### The Metaphor
In Section 35 of the *Hadiqat al-Haqiqah*, Sanai employs a stark organic metaphor to justify military force: 'The kingdom, like a garden, does not laugh (flourish) pleasantly / Until the fire-like spearhead weeps (strikes).' 

### Symbolic Meaning
- **The Garden (Kingdom):** Represents the state in a condition of peace, joy, and prosperity.
- **The Weeping Spear (Military Force):** The 'tears' of the spear refer to the blood of enemies or the act of striking. 
- **The Paradox:** Sanai argues that the beauty and peace of the 'garden' are structurally dependent on the harshness of the 'fire.' This suggests that deterrence and active defense are not just necessary evils but the foundational prerequisites for civil happiness.

The Metaphor of the Garden and the Spear in Sanai's Statesmanship

### 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....

The Dual Roles of Scholars and the Military in Sustaining the State in Sanai's Section 38

### Overview
In Section 35 of the *Hadiqat al-Haqiqah*, Sanai discusses the concept of statesmanship (*siyasat*), focusing on the necessity of military deterrence, severe discipline, and decisive physical force to ensure the peace and prosperity of the kingdom.

### Key Themes
- **The Paradox of Peace and Force:** Sanai uses the garden metaphor ('ملک چون بوستان نخندد خوش / تا نگرید سنان چون آتش') to argue that a kingdom cannot flourish in peace and joy unless its military forces ('the fire-like spearhead') are active and ready to strike.
- **The Decisive Elimination of Enemies:** The king is urged to unsheathe his blades and stain them with the blood of hostile forces. Sanai cautions against showing leniency or weakness to haughty rebels (*گردنان*), asserting that old grievances (*کین دیرینه*) should serve as powerful motivators for military action.
- **Distinguishing Valor from Cowardice:** On the day of battle (*روز هیجا*), true warriors skilled in the spear and mace (*مرد رمح و ع...

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## Original content
<div dir="rtl" style="text-align: right; line-height: 2; margin-top: 0.5rem;">

ملک چون بوستان نخندد خوش 
تا نگرید سنان چون آتش
بکن از خون دشمن آلوده 
تیغهای نیام فرسوده
حلهٔ لعل پوش ناچخ را 
هیزم افزای صحن دوزخ را
کین دیرینه در دل آر تمام 
کان قوی باعثیست بر اقدام
دین نگوید که تیغ بر دون زن 
گردن گردنان گردون زن
دلشان جز نیام تیغ مدار 
این شرف ز آسمان دریغ مدار
زانکه از روی لاف روز مصاف 
نتوان کرد پشت کاف چو قاف
روز هیجا که صلح جنگ شود 
نام بد دل ز بیم ننگ شود
مرد رمح و عمود و تیر و سنان 
زود پیدا شود ز مرد سه نان
دشمنان را به زیر پای درآر 
گردن سرکشان به دار برآر
باز دل چون دو بال باز کند 
تیغ کوتاه را دراز کند
سیرت احمدی و طبع گریغ 
صورت یوسفی و آینه میغ
خصم دین را به تیغ بر در پوست 
که دو سر در یکی کله نه نکوست
سر که باشد سزای خاره و خشت 
سوی بالش بری نباشد زشت
تنگ باشد یکی جهان و دو شاه 
تنگ باشد یکی سپهر و دو ماه
خوشهٔ ملک پخته شد خو کن 
جامهٔ تخت کهنه شد نو کن
جد تو کو به هند هر باری 
بت صورت شکست بسیاری
تو به جد همچو جد میان در بند 
بت معنی شکن کنون یک چند
بت صورت اگر ممات دلست 
بت معنی به سومنات دلست
دل مؤمن چو کعبه دان بدرست 
زمزم و رکن او مبارک و چست
لیک حرص و غرور و شهوت و کین 
حسد و بغض و آنچه هست چنین
هر یکی آفت از درون نهاد 
هست یک بت به صورت و بنیاد
ای شهنشاه عادل غازی 
تیغ در نه چو احمد تازی
کعبه را از بتان مطهر کن 
شمع توحید را منور کن
قصد هندوستان کافر کن 
گل این بام و بوم ششدر کن
چکنی پنج روزه در غم و یاس 
لذت چار طبع و پنج حواس
مر ترا بنده عنصرست و فلک 
شش و پنج و چهار و سه دو و یک
شش جهت را به عالم تجرید 
یک جهت کن چو عالم توحید
پنج حس را به قدر و رای بلند 
از سوی چهار طبع در دربند
سه قوی را مده غذای سرشت 
قوتشان ده ز باغ هشت بهشت
دو جهان را به زیر حکم در آر 
یک خرد را به مصطفی بسپار

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## English translation
The kingdom does not smile happily like a garden
Until the fire-like spearhead weeps.
Stain with the enemy's blood
The swords that have worn out in their scabbards.
Clothe the battle-axe in a ruby robe,
Let it add fuel to the courtyard of hell.
Bring old hatred fully into your heart,
For that is a powerful motive for action.
Religion does not say to strike the sword upon the low;
Strike the necks of the haughty of the world.
Do not keep their hearts anywhere but in the scabbards of swords;
Do not withhold this honor from heaven.
Because out of mere boasting on the day of battle,
One cannot bend the back of the letter Kaf like Qaf.
On the day of battle when peace turns to war,
The name of the coward becomes synonymous with shame.
The man of spear, mace, arrow, and spearhead
Is quickly distinguished from the man of three loaves of bread.
Bring the enemies under your feet;
Raise the necks of the rebellious to the gallows.
When the falcon of the heart spreads its two wings,
It makes the short sword long.
The character of Muhammad and a fleeing nature,
The beauty of Joseph and a clouded mirror.
Flay the skin of the enemy of religion with the sword,
For two heads in one hat is not good.
If a head is fit for rock and brick,
Is it not ugly if you bring it to a pillow?
One world is too narrow for two kings;
One sky is too narrow for two moons.
The harvest of the kingdom is ripe, harvest it;
The garment of the throne has grown old, renew it.
Your ancestor who, every time in India,
Broke many physical idols—
You, with effort like your ancestor, gird up your loins;
Break the spiritual idols now for a while.
If the physical idol is the death of the heart,
The spiritual idol is in the Somnath of the heart.
Know the believer's heart to be truly like the Kaaba,
Its Zamzam and cornerstone blessed and firm.
But greed, pride, lust, and malice,
Envy, hatred, and whatever is like these,
Each is an inner plague,
And is an idol in form and foundation.
O just, warrior emperor,
Strike with the sword like Muhammad the Arab.
Purify the Kaaba from idols;
Illuminate the candle of Monotheism.
Set out for the land of non-believing India;
Make the clay of this roof and land a dead end.
Why do you spend these five days in grief and despair,
Enjoying the four temperaments and five senses?
To you, the elements and the sphere are servants:
Six, five, four, three, two, and one.
In the world of detachment, make the six directions
Unidirectional like the world of Monotheism.
With your high stature and wisdom, lock up the five senses
From the side of the four temperaments.
Do not feed the three powers with earthly nature;
Give them nourishment from the garden of the eight heavens.
Bring the two worlds under your command;
Surrender your single intellect to Mustafa.

بخش ۳۵ - در سیاست پادشاه / Section 35 - On the Statesmanship of the King

Root URL: https://ganjoor.net/
Source URL: https://ganjoor.net/

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