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.

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## Original content
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رهبر است او و عاشقان راهی 
رسن است او و غافلان چاهی
در بن چاه جانت را وطن است 
نور قرآن به سوی او رسن است
خیز و خود را رسن به چنگ آور 
تا بیابی نجات بوک و مگر
ورنه گشتی به قعر چاه هلاک 
آب و بادت دهد به آتش و خاک
تو چو یوسف به چاهی از شیطان 
خردت بشری و رسن قرآن
گر همی یوسفیت باید و جاه 
چنگ در وی زن و برآی ز چاه
تو چو یوسف به شاهی ارزانی 
گردی آنگه که سر او دانی
رادمردان رسن بدان دارند 
تا بدان آب جان به دست آرند
تو رسن را ز بهر آن سازی 
تا کنی بهر نان رسن بازی
کس نداند دو حرف از قرآن 
با چنین دیده در هزار قران
دست عقلت چو چرخ گردانست 
پای بند دلت تن و جان است
گر ترا تاج و تخت باید و جاه 
چه نشینی مقیم در بن چاه
یوسف تو به چاه درماندست 
دل تو سورهٔ سفه خواندست
رسن از درد ساز و دلو از آه 
یوسف خویش را بر آر از چاه

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## English translation
It is the guide, and the lovers are travelers;
It is a rope, and the heedless are in a well.
At the bottom of the well is your soul's home;
The light of the Quran is a rope toward it.
Arise and grasp the rope yourself,
So that you may find salvation from doubts.
Otherwise, you will perish in the depths of the well;
Water and wind will surrender you to fire and earth.
You are like Joseph in a well because of Satan;
Your intellect is the caravan traveler and the rope is the Quran.
If you desire Joseph-like beauty and status,
Cling to it and ascend from the well.
You, like Joseph, are worthy of kingship;
You will become so when you know his secret.
Noble men hold the rope
In order to obtain the water of life with it.
But you make a rope
Only to perform rope-walking for a piece of bread.
No one knows even two letters of the Quran
With such a sight in a thousand eras.
The hand of your intellect is like a spinning wheel;
The fetter of your heart is the body and soul.
If you desire a crown, throne, and high status,
Why do you remain a resident at the bottom of the well?
Your Joseph is helpless in the well,
While your heart has recited the chapter of folly.
Make a rope out of pain and a bucket out of sighs;
Bring your own Joseph out of the well.

بخش ۵ - ذکر هدایت قرآن / Section 5 - Mention of the Guidance of the Quran

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 Metaphor of the Rope and the Well for 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 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.

The Complaint of the Quran on the Day of Judgment in the Hadiqat

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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