خیر و شر بسته در زبانهٔ اوست
شب آبستنست خامهٔ او 
گشت مضمر ز فتح نامهٔ او
زان زبان سیاه و شخص سپید 
گشته دشمن ز جان خود نومید
تن سپید و سیاه منقارش 
همه ساله غذا شده قارش
در شود هر زمان به بحر سیاه 
برکشد در ز بهر تاج و کلاه
هست همواره با دل بیدار 
در همه کار عاقل و هشیار
مال دنیا اگر ورا باشد 
همه بر زایرانش بر پاشد
چیز را در دلش نماند محل 
زان ورا نیست در زمانه بدل
گرچه رنگش گناه را ماند 
به گه سیر ماه را ماند
ساعتی با دلش چو رهبر شد 
سایه بان زمانه جانور شد
خیمهٔ عمر او هزار طناب 
ماه خیمه ش برابر مهتاب
تا ورا شاه شرق تمکین داد 
ملک را صدهزار تزیین داد
کار ملکت به کاردان فرمود 
لاجرم رونق دول بفزود
چیست بهتر در این جهان جهان 
مرد را کار و کار را مردان
این هم از بخت شاه مشرق بود 
که بدو رونق عمل بفزود
لاجرم عالمی برآسودند 
به حیات و به مال بر سودند
که کسی را گماشت شه به جهان 
که نخواهد به هیچ خلق زیان
به قلم قسم کرد هفت اقلیم 
هیچ ناکرده ظلم دانگی سیم
حاکم مملکت چنین باید 
تا ز عدلش جهان برآساید
تا جهانست عمر خسرو باد 
که مر او را چنین مثابت داد
باد تا باد ملک را بازار 
شاه از او او ز شاه برخوردار
باد تا باد شکل خط همه طول 
به خدای و خدایگان مشغول
شاه را باد عمر تا جاوید 
خواجگانش چو ماه و چون خورشید
صاحب عادل آن صفی وفی 
صدر دیوان و خواجه مستوفی
چشم بد دور ازین چنین دو وزیر 
که ندارند در زمانه نظیر

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## English translation
Khwaja Abu Nasr, the deputy of the minister,
May the evil eye be far from that beauty and wisdom.
His character is without hypocrisy or pretense,
His character is without conflict or discord.
He is of good character and good speech,
Of fine handwriting and pleasant countenance.
Whatever the ear heard of the master's perfection,
The eye beheld a hundred thousand times more of it.
He is a garden and companion to the soul and heart,
A perfume and assembly to reason and the rose.
For whatever fragrance the horizons possess of his character,
The musk-deer of China does not hold in its navel.
He is the spirit of vision and the intellect of speech,
The wealth of selflessness and the legacy of the nation.
His merit is so renowned in this age,
That etiquette serves at his door like a chamberlain.
For the sake of the Sultan's dignity and service,
And not for this or that insignificant person.
His threshold is the sanctuary of the learned,
The dust of his house is collyrium for the intellect.
He lets go of his own wealth like a passing phantom,
But guards that of the Sultan as if it were his own soul.
His form is the beginning of the soul's nourishment,
His character is the pinnacle of the Chapter of Noah.
He has acted and spoken for the sake of the Truth,
His habit is wedded to the preparation of loyalty.
In the path of gratitude, like an angel,
He is truly a strive-maker and pain-bearer.
Before him, for the sake of profit and loss,
Are a hundred thousand hearts, yet but a single command.
Like the intellect, regarding when, who, what, and how,
His contemplation penetrates the inner and the outer.
Following the sun that adorns the era,
Jupiter derives from him the rectitude of judgment.
His judgment is the pole-star of the rule of great men,
Kingdom and religion revolve around his counsel.
Like the intellect, from beyond the blue sphere,
He has foreseen whatever is yet to be before it exists.
Before his judgment, nothing remains hidden,
No veiled face upon the heavens.
His understanding is not inferior to Jamshid's cup,
For like Jam, he saw all things that are to happen.
His heart, for the sake of higher knowledge,
Is the niche of divine light.
The trace of his grace is like pure water,
The sweeper of his door is the ether of majesty.
There is not, in the workshop of God's creation,
An administrator and problem-solver like the master.
When his fingertip takes up the pen,
The four humors of the enemy are seized with affliction.
He draws a necklace of pearls from the tip of the pen,
When he steps upon the white paper from its top.
High is low before his glory, even the Throne,
And narrow is the expanse of earth before his carpet.
The cloud weeps out of envy of his hand and bounty,
The dawn smiles from kissing the dust of his path.
Envious of that hand and speech are
The water of the sea and the royal pearl.
His smiling lip and fresh countenance
Have surpassed the luster and fame of spring.
In the presence of the masters of secrets, out of wisdom,
Every moment he places a ring of servitude in his ear.
If his pen is not the celestial sphere,
Why then does it draw forth the moon from its collar?
Contemplate but one of his virtues,
Rub the intellect and make the spirit like wine.
Until you see, with the eye of intellect and certainty,
A hundred picture-galleries of China within two lines of his writing.
Enclosed like the shadow and the sun,
Within night and day, the names of fear and hope.
Calligraphy which is world and religion,
The eye sees roses and the intellect gathers them.
His high resolve is the sky and his nature is angelic,
His mind is the sun and his pen is the celestial sphere.
Know his calligraphy in the breeze of the secret rosebush
To be like the peacock's back and the falcon's breast.
Born of the spirit of the pen and the light of certainty,
Are the night and day of the world of state and religion.
The yellowness of his reed-pen is the yolk of intellect,
The blackness of his scroll is the dark steed of faith.
Whoever has not a judgment like his pen,
His pen will sever his foot.
His writing is the line of Israfil's life,
His pen is the measure of Michael's sustenance.
The form of his writing that is in the letter,
Is well-dressed like the spring breeze.
His pen is like the tip of the eye-liners of beauties,
His writing is like the coquettish glances of the beautiful.
The guardian of the path of religion is his firmness,
The Holy Spirit is the lowest of his stations.
Neither little nor much is hidden from him,
Not a single speck nor a date-stone's groove.
His stature is like the moon that adorns the kingdom,
His pen is like an effective sword.
In safety and in the character of houris and fairies,
In the good tidings of humanity, he is a true human.
The root of his generosity has reached Capella,
Along with its fruit, leaves, branches, stems, and veins.
The fragrance of his remembrance is the food of the angel's spirit,
The length of his life is the orbit of the heavens' rotation.
May his command be like the command of the angel of spirit,
May his life be like the life of Noah and Lamech.
Reason sat with him in school,
Knowledge acquired science and etiquette from him.
The spirit is mounted on the steed of his favor,
Reason is in the school of his guidance.
At the time of securing wealth and calculating accounts,
He strikes magicians with his knowledge.
And should there be need to study a book,
By the Creator's power, he has committed it to memory.
Whatever condition or matter the King seeks from him,
He recites it all entirely from memory.
The kingdom of the world was clearly visible to him,
His heart became like a mirror.
How wonderful is his bright and pure judgment,
For which the sky became a writing tablet of dust!
The reed-pen in his fingers, during its movement,
Opens the door of goodness to the creation.
When that delicate, slender, yellow, and thin reed-pen
Becomes mounted upon his fingertip,
It turns the two cheeks of friends ruby-red,
And makes the enemies black as a horseshoe.
The sorrow of the enemy and the joy of the friend,
Good and evil are bound up in its tongue.
His pen is like a pregnant night,
From which victory letters became concealed.
From that black tongue and white body of the pen,
The enemy has become hopeless of his own life.
Its body is white and its beak is black,
All year round its food has been ink.
Every moment it dives into the black sea,
To draw forth pearls for the crown and diadem.
He is always of an awake heart,
Wise and vigilant in every affair.
If the wealth of the world belongs to him,
He scatters it all upon his visitors.
No place remains in his heart for material things,
Therefore, he has no substitute in the world.
Though its color resembles sin,
In its motion, it resembles the moon.
When it became a guide to his heart for an hour,
The canopy of time became animate.
The tent of his life has a thousand ropes,
The crescent-moon of his tent is equal to the moonlight.
Since the King of the East gave him authority,
He gave a hundred thousand adornments to the kingdom.
He entrusted the kingdom's affairs to the capable,
Consequently, the prosperity of governments increased.
What is better in this fleeting world
Than work for the man and men for the work?
This too was from the good fortune of the King of the East,
That through him, the prosperity of action increased.
Consequently, a whole world found peace,
And profited in life and in wealth.
For the King appointed someone over the world
Who wishes no harm to any creature.
He divided the seven realms by the pen,
Without committing oppression of even a single copper coin.
The ruler of a kingdom ought to be like this,
So that the world may find peace through his justice.
As long as the world exists, may the King's life endure,
Who granted him such a high station.
May the market of the kingdom be prosperous forever,
The King benefiting from him, and he from the King.
May the form of writing be ever extensive,
Occupied with God and the sovereign.
May the King have eternal life,
And his masters be like the moon and the sun.
The just master, that pure and loyal one,
The head of the divan and the master of accounts.
May the evil eye be far from such two ministers,
Who have no equal in the world.

بخش ۴۳ - در مدح نظام‌الملک ابونصر محمّدبن عبدالحمیدالمستوفی / Section 43 - In Praise of Nizam al-Mulk Abu Nasr Muhammad bin Abdul Hamid al-Mustawfi

### Overview
In Section 38 of the *Hadiqat al-Haqiqah*, Sanai outlines the idealized roles of two core pillars of the state: the religious scholars (*ulama*) and the military forces (*emirs* and soldiers). He depicts them as complementary forces that protect the kingdom and sustain religion, using Ali ibn Abi Talib as the ultimate exemplar of this dual authority.

### Key Themes
- **The Complementary Instruments (Tongue and Sword):** Sanai compares scholars to sharp tongues (eloquent like swords) and soldiers to spears ready for action. Together, they represent the intellectual and physical defense of the state, symbolized by the 'scripture of shari'a' (*mushaf-e shar'*) and the 'page of the sword' (*safheh-ye shamshir*).
- **The Exemplar of Ali:** Sanai references Imam Ali as the model of righteous authority. Ali famously wielded both profound religious knowledge and physical courage, demonstrating that violence or force must only be applied under the strict guidance of divine law....

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