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.

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## Original content
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شاکر لطف و رحمتش دیندار 
شاکی قهر و غیرتش کفار
بینی آنگه که گیرد ایزد خشم 
آنچه در چشمه باید اندر چشم
قهر و لطفش که در جهان نویست 
تهمت گبر و شبهت ثنویست
لطف و قهرش نشان منبر و دار 
شکر و سکرش مقام مفخر و عار
لطف او راحت است جانها را 
قهر او آتشی روانها را
لطف او بنده را سرور دهد 
قهر او مرد را غرور دهد
لام لطفش چوروی بنماید 
دال دولت دوال برباید
قاف قهرش اگر برون تازد 
قاف را همچو سیم بگدازد
عالم از قهر و لطف او ترسان 
صالح و طالح از فزع یکسان
لطف او چون مفرح آمیزد 
کفش صوفی به کشف برخیزد
باز قهرش چو آید اندر کار 
کشف سر در کشد کشف کردار
قهر او نازنین گدازنده 
لطف او بینوا نوازنده
کفر و دین پرور روان تو است 
اختیار آفرین جان تو اوست
جان جانت ز لطف او زنده است 
که روانت به لطف پاینده است
آرد از قهر و لطف سازنده 
زنده از مرده مرده از زنده
کشف قهرش چو امد اندر چنگ 
باشهٔ ملک را به بیشهٔ لنگ
باز چون اسب لطف را زین کرد 
لقمهٔ کرم را ملخ چین کرد
خود از او نزد عقل و رای رزین 
کرم سیمین بود ملخ زرین
در عطا چون بلای مبلی دید 
با بلا در عطا همی خندید
قهر او چون بگستراند دام 
سگی آرد ز صورت بلعام
لطف او چون درآمد اندر کار 
سگ اصحاب کهف بر در غار
اولیای ورا امین گردد 
درخور مدح و آفرین گردد
سحره از لطف گفت ان لاضیر 
با عزازیل قهر کرد انا خیر
با خدای ایچ نیک و بد بس نیست 
با که گویم که در جهان کس نیست
چه سوی ناکسان چه سوی کسان 
قهر و لطفش به هرکه هست رسان
خسروان در رهش کله بازان 
گردنان بر درش سراندازان
پادشاهان چو خاک بر در او 
برمیده فراعنه از بر او
به یکی ترک غول نو برده 
صد هزاران علم نگون کرده
فرش مشتی گرسنه بنوشته 
چاکرش زان یکی دوتا گشته
هرکه در ملک او منی کرده 
از ره راست توسنی کرده
گر بگوید به مرده ای که برآی 
مرده آید کفن کشان در پای
ور بگوید به زنده ای که بمیر 
مرد در حال ورچه باشد میر
خلق مغرور نفس از افضالش 
هیچ ترسان نبوده از امهالش
گردنان را طعام زهرش بس 
سرکشان را لگام قهرش بس
گردن گردنان شکسته به قهر 
ضعفا را ز لطف داده دو بهر
سرعت عفوش از ره گفتار 
بر گرفتست رسم استغفار
عفو او بر گنه سبق برده 
سبقت رحمتی عجب خورده
تائب ذنب را بداده پناه 
پاک کرده صحایفش ز گناه
روح بخش است روح ور نه چو ما 
پرده دار است و پرده در نه چو ما
ناکسان را به لطف خود کس کرد 
صبر و شکری ز بندگان بس کرد
فضل او پیش چشم دانش و داد 
در حس بست و راه جان بگشاد
چون ترا کرد حلم او ساکن 
از زبان بدان شدی ایمن
رسته باشد همیشه در صحرا 
مرد کوهی ز نکبت نکبا
غیب او عیب خلق دانسته 
عفو او شستنش توانسته
علم او عیب ما بپوشیده 
تو نگفته سر او نیوشیده
آدمی زادهٔ ظلوم جهول 
فضل حق را همی زند به فضول
از پی لطف و غایت کرمش 
کرده بر لوح قسمت قدمش
پشت پایی همی زند به دو دست 
عقل هشیار را چو مردم مست
چون نشاند عروس را بر تخت 
آنکه بر وی ببست رخنهٔ بخت
خوب کار او و زشتکار شما 
غیب دان او و غیب دار شما
این عنایت نگر تو از پس ریب 
عالم غیب را به عالم غیب
گر نبودی ز وی عنایت پاک 
کی شدی تاجدار مشتی خاک
منزل عفو او به دشت گناه 
لشکر لطف او پذیرهٔ آه
آه عارف چو راه برگیرد 
دوزخ از بیم او سپر گیرد
عفو او را قبول بهر خطاست 
کرمش را نزول بهر عطاست
گرچه در دست نقش او بیند 
خشم صفرائیان بننشیند
تو جفا کرده او وفا با تو 
او وفادارتر ز ما با تو
بی نیاز است و پرنیازان را 
دوست دارد نیاز ایشان را
او ترا حافظ و تو خود غافل 
اینت بی عقل ظالم و جاهل
خوی ما او نکو کند در ما 
مهربان تر ز ماست او بر ما
آن چنان مهر کو کند پیوند 
مادران را کجاست بر فرزند
فضل او آوریدت اندر کار 
ورنه بر خاک کی بد این بازار
هرکه شد نیست باشد او را هست 
هرکه افتد ز پای گیرد دست
دست گیرست بیکسان را او 
نپذیرد چو ما خسان را او
زانکه پاکست پاک را خواهد 
عالم الغیب خاک را خواهد

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## English translation
The religious person is grateful for His grace and mercy;
The infidels complain of His wrath and jealousy.
You see that when God becomes angry,
What should be in the spring appears in the eye.
His wrath and grace, which are new in the world,
Are the false accusation of the infidel and the doubt of the dualist.
His grace and wrath are the signs of the pulpit and the gallows;
His gratitude and intoxication are the stations of honor and shame.
His grace is comfort for the souls;
His wrath is a fire for the spirits.
His grace gives joy to the servant;
His wrath gives pride to man.
When the letter Lam of His grace shows its face,
The letter Dal of fortune snatches the leather strap.
If the letter Qaf of His wrath charges out,
It melts Mount Qaf like silver.
The world is in fear of His wrath and grace;
The righteous and the wicked are equal in their terror.
When His grace mixes the exhilarating medicine,
The Sufi's shoe rises in dance.
But when His wrath comes into play,
The tortoise draws back its head like a tortoise.
His wrath melts the pampered;
His grace nurtures the destitute.
Infidelity and faith are both nurturers of your soul;
He is the creator of the volition of your spirit.
The soul of your soul is alive by His grace,
For your spirit is eternal by His grace.
From His constructive wrath and grace,
He brings forth the living from the dead, and the dead from the living.
When the manifestation of His wrath falls into hand,
It makes the falcon of the kingdom lame in the forest.
Again, when He saddles the horse of grace,
He makes the locust gather the morsel of the worm.
Indeed, in the view of firm intellect and judgment,
The worm is silver and the locust is golden.
In the gift, when he saw the affliction of the test,
He laughed at the affliction within the gift.
When His wrath spreads a net,
It brings a dog out of the form of Balaam.
When His grace comes into action,
The dog of the Companions of the Cave is at the door of the cave.
He becomes a trustworthy guardian of His saints,
Worthy of praise and blessing.
Out of grace, the sorcerers said: 'No harm';
By wrath, He dealt with Azazel when he said: 'I am better'.
No good or evil is sufficient against God;
To whom shall I say that there is no one else in the world?
Whether toward the unworthy or the worthy,
His wrath and grace reach whoever exists.
Kings toss their crowns in His path;
The proud lay down their heads at His door.
Monarchs are like dust at His door;
Pharaohs have fled from Him.
With a single newly captured Turkish youth,
He has overturned a hundred thousand banners.
He has rolled up the carpet of a handful of hungry ones,
And His servant has doubled over because of that.
Whoever claimed egoism in His kingdom,
And showed rebelliousness from the right path,
If He says to a dead person, 'Rise up!',
The dead will come walking, dragging their shroud.
And if He says to a living person, 'Die!',
He dies instantly, even if he were a prince.
People are deceived by their self due to His bounties,
Not fearing His respite.
For the proud, the food of His poison is enough;
For the rebellious, the bridle of His wrath is enough.
He broke the necks of the proud with wrath,
And out of grace gave a double share to the weak.
The swiftness of His forgiveness, by way of word,
Has removed the custom of seeking forgiveness.
His forgiveness has preceded sin;
A wondrous precedence of mercy has occurred.
He has given refuge to the repentant sinner,
Cleansing the pages of his deeds from sin.
He is the giver of spirit, and is a spirit, not like us;
He is a concealer of faults, and not a tearer of veils like us.
He made the unworthy worthy by His grace;
He deemed a little patience and gratitude from His servants to be sufficient.
Before the eye of wisdom and justice,
His grace closed the door of envy and opened the path of the soul.
Since His forbearance made you tranquil,
You became safe from the tongues of the wicked.
The mountain-man is always saved in the desert
From the adversity of the adverse wind.
His unseen knowledge knows the faults of creation;
His forgiveness is capable of washing them away.
His knowledge has covered our faults;
Before you spoke, He heard the secret.
The son of man, unjust and ignorant,
Vainly disputes the grace of God.
Due to His grace and the ultimate of His generosity,
He has written his destiny on the tablet of pre-eternal division.
He kicks it away with both hands,
Like a drunkard acting toward a sober intellect.
How can he seat the bride on the throne,
The one who closed the breach of his own fortune?
Beautiful is His work, and ugly is yours;
He is the knower of the unseen, and you are the harborers of secrets.
Look at this grace after doubt,
From the world of the unseen to the world of the unseen.
If not for His pure grace,
How would a handful of dust have become crowned?
The abode of His forgiveness is in the desert of sin;
The army of His grace welcomes the sigh.
When the sigh of the gnostic takes the way,
Hell takes up a shield out of fear of it.
The acceptance of His forgiveness is for the sake of error;
The descent of His generosity is for the sake of giving.
Even if they see His design in hand,
The anger of the bilious does not subside.
You have committed injustice, yet He remains loyal to you;
He is more loyal to you than we are to ourselves.
He is self-sufficient, yet He loves the need of the needy.
He is your protector, while you yourself are heedless;
How brainless, unjust, and ignorant!
He makes our character good within us;
He is more kind to us than we are to ourselves.
Such love as He binds to us,
Where do mothers have it for their child?
His grace brought you into action,
Otherwise when was there such a market on the dust?
Whoever becomes non-existent, for him He is existence;
Whoever falls down, He takes his hand.
He is the helper of the helpless;
He does not reject the low ones as we do.
Because He is pure, He desires the pure;
The Knower of the Unseen desires the dust.

بخش ۳۱ - اندر شکر و شکایت / Section 31 - On Gratitude and Complaint

In Sanai's *Hadiqat al-Haqiqah*, gratitude (*shukr*) is presented as a fundamental spiritual duty and key to receiving divine increase. Sanai emphasizes that humans are inherently bound to physical form, time, and change, whereas God is formless and absolute. He argues that complaining only arises in times of suffering (*ranj*), whereas gratitude resides in the spiritual treasure house (*ganj*). True gratitude is linked with patience (*sabr*) in the face of divine destiny (*qada*); only when a seeker remains patient under trials does God designate them as truly grateful (*shakir*). Furthermore, Sanai notes that complete gratitude is impossible to achieve fully, as the capacity to thank God is itself a blessing requiring further gratitude.

The Concept of Shukr (Gratitude) in Hadiqat al-Haqiqah

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 Interplay of Divine Grace (Lutf) and Wrath (Qahr) in Sanai's Poetry

In Section 35 of Sanai's 'Hadiqat al-Haqiqah', the dialogue between Umar and his son Abdullah illustrates the spiritual concept that true gratitude ('shukr') and awareness of divine guidance ('hidayah') are fully realized only through the experience of contrast.

Sanai recounts how the companions of the Suffah, having lived through the dark and painful era of ignorance ('kufr'), felt profound relief and intense appreciation for the light of Islam. In contrast, Abdullah, who was born into Islam and never tasted the bitterness of disbelief, is rebuked by Umar for claiming to share their pain.

Through this allegory, Sanai teaches that:
1. **The Role of Contrast:** Spiritual appreciation often requires experiencing or understanding the opposite state (the darkness of disbelief vs. the light of faith).
2. **True Gratitude ('Shukr'):** A deeper, more resilient form of gratitude is born from the conscious realization of salvation from hardship or error.
3. **The Pain of Faith ('Dard'):** ...

The Spiritual Necessity of Experiencing Contrast to Appreciate Divine Guidance in the Hadiqat al-Haqiqah

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

### 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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