In Section 81 of the *Hadiqat al-Haqiqah*, Sanai defines *karama* (spiritual miracles) as the internal transformation and spiritual awakening of the mystic rather than mere external wonders. Sanai describes how the seeker's soul is liberated from the physical world, allowing them to perceive the spiritual realm (*malakut*). He argues that the spiritual path demands the annihilation of the ego (*kharabi*) rather than outward rhetoric, enabling the mystic's tongue to speak on behalf of Divine Truth. Under this state, the mystic receives divine protection and possesses a spiritual authority that subjugates worldly tyrants like Pharaoh.

The Concept of Karama and Spiritual Awakening in Hadiqat al-Haqiqah

In Section 53 of the *Hadiqat al-Haqiqah*, Hakim Sanai employs the transition of spring (*rabī‘*) as a primary metaphor for spiritual resurrection and the divine revival of the dead heart (*iḥyā’ al-qulūb*). Alluding to the Quranic command *fanẓur* ('look then' at the signs of mercy), Sanai portrays the flowering of spring as an external manifestation of inner spiritual expansion (*sharḥ al-ṣadr*). This framework establishes the natural world as a mirror of the soul, where the physical spring reflects the awakening of the human spirit by divine breath.

Spring as a Metaphor for Spiritual Resurrection in Sanai's Hadiqa

In Section 16 of the Hadiqat al-Haqiqah, Sana'i introduces the fundamental Sufi concept of the heart (دل, dil) as a spiritual faculty that must be actively purified. He posits that the heart receives spiritual light from the soul (جان, jan), but only if it is washed of falsehood and frivolity. Sana'i employs stark imagery—such as a crow attempting to hunt a peacock—to demonstrate that a spiritually blackened or negligent heart is incapable of comprehending exalted divine truths. This establishes the earnest purification of the heart as the primary prerequisite for spiritual awakening and receiving divine light.

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## Original content
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جد زند بوسه بر ستانهٔ دل 
هزل نبود کلید خانهٔ دل
دل به رشوت پذیرد از جان نور 
کی بود زیردست رضوان حور
وزن سر همچو وزن سر سبکست 
برگ دل همچو برگ گل تنکست
بر در اهل دل به وقت طعام 
گندمی گزدمی بود ز حرام
چون نشویی همی دل از باطل 
رقم گازران منه بر دل
دل که باشد سیاه چون پر زاغ 
صید طاووس کی کند در باغ
دل آنکس که هست بر تن شاه 
جانش را هست جامهٔ درگاه
باز چشم تو در ره اسباب 
هست سوی شراب و جامهٔ خواب
چند باشی به غفلت ای بد رگ 
دل تو در گل و تو خفته چو سگ
چو سگ آبستنی تو ای جاهل 
سگ دیوانه داری اندر دل
خوی و طبع بد سگان داری 
همچو سگ توشه استخوان داری
سگ دیوانه را بکش به عذاب 
زانکه اندر ره درنگ و شتاب
هرکه را او گزید هم برجای 
شود از بیم گربه سگ بچه زای
ذره ای نور اگر به دست آری 
بی تعب جسر نار بگذاری
ور نداری تو نور نار شوی 
پیش پروردگار خوار شوی
از در تن ترا به منزل دل 
نیست جز درد دل دگر حاصل
راه جسم تو سوی منزل جان 
حایلی دان تو زین چهار ارکان
پر و بال خرد ز جان زاید 
از تن تیره جان و دل ناید
باطن تو دل تو دان بدرست 
هرچه جز باطن تو باطل تست
موضع دین دلست و مغز و دماغ 
همچو بزر و فتیله نور چراغ
دل بود همچو شمس انجم سوز 
که تواند نمود چهره به روز
دل که بر نفس مهتری یابد 
بر همه سروران سری یابد
نه چنان دل که از پی دنیی 
بفروشد به اندکی عقبی
اصل حرص و نیاز دل نبود 
مایهٔ دل ز آب گل نبود
دل که باشد چنین امانی دوست 
نه دلست آنکه هست پارهٔ گوشت
دل که باشد ز تو امانی خواه 
نبود از حال ایزدی آگاه
پاره ای گوشت گنده باشد و بس 
که مر آنرا به کس ندارد کس
بد شود تن چو دل تباه بود 
ظلم لشکر ز ضعف شاه بود
چون سر ظلم و جور دارد شاه 
برگشاید به ظلم دست سپاه
ستم اندر جهان نه ز آب و گلست 
این همه ظلمها ز کبر دلست
گر دلت نیستی به صورت زاغ 
همه طاوس گیردی به چراغ
کوش تا دلت چون قلم گردد 
پیش از آن کت امل الم گردد
عاشقان را برای جستن نام 
نز برای حصول لذت و کام
یک عتاب و به رفق فرقد خاک 
یک حدیث و دو جامه در بر چاک
زان همه کارهات بی نورست 
کز تو تا نور راه بس دورست
با چنین دل سفر سقر باشد 
سفله از گرگ و سگ بتر باشد
سگ بیوسنده گرگ درنده ست 
سفله سالوس و لوس خر بنده ست
پس درین راه توشه از جان ساز 
نه ز دلق و عصا و انبان ساز
خویشتن در فکن به زورق دین 
که از این ره رسی به علیین

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## English translation
Seriousness kisses the threshold of the heart
Frivolity is not the key to the house of the heart
The heart accepts light from the soul as a bribe
How can a houri be under the control of Ridwan?
The weight of the secret is light like the weight of the head
The leaf of the heart is thin like a rose petal
At the door of the people of the heart, at mealtime
A grain of wheat from the unlawful is like a scorpion
Since you do not wash the heart of falsehood
Do not put the mark of the bleachers upon the heart
The heart that is black as a crow's feather
How can it hunt a peacock in the garden?
The heart of him who is the king over the body
His soul wears the robe of the court
Yet your eye, on the path of material causes
Is directed toward wine and nightclothes
How long will you be in negligence, O vile-veined one?
Your heart in the mud, and you asleep like a dog
You are like a pregnant dog, O ignorant one
You hold a rabid dog within your heart
You possess the evil temper and nature of dogs
Like a dog, your provision is bones
Kill the rabid dog in torment
Because on the path of delay and haste
Whoever it bites, on the spot
Out of fear of the cat, gives birth to a puppy
If you obtain a speck of light
You will cross the bridge of fire without fatigue
And if you have no light, you will become fire
You will be disgraced before the Creator
From the door of the body to the station of the heart
You have no harvest other than heartache
The path of your body toward the station of the soul
Consider these four elements as a barrier
The wings and feathers of intellect are born from the soul
From the dark body, neither soul nor heart emerge
Know truly that your inward being is your heart
Whatever is other than your inward being is your falsehood
The place of religion is the heart, the brain, and the mind
Like the oil and the wick for the light of the lamp
The heart is like the star-burning sun
Which can show its face in the day
The heart that gains mastery over the ego
Finds lordship over all chiefs
Not such a heart that for the sake of the world
Sells the hereafter for a little
The root of greed and need is not the heart
The substance of the heart is not from water and clay
A heart that is such a lover of vain desires
Is not a heart, it is but a piece of flesh
The heart that seeks vain desires from you
Is not aware of the divine state
It is merely a rotten piece of flesh
That no one considers as anything
The body becomes bad when the heart is ruined
The tyranny of the army is from the weakness of the king
When the king has tyranny and oppression in his head
The army opens its hands to oppression
Oppression in the world is not from water and clay
All these tyrannies are from the pride of the heart
If your heart were not in the form of a crow
It would catch all peacocks by the lamp
Strive so that your heart becomes like a pen
Before your hope becomes pain
For lovers to seek a name
Not for obtaining pleasure and desire
One reproach, and gently the Farqad is dust
One tale, and two garments torn on the breast
Therefore all your deeds are without light
For from you to the light the way is very far
With such a heart, the journey is to Hell
A base person is worse than a wolf or a dog
The expectant dog is a tearing wolf
The base person is hypocritical, insipid, and a slave to donkeys
Therefore, on this path, make provision from the soul
Not from the patched cloak, the staff, and the wallet
Throw yourself into the boat of religion
For by this path you will reach the highest heavens

بخش ۱۶ - اندر معنی دل و جان و درجات آن ذکرالقلب انفع لان شأنه رافع / Section 16 - On the Meaning of the Heart and Soul and Their Degrees: The Mention of the Heart is More Beneficial Because Its Status is Exalted

In Sanai's *Hadiqat al-Haqiqah*, the mirror of the heart (آینه دل) is a fundamental metaphor for spiritual receptiveness. Sanai describes how the heart is naturally designed to reflect the divine, but becomes obscured by the rust of hypocrisy, discord, and disbelief. To restore its reflective power, the seeker must polish it using certainty and sincere faith. A purified heart does not contain or own the forms it reflects; rather, it becomes a clear medium for experiencing the divine light of Truth.

The Metaphor of the Mirror of the Heart in the Hadiqat al-Haqiqah

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The Purification and Exaltation of the Heart (دل) in Sana'i's Hadiqat

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از در تن که صاحب کلهست 
تا به دل صدهزار ساله رهست
هست بر سالکان به وقت رحیل 
همچو موسی و خصم و منزل نیل
لیک بر وی چو بسته گردد کار 
نار گردد به عاقبت دینار
تا خدای آن رهی که در بندست 
همچو زنجیر در هم افگندست
پاره ای راه نیک داری پیش 
از در نفس تا در دل خویش
راه دل مر ترا نه این راهست 
عقل از آن قاصرست و کوتاهست
راه جسم تو سوی دل بمثل 
هست چون حیز و منزل اول
که همی هردمی ز رنجوری 
گفتی ای مکه وه که بس دوری
نقش مکه سه حرف دل تنگست 
جز به رفتن هزار فرسنگست
هست بر سالکان به وقت بسیچ 
راه دل را چو زلف زنگی پیچ
لیک بر وی چو گرم گشت آتش 
راه گردد چو طبع زنگی خوش
آنکه ره را به جد نگیرد پیش 
همچو زنگی بماند او درویش
وانکه رفت از سر طرب در ره 
همچو زنگی بود به دل ابله
دین ندارد کسی که اندر دل 
مر ورا نیست مغز دل حاصل
این چنین پر خلل دلی که تراست 
دد و دامند با تو زین دل راست
پاره ای گوشت نام دل کردی 
دل تحقیق را بحل کردی
تو ز دل غافلی و بی خبری 
دگرست آن دل و تو خود دگری
دل بود راه آن جهانی تو 
لیک دل را ز ده ندانی تو
پر و بال خرد ز دل باشد 
تن بی دل جوال گل باشد
خشک و بی بر بمانده اندر گل 
چون برند از درخت خرما دل
باطن تو حقیقت دل تست 
هرچه جز باطن تو باطل تست
دین ز دل خیزد و خرد ز دماغ 
دین چو روز آمد و خرد چو چراغ
آفتابی بباید انجم سوز 
به چراغ تو شب نگردد روز
آن چنان دل که وقت پیچاپیچ 
جز خدای اندرو نباشد هیچ
نه چنان دل که از پی تلبیس 
هست مردار گلخن ابلیس
دل یکی منظریست ربانی 
اندرو طرح و فرش نورانی
از سر جهل و روی نادانی 
حجرهٔ دیو را چه دل خوانی
هست معراج دل به وقت فراغ 
قاب قوسین عقل و شرع دماغ
از در چشم تا به کعبهٔ دل 
عاشقان را هزار و یک منزل
خاص خواند هزار و یک نامش 
عام داند هزار و یک دامش
آنکه بودند خواجه صاحب دل 
پیش رفتند از تو صد منزل
بنشستد بر بساط سماط 
تو بمانده پیاده هم به رباط
اصل هزل و مجاز دل نبود 
دوزخ خشم و آز دل نبود
دل که او را سر بدست و بهست 
دل مخوانش که آن نه دل که دهست
دل که با چیز این جهان شد خویش 
دان که زان دل دلی نیاید بیش
اینت غبنی که یک رمه جاهل 
خوانده شکل صنوبری را دل
این که دل نام کرده ای به مجاز 
رو به پیش سگان کوی انداز
دل که بر عقل مهتری دارد 
نه به شکل صنوبری دارد
دل که با مال و جاه دارد کار 
این سگی دان و آن دو را مردار

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## English translation
From the door of the body, which possesses a crown,
To the heart is a journey of a hundred thousand years.
For seekers at the time of departure, it is
Like Moses, the enemy, and the station of the Nile.
But when affairs become blocked for him,
Ultimately, the dinar turns into fire.
Until God intertwines that path which is bound,
Like a chain thrown together.
You have a considerable portion of the good path ahead,
From the door of the ego to the door of your own heart.
Your path to the heart is not this path;
The intellect is deficient and falls short of it.
The path of your body toward the heart, as an example,
Is like the weakling and the first stage.
Who continuously, at every moment from affliction,
Would say: 'O Mecca, alas, how very far you are!'
The shape of Mecca is three narrow letters,
Yet in traveling there it is a thousand parasangs.
For the seekers, at the time of preparation,
The path of the heart is full of twists like a Zangi's hair.
But when the fire grows warm upon him,
The path becomes pleasant like a Zangi's nature.
He who does not earnestly undertake the path,
Will remain impoverished like a Zangi.
And he who travels the path out of mere mirth,
Will be a fool at heart, like a Zangi.
He has no religion, the one who in his heart,
Has not attained the marrow (core) of the heart.
A heart so full of defects as yours,
Makes wild beasts and predators equal to you through this heart.
You have named a piece of flesh the 'heart',
You have let go of the true heart of realization.
You are negligent and unaware of the heart,
That heart is something else, and you yourself are something else.
The heart is your path to that (other) world,
But you do not know the heart from the village mud.
The wings and feathers of intellect are from the heart;
A body without a heart is a sack of mud.
It remains dry and fruitless in the mud,
When they cut the core (heart) from the date palm.
Your inward reality is the truth of your heart,
Anything other than your inward reality is your falsehood.
Religion arises from the heart, and intellect from the brain,
Religion is like the day, and intellect like a lamp.
A star-burning sun is required,
With your lamp, the night will not turn into day.
Such a heart is one that, in times of turmoil,
Contains nothing within it except God.
Not a heart that, through deception,
Is the carrion of the furnace of Satan.
The heart is a divine panorama,
Within it are luminous designs and carpets.
From sheer ignorance and the face of foolishness,
Why do you call the chamber of the demon a 'heart'?
The ascension of the heart at the time of freedom,
Is the 'two bow-lengths' of intellect and the law of the brain.
From the door of the eye to the Kaaba of the heart,
Lovers have a thousand and one stages.
The elite call it a thousand and one names,
The commoner knows it as a thousand and one snares.
Those who were the masters, possessors of the heart,
Have advanced a hundred stages ahead of you.
They have sat at the spread of the banquet,
While you have remained a foot-soldier even at the inn.
The root of mockery and metaphor is not the heart,
The hell of wrath and greed is not the heart.
A heart that is inclined towards worse and better,
Do not call it a heart, for that is not a heart but a village.
A heart that becomes familiar with the things of this world,
Know that from such a heart, nothing more of a heart will emerge.
What a deception it is that a flock of ignorant people,
Have called the pine-cone shape the 'heart'!
This which you have metaphorically named a heart,
Go and throw it before the dogs of the alley.
The heart that holds mastery over the intellect,
Does not have a pine-cone shape.
The heart that concerns itself with wealth and status,
Consider it a dog, and those two as carrion.

بخش ۱۷ - اندر جان و دل و تن گوید / Section 17 - On the Soul, Heart, and Body, He Speaks

In Jalaluddin Rumi's Masnavi, the tale of the Roman and Chinese painters serves as a profound allegory for spiritual epistemology and the purification of the soul. In the story, the Chinese painters represent exoteric scholars who accumulate outward forms, knowledge, and dogmas, spending their time acquiring intricate colors and designs. In contrast, the Roman painters represent Sufi mystics who focus solely on polishing their hearts to a mirror-like finish, removing the rust of worldly attachments. When the king removes the curtain dividing them, the Romans' polished wall perfectly reflects the Chinese painters' magnificent artwork with even greater brilliance. Rumi uses this narrative to illustrate that a purified heart directly reflects divine truth and spiritual beauty without the need for intermediary forms or discursive reasoning.

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