### Overview
Following his praise of the singular chief administrator in Section 44, Sanai uses Section 45 of the *Hadiqat al-Haqiqah* to extend his honoring to the broader administrative class—the 'Lords of the Pen' (*arbab-e qalam*) and the masters of the court.

### Key Themes
- **Transition to Collective Praise:** The section opens by deliberately transitioning from the 'master of masters' (the chief scribe praised in Section 44) to the other administrative officials ('پس از این خواجه خواجگان دگر'), demonstrating a comprehensive appreciation for the state bureaucracy.
- **The Pen as a Sword:** Sanai metaphorically equates the pens of these administrators to swords ('کلکشان با مثابت شمشیر'), illustrating that their intellectual and administrative labor is as crucial to maintaining and defending the state as direct military might.

The Extension of Praise to the Lords of the Pen in Sanai's Section 45

### 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...

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## Original content
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آنکه بر مملکت ظهیرست او 
خلق را در بهی بشیر است او
عالم بر و آسمان آمان 
مایه و مادر نتیجهٔ جان
خلق را بر بهی بشیر شده 
بر همه مملکت ظهیر شده
بر عمیدان مملکت سالار 
شاه را بر گزیده بر هر کار
معتمدگاه دخل و خرج جهان 
کرده از بر به جمله درج جهان
لذت روح دان خط خوبش 
نکند کس به حرف منسوبش
گشته از درج یک به یک پیدا 
همچو برج دوپیکر جوزا
عقل گمره ز شکلهای رفیع 
روح واله ز نقشهای بدیع
گر نه ار تنگ مانی است آن خط 
از چه خطهای مقله گشت سقط
با خطش خط خازن و بواب 
همچو با آب صافیست سراب
انس روحست نقطه های خطش 
چون گشاد از رخ درر سقطش
چشم بد دور سخت با معنی ست 
همچو ار تنگ خامهٔ مانیست
لفظ و معنی به یکدگر جفتست 
زان خرد بر خطش برآشفتست
شود آنگه که او گرفت قلم 
تارک عرش پیش او چو قدم
کاغذ نامه همچو روضهٔ نور 
صورت حرف زلف بر رخ حور
در بلاغت ز سرعت قلمش 
آب آتش فروز گشت دمش
باد بی بد نتیجهٔ دل اوست 
داد بی دد دریچهٔ دل اوست
دین ودنیی مسلم دم اوست 
زانکه دل کعبهٔ معظم اوست
صادر و وارد عطاجویان 
گشته از هر سویی بدو پویان
عالمی از عطاش آسوده 
یافته هرچه در دلش بوده
حرمش همچو کعبه محترمست 
خانهٔ او ز کعبه خود چه کم است
صدف در عالم یزدانی 
دلش اندر ره مسلمانی
در میان حریم حرمت او 
از برای فزود حشمت او
دست او با قلم چو یار شود 
بر معانی سخن سوار شود
آب و لؤلؤ و جان صفاوت اوست 
ابر و دریا و کان سخاوت اوست
شاه را گاه سر معتمد اوست 
در همه کارها ورا مدد اوست
صاحب سر خسرو و شاهست 
زان ز اسرار ملکش آگاهست
هر سخن کز زبان شاه آمد 
در دل خواجه اش پناه آمد
گشته اسرار ملک معلومش 
سر سلطان به جمله مفهومش
جود او را کرانه پیدا نیست 
چون سخایش سحاب و دریا نیست
باد لطفش بزیده بر کشور 
نار عنفش بحار کرده شرر
کف او بر سحاب رجحان کرد 
بحر زا صدهزار تاوان کرد
چرخ را نسبت ویست قدیم 
دهر را هیبت ویست عظیم
نیست در مملکت چنو یک تن 
گاه تدبیر و رای و گاه سخن
واقف راز شهریار به دل 
در دلش راز مملکت حاصل
سال و ماه از شد آمد زوار 
چون حرم گشته بر صغار و کبار
همه با کام دل قرین گشته 
همه با ساز و اسب و زین گشته
حزم او همچو خط او ز جلال 
سحر او همچو مال اوست حلال
گر به کار افکند نهان را او 
مایه بخشد همه جهان را او
علم ظاهر چو خنده کرده عیان 
سر باطن چو غمزه گفته نهان
خط او شکل زلف حور بود 
هرچه عیبست ازو نفور بود
نور رویش حدیقهٔ حذقست 
خط خطش حظیرهٔ صدقست
خط او خطهٔ معانی بکر 
نام او نامهٔ مبانی ذکر
قلمش چون معانی انگیزد 
نقشبند معالی آمیزد
خط و معنی وی ز ظلمت و نور 
هست چون زلف حور بر رخ حور
هر سوادی ازو بباض ملک 
هر بیاضی ازو سواد فلک
از سواد و بیاضش از پی مزد 
گشته عقل همه امینان دزد
هم نکودار اصل و فضل و کرم 
هم نگهدار راز دین و حرم
چون سر خویش سر نگهدارد 
ماره چون مار گرزه بگذارد
گنج را همچو رنج بگذارد 
راز را همچو دین نگهدارد
زانکه داند که با کمال وجود 
جز به موضع نکو نیاید جود
زانکه دریا و ابر و کان به عطا 
بکنند از طریق جود خطا
لعل کی دید هرکه کانی کند 
زر کجا یافت هرکه جانی کند
اندر آن دم که خوش زبان باشد 
گوش را لفظ او چو جان باشد
فطنت او برآید از پی ساز 
مور وار از میان خانهٔ راز
فلک از جود او عطا جویست 
راز بارای او سخن گویست
راز دارست عزتش زانست 
خازن راز و حارس جانست
ماجرای زمانه دیده دلش 
هرچه زو خوبتر گزیده دلش
وهم او چون نم هوا از گل 
آن برآرد که باشد اندر دل
هر دم آرد پدید زمزم و نیل 
دست او همچو پای اسماعیل
دور دوران عقل جامهٔ او 
ره مردان چو برق خامهٔ او
عملش هست نامهٔ یحیی 
قلمش هست چون دم عیسی
عزم و حزمش ز رای نیکوتر 
گشته در کارها ورا یاور
شده در کار ملک و دین بیدار 
دین و دولت فزوده زو مقدار
شاه را عون در تصرف ملک 
کرده از رای او تعرف ملک
زان نکو اعتقاد و رای رزین 
شده چون خلد ملکت غزنین
به گه دور و سیر خامهٔ او 
کرده چون روی حور نامهٔ او
حور را حرز و هیکلست آن خط 
که نیابی برآن نهاد و نمط
چون سر کلک در زند به دوات 
بنویسد بصر به سمع برات
که من این نوع تا که بودستم 
نه تو دیده نه من شنیدستم
راست گویی که نامهٔ یحیست 
یا به گاه شفا دم عیسیست
پردهٔ معجزات تا بدرید 
معجزی زان صفت کسی نشنید
قلم او سخی تر از کوثر 
منظر او بهی تر از مخبر
قلمش در تجارت عالم 
بحر و کشتی و باد کرده به هم
مأمن و مأخذش نتیجهٔ جان 
منظر و مخبرش دریچهٔ جان
جان پاکش سرشته با سخنش 
بندهٔ نو زمانهٔ کهنش
تا جهانست و هست لیل و نهار 
از خط و علم باد برخوردار
که جهان را ز علم او شب و روز 
هست دی ماه خوشتر از نوروز
دین و دنیا ورا مسخر باد 
صدر دنیا ورا برادر باد

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## English translation
He who is the supporter of the kingdom,
He is the bringer of good tidings of goodness to the people.
The world of piety and the heaven of security,
The source and mother of the result of the soul.
He has become the bringer of good news of goodness to the people,
He has become the supporter for the entire kingdom.
The commander over the pillars of the kingdom,
Chosen by the king for every task.
The trusted place of the income and expenditure of the world,
Having memorized all the scrolls of the world.
Consider his beautiful handwriting the delight of the soul,
No one can attribute a fault to his letters.
Becoming visible one by one from the scroll,
Like the constellation of Gemini.
The intellect lost due to its lofty shapes,
The soul bewildered by its wondrous patterns.
If that writing is not the Artang of Mani,
Why did the writings of Muqla become discarded?
With his writing, the writing of the treasurer and the gatekeeper,
Is like a mirage compared to clear water.
The intimacy of the soul is the dots of his writing,
When he reveals the pearls from his face.
May the evil eye be far, it is very meaningful,
It is like the Artang of Mani's pen.
Word and meaning are coupled together,
Thus the intellect is agitated by his writing.
When he takes up the pen,
The crown of the throne becomes like a footstep before him.
The paper of the letter is like a garden of light,
The form of the letter is like a lock of hair on a Houri's face.
In eloquence, due to the speed of his pen,
His breath became a fire-kindling water.
The flawless wind is the product of his heart,
The justice without cruelty is the window of his heart.
Religion and the world are submitted to his breath,
Because the heart is his honored Kaaba.
Those arriving and departing, seeking bounty,
Have come running to him from every direction.
A world is comforted by his bounty,
Having found whatever was in their hearts.
His sanctuary is respected like the Kaaba,
How is his house any less than the Kaaba itself?
A pearl shell in the divine world,
Is his heart on the path of Islam.
In the midst of the sanctuary of his honor,
For the sake of increasing his glory.
When his hand becomes a companion with the pen,
He rides upon the meanings of speech.
Water, pearls, and the soul are his purity,
Clouds, sea, and mine are his generosity.
He is the king's confidant at the time of secrets,
In all affairs, he is his assistant.
He is the keeper of the secrets of the monarch and king,
Hence he is aware of the secrets of his kingdom.
Every word that came from the king's tongue,
Found refuge in the heart of his master.
The secrets of the kingdom have become known to him,
The secret of the Sultan is entirely understood by him.
There is no visible shore to his generosity,
Like his bounty, there are no clouds or sea.
The wind of his grace has blown over the country,
The fire of his wrath has turned seas into sparks.
His palm surpassed the clouds,
And made the sea pay a hundred thousand fines.
For the wheel of heaven, his connection is ancient,
For time, his awe is immense.
There is not a single person like him in the kingdom,
At the time of administration, judgment, and speech.
Aware of the secret of the king in his heart,
In his heart the secret of the kingdom is attained.
For months and years, from the coming and going of visitors,
It has become like a sanctuary for the young and old.
All have become companions with their heart's desire,
All have attained gear, horses, and saddles.
His prudence, like his writing, is of majesty,
His magic, like his wealth, is lawful.
If he puts his hidden abilities to work,
He grants substance to the whole world.
Outer knowledge has made him manifest like a smile,
Inner secrets have spoken him hidden like a wink.
His writing was the shape of the Houri's tress,
Whatever is a flaw was averse to him.
The light of his face is the garden of skill,
Every line of his writing is the enclosure of truth.
His writing is the territory of virgin meanings,
His name is the book of the foundations of remembrance.
When his pen stirs up meanings,
It mixes the painter of exaltations.
His writing and meaning, from darkness and light,
Are like the tress of a Houri on the face of a Houri.
Every blackness from him is the whiteness of the kingdom,
Every whiteness from him is the blackness of the sky.
From his black and white, for the sake of reward,
The intellect of all the trustworthy ones has become a thief.
He is both the preserver of origin, grace, and generosity,
And the keeper of the secret of religion and the sanctuary.
He protects secrets as he would his own head,
He passes the path like a venomous snake.
He leaves behind treasure like hardship,
He guards the secret like religion.
Because he knows that with the perfection of existence,
Generosity does not come nicely except in its proper place.
Because the sea, the clouds, and the mine in their granting,
Make mistakes from the path of generosity.
When did whoever digs a mine see rubies?
Where did whoever struggles find gold?
At the moment when he is sweet-tongued,
His words are like a soul to the ear.
His astuteness emerges to build,
Like an ant from the middle of the house of secrets.
The sky seeks bounty from his generosity,
The secret speaks with his judgment.
He is a secret-keeper, his honor is due to that,
He is the treasurer of the secret and the guard of the soul.
His heart has seen the events of the times,
His heart has chosen whatever is better from it.
His imagination, like the moisture of the air from the rose,
Brings forth what is in the heart.
Every moment he brings forth Zamzam and the Nile,
His hand is like the foot of Ishmael.
The cycle of the intellect's eras is his garment,
The path of men is like the lightning of his pen.
His deed is the book of John,
His pen is like the breath of Jesus.
His resolve and prudence are better than his judgment,
Becoming his helper in affairs.
He has become awake in the affairs of state and religion,
Religion and the state have increased in value from him.
He is the king's aid in managing the kingdom,
Making the kingdom known through his judgment.
From that good belief and firm judgment,
The kingdom of Ghazni has become like paradise.
At the time of the movement and turning of his pen,
His letter is made like the face of a Houri.
That writing is a talisman and amulet for the Houri,
For you will not find that structure and style.
When he dips the head of the pen into the inkwell,
Vision writes a draft to hearing.
That I, in this way, as long as I have existed,
Neither have you seen nor have I heard.
You would say truly that it is the letter of John,
Or at the time of healing, the breath of Jesus.
Until the veil of miracles was torn,
No one heard a miracle of that quality.
His pen is more generous than Kawthar,
His appearance is more beautiful than his report.
His pen, in the commerce of the world,
Has brought together the sea, the ship, and the wind.
His place of safety and source is the result of the soul,
His appearance and report is the window of the soul.
His pure soul is mixed with his speech,
The new servant of his old times.
As long as the world exists and there is night and day,
May he be endowed with writing and knowledge.
For the world, from his knowledge, night and day,
Dey is more pleasant than Nowruz.
May religion and the world be subjected to him,
May the leader of the world be his brother.

بخش ۴۴ - مدح پادشاه به ترتیب کواکب و بروج دوازده‌گانه / Section 44 - Praise of the King in the Order of the Planets and the Twelve Zodiac Signs

### 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...

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

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