In Section 10 of *Hadiqat al-Haqiqah*, Hakim Sana'i explores the cosmological role of the intellect (*aql*) by identifying it as the foundational cause of both form (*surat*) and primal matter (*hayula*). He asserts that by the eternal divine command, form is placed within the primal matter of the universe. Sana'i suggests that the essence of this speechless cosmic existence consists of the primal matter of intellect and soul, establishing the intellect not merely as a human cognitive faculty, but as a primordial principle that structures physical reality.

Intellect as the Cause of Form (Surat) and Primal Matter (Hayula) in Hadiqat al-Haqiqah

In the *Hadiqat al-Haqiqah*, Sanai asserts the subordination of human intellect (*'aql*) to the spiritual authority and guidance of the Prophet. He portrays the intellect not as an independent, self-sufficient authority, but as a schoolchild (*dabistani*) or servant (*rahi*) in the school of the Prophet's guidance. Sanai argues that any prosperity or cleverness the intellect possesses is derived from the Prophet's spiritual influence, meaning human reason must submit to prophetic revelation to avoid going astray.

The Subordination of Intellect to Prophetic Guidance in the Hadiqat al-Haqiqah

In Section 4 of Hadiqat al-Haqiqah, Sana'i employs a profound metaphor by portraying the 'rational soul' (نفس گویا) and the 'noble intellect' (عقل شریف) as the 'parents' of the subtle, spiritual world (جهان لطیف). By commanding the reader to serve these spiritual parents and not rebel against them, Sana'i maps the religious and moral obligation of filial piety onto the philosophical necessity of nurturing, respecting, and being guided by one's rational and intellectual faculties.

Metaphor of Universal Parents as Soul and Intellect in Hadiqat al-Haqiqah

In Section 3, Chapter 4 of the *Hadiqat al-Haqiqah*, Hakim Sana'i characterizes the intellect (*aql*) as the 'Sultan of Creation' and the 'shadow of God' (*saye-ye khoda*). He emphasizes the intellect's divine authority and alignment with God's will, noting its direct submission to the divine command. Furthermore, Sana'i establishes an epistemological hierarchy by asserting that the intellect is inherently superior to lower faculties such as physical senses (*hess*), analogical reasoning (*qiyas*), and illusion (*wahm*).

The Intellect as the Shadow of God and Sultan of Creation in Hadiqat al-Haqiqah

### Overview
In Section 39 of the *Hadiqat al-Haqiqah*, Sanai outlines a fundamental Sufi psychological and ontological principle: the highest human and cosmic faculties—namely, the intellect (*'aql*) and true religion or faith (*din*)—are the last to manifest chronologically, despite being the ultimate purpose of creation.

### Key Principles
1. **Temporal Lateness (*Ta'akhkhur-e Zamani*):** In human development, passion (*hava*) and natural disposition (*tab'*) develop first. The invitation of the intellect (*da'wat-e 'aql*) is the final stage to emerge.
2. **Pedagogical Analogy:** Sanai compares this progression to a young girl who first plays with a doll (*lu'bat*) before eventually growing up to desire a real child (*farzand*). The lower stage serves as a necessary prerequisite and preparation for the higher.
3. **Cosmic and Natural Order:** Just as flowers bloom before the nightingale sings, the physical and biological realm must be fully established before spiritual and intel...

Sanai's Concept of the Temporal Lateness of Intellect and Humanity

In Section 25 of the *Hadiqat al-Haqiqah*, Sana'i outlines a clear distinction between love/friendship based on intellect (*aql*) and that based on ignorance (*jahl*) or fleeting passion (*hava*). He asserts that love rooted in intellect is stable and enduring, whereas the affection of an ignorant person is volatile, unstable, and unreliable (metaphorically compared to a rolling bead). Sana'i also introduces the metaphor of friends and enemies representing medicine (*dawa*) and disease (*da'*), suggesting that social relationships must be guided by wisdom and discernment rather than emotional whims.

Sana'i's Distinction Between Intellectual Love and Ignorant Friendship in Section 25

In Section 5 of Hadiqat al-Haqiqah, Sanai outlines a symbiotic framework for social and spiritual order by pairing Intellect ('Aql) and Justice ('Adl) as two foundational pillars:

1. **Intellect as the Champion of Divine Law (Shari'a):** Intellect acts as the champion (*qahraman*) that guides, sustains, and protects religious and spiritual truth.
2. **Justice as the Guardian of the State (Mulk):** Justice acts as the beautifier (*mashatah*) and watchman (*pasban*) of the worldly kingdom, ensuring its survival and preventing chaos and oppression.

Sanai asserts that a ruler must master their physical desires (*tan*) to maintain political integrity and prevent moral decay within the state.

The Interdependent Roles of Justice and Intellect in Sanai's Ethical Philosophy

In the *Hadiqat al-Haqiqah*, Hakim Sana'i emphasizes the foundational role of the intellect (*aql*) in spiritual and religious life. He asserts that true religion is dependent on the intellect, referencing the principle that 'whoever has no intellect has no religion.' To underscore its paramount cosmic and theological importance, Sana'i invokes the famous Prophetic tradition (Hadith) stating that 'The first thing that God Almighty created was the intellect,' thereby establishing *aql* as the primordial creation and the essential prerequisite for grasping faith.

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## Original content
ذکر العقل اوجب لان نتائجه اعجب، من لا عقل له لادین له، قال النبی صلی اللٰه علیه وآله وسلم: اول ما خلق اللٰه تعالی العقل.

## English translation
Mentioning the intellect is most necessary because its results are the most wondrous; whoever has no intellect has no religion. The Prophet, peace and blessings of God be upon him and his family, said: 'The first thing that God Almighty created was the intellect.'

بخش ۱ - فی صفة العقل واحواله وافعاله و غایة عنایته و سبب وجوده / Section 1 - On the Attributes of the Intellect, Its States, Its Actions, the Ultimate Goal of Its Providence, and the Reason for Its Existence

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The Primacy of Intellect (Aql) in Sana'i's Hadiqat al-Haqiqah

## Original content
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هرچه در زیر چرخ نیک و بدند 
خوشه چینان خرمن خردند
چون درآمد ز بارگاه ازل 
شد بدو راست کار علم و عمل
هم کلید امور در دستش 
هم ره امر بسته در هستش
مایهٔ نیک و سایهٔ بد اوست 
سبب بود و هست و باشد اوست
در حروفی که پردهٔ نقلست 
آخر شرع اول عقلست
از برای صلاح دولت و دین 
چشم عقل اولیست آخر بین
مر ترا عقل جمله بنماید 
آنچه رفت آنچه هست و آنچ آید
سخن عقل صوت و حرفی نیست 
زآنکه تاریکی از شگرفی نیست
هرکجا نطق عقل بر زد دم 
حرف و آواز در خزد به عدم
عقل هم گوهر است و هم کانست 
هم رسولست و هم نگهبانست
خشک بندی ندید نیکوتر 
هیچ خاموش ازو سخن گوتر
جسم را جان و بردباری ده 
نفس را علم بخش و یاری ده
نه ز روی فسون و افسانه 
سخنی گویمت حکیمانه
مشرق و مغربی که عقل تراست 
فوق نی تحت نی و نی چپ و راست
مشرق آفتاب عقل ازل 
مغرب او خدای عز وجل
دور بینی شناسد این معنی 
کز خرد همچو جهل بر در نی
کاندرین منزل فریب و هوس 
هست بهر شکست بند و قفس
عقل در منزل ازل ز اول 
آخرش اولست همچو ازل
که برین روی پشت دین آمد 
آن چنان بود وین چنین آمد
زان درین بارگاه انده و غم 
از پی شادی بنی آدم
علت فهم و وهم و هوش آمد 
که برهنه برهنه پوش آمد
غیب را بهر دولت دو سرای 
گاه پوشیده گه صریح نمای
شده بی هیچ عیب و ریب و شکی 
عقل و معقول و عاقل این سه یکی
عقل در راه حق دلیل تو بس 
عقل هر جایگه خلیل تو بس
چنگ در زن به عقل تا برهی 
ورنه گردی به هر رهی چو رهی
کن مکن در پذیرد از فرمان 
پس به جان گوید این بکن مکن آن
خوانده از قدر صایبان عرب 
ذات او را مدبر الاقرب
عقل فعال نام او کرده 
پنج حس را غلام او کرده
حس و اطباع خوانده او را میر 
نفس کلی ورا بسان وزیر
فیض او نقشهای جافی شوی 
فعل او نفسهای صافی جوی
فیض او در صفا سکینهٔ روح 
فضل او در وفا سفینهٔ نوح
از پی مصلحت نه بهر هوس 
بیشتر میل او بود به دو کس
یا به تأیید خسرو عادل 
یا به توحید عالم عامل
ارچه او جوهر این دو کس عرضند 
لیکن او را متابع غرضند
بر مجرد رعایتش بیش است 
بر خلیفت عنایتش بیش است
زانکه بی این دو ملک و دین نبود 
هرکجا آن نباشد این نبود
انس دارد همیشه با زهاد 
زانکه زهاد برتر از عباد
جوهری همچو عقل باید و بس 
کز پی نفس کم زند چو نفس
وارث رسم شرع و دین باشد 
از ازل تا ابد چنین باشد
زیرکان را در این سرای کهن 
هیچ غمخواره ای مدان چو سخن
عقل را گر سوی تو هست قرار 
جان حکمت فزای را مگذار
از جهالت ترا رهاند عقل 
به حقیقت ترا رساند عقل
مر ترا عقل دستگیر بس است 
عقل راه ترا خفیر بس است
عقل مر نفس را دهد پیغام 
کای ز من مر ترا درود و سلام
هرکه مر عقل را بینبوید 
از حدیثش همه نکت روید
مرد عاقل همیشه تندارست 
مرد جاهل ذلیل و غمخوارست
دل جاهل ز طمع باشد پر 
طمع از مال خلق جمله ببر
آز خود را به زیر پای درآر 
عقل را جوی و جهل را بگذار
آز چون اژدهاست مردم خوار 
تا نداری تو آز خود را خوار
آز مانند خوک و خرس شناس 
آز بگذار و از کسی مهراس
سینهٔ تو درین هوس دایم 
چون سرابست و وهم ازو هایم

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## English translation
Whatever good and bad exists under the wheel of heaven,
Are gleaners of the harvest of intellect.
When it arrived from the court of eternity,
The work of knowledge and action was set right by it.
Both the key to affairs is in its hand,
And the path of the command is bound in its existence.
It is the essence of good and the shadow of bad,
It is the cause of what was, is, and will be.
In the letters that are the veil of tradition,
The end of religious law is the beginning of intellect.
For the betterment of state and religion,
The eye of intellect is foremost in seeing the end.
Intellect will reveal everything to you:
What has passed, what is, and what will come.
The speech of intellect is not of sound and letter,
Because darkness is not from greatness.
Wherever the speech of intellect breathes forth,
Letter and sound creep away into non-existence.
Intellect is both the jewel and the mine,
It is both the messenger and the guardian.
A better dry block was never seen,
No silent one is more eloquent than it.
It gives life and patience to the body,
It gives knowledge and assistance to the soul.
Not by way of magic and fable,
I tell you a wise word:
The East and West that your intellect has,
Are neither above, nor below, nor left, nor right.
The East of the sun of intellect is pre-eternity,
Its West is God, the Glorious and Exalted.
A far-sighted person recognizes this meaning,
That one should not be at the door of intellect as of ignorance.
For in this station of deceit and desire,
It exists to break the bonds and the cage.
Intellect in the station of pre-eternity from the beginning,
Its end is its beginning, just like pre-eternity.
That on this face the back of religion came,
That was such, and this became such.
Thus in this court of sorrow and grief,
For the sake of the joy of the children of Adam.
It became the cause of understanding, imagination, and intelligence,
That the naked one became the coverer of the naked.
The unseen, for the fortune of both realms,
Sometimes it conceals, sometimes it reveals clearly.
Becoming without any flaw, doubt, and uncertainty,
The intellect, the intelligible, and the intelligent—these three are one.
Intellect in the path of truth is sufficient as your guide,
Intellect in every place is sufficient as your intimate friend.
Grasp onto intellect so that you may be saved,
Otherwise, you will wander in every path like a slave.
It accepts the 'do' and 'do not' from the command,
Then it tells the soul: 'Do this, do not do that.'
The Sabeans of the Arabs, out of respect, have called
Its essence 'the Closest Manager'.
They named it the Active Intellect,
Making the five senses its slaves.
Sense and nature have called it the prince,
The Universal Soul is like a minister to it.
Its grace washes away harsh forms,
Its action seeks pure souls.
Its grace in purity is the tranquility of the spirit,
Its bounty in faithfulness is the Ark of Noah.
For the sake of expedience, not out of desire,
Its inclination is mostly toward two people:
Either to the support of the just king,
Or to the monotheism of the practicing scholar.
Although it is a substance and these two are accidents,
Yet they are followers of its purpose.
Its observance of the immaterial is greater,
Its favor towards the caliph is greater.
Because without these two, state and religion would not exist,
Wherever that is not, this will not be.
It always has intimacy with the ascetics,
Because the ascetics are higher than the worshippers.
A substance like intellect is needed and that is all,
That goes after the ego less, like breath.
It is the heir of the custom of religious law and faith,
From pre-eternity to post-eternity it is so.
For the clever ones in this ancient house,
Know no sympathizer like speech.
If intellect has a dwelling towards you,
Do not forsake the wisdom-increasing soul.
Intellect saves you from ignorance,
Intellect brings you to the truth.
Intellect is sufficient as your helper,
Intellect is sufficient as the guard of your path.
Intellect gives a message to the soul:
'O you, from me greetings and peace be upon you.'
Whoever seeks the fragrance of intellect,
From his speech, all subtle points grow.
The intelligent man is always healthy,
The ignorant man is abject and sorrowful.
The heart of the ignorant is full of greed,
Cut off all greed from the wealth of people.
Bring your greed under your feet,
Seek intellect and abandon ignorance.
Greed is like a man-eating dragon,
As long as you do not hold your greed in contempt.
Recognize greed as like a pig and a bear,
Abandon greed and do not fear anyone.
Your chest, in this desire constantly,
Is like a mirage, and imagination is wandering from it.

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