In the *Hadiqat al-Haqiqah*, Sanai characterizes longing (*shawq*) as a spiritual mount (*buraq*) that compels the soul to seek liberation when the material world becomes its prison. This longing ignites an inner fire that consumes the conventional intellect (*aql*), soul (*jan*), and body (*tan*), freeing the spiritual seeker from natural constraints. Sanai distinguishes between 'the longing of taste' (*shawq-i dhawq*), which can lead to spiritual trials, and 'the longing of longing' (*shawq-i shawq*), which offers divine intimacy and nourishment.

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## Original content
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از پس این براق شوق بود 
شوق در گردنش چو طوق بود
آفرینش چو گشت زندانش 
پس خلاصی طلب کند جانش
آتشیش از درون برافروزند 
که ازو عقل و جان و تن سوزند
تا که خود یار عشق خودبین است 
بوتهٔ توبه از پی این است
هرکه را کوی عشق او تازه ست 
توبه ای از کلید دروازه ست
شوق بی یار خود سرور بود 
یار خود از خدای دور بود
شوق ذوقت به دوزخ اندازد 
شوق شوقت چو حور بنوازد
چون برون رفت جان ز دروازه 
دل کهنه ازو شود تازه
صورت از بند طبع باز رهد 
دل ودیعت به روح باز دهد
افتد از سیر جان بی اندازه 
از زمین تا به عرش آوازه
کرد کز باد شوق و درد رود 
بر زن ار بگذرد چو مرد رود
هرچه در راه فتنه انگیزد 
همه اش از پیش راه برخیزد
از پی پایتابه ای بشکوه 
پشم رنگین شود به پیشش کوه
آتش او ز بهر بالا را 
ببرد آب روی دریا را
چون مر او را ازو برانگیزند 
اختران پیش او فرو ریزند
دیدهٔ او چو نور ره بیند 
شمس در جنب او سیه بیند
بد و نیک اندر آن جهان نبود 
خاک و خورشید و اختران نبود
هرکه را عشق کوی او باشد 
در دلش جست و جوی او باشد
آسمانی دگرش گردانند 
بر زمینی دگرش بنشانند
هر دمش نقش کفر دین گردد 
هر نفس آسمان زمین گردد
هر زمان شوید از پی تگ و پوی 
جبرئیلش به آب حیوان روی
خرد از نعرهٔ دلش کالیو 
هیزم برق نعل اسبش دیو
آدمی سوز گشته از پی راه 
مالک درد او به آتش آه
سر آهش ندارد ایچ صبور 
پی او در نیابد ایچ غیور
نعل اسبش چو گرد بندازد 
جبرئیلش حنوط جان سازد
او روان گشته سوی عالم نیست 
باد فریاد کن که یک دم بیست
مصطفی ایستاده بر ره اوی 
از سر لطف رب سلم گوی
اندر آویزد از پی اشراف 
از درونش ترازوی انصاف
آب در راه او خلیل زند 
مقرعش جان جبرئیل زند
همه را باز خود رساند به خود 
کایچ یک را ازو نیامد بد
همه هستند و از همه همه دور 
در نبی خوانده ای تصیرالامور
زو بد و نیک قوت و حولست 
امر او ما یبدل القول است
امر او را تغیری نبود 
خلق را جز تحیری نبود
بغض و حقد از صفات او دورست 
غضب آن را بود که مقدورست
اوست قادر به هرچه خواهد خواست 
هرچه خواهد کند که حکم او راست

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## English translation
After this was the Buraq of longing,
Longing was like a collar around its neck.
When creation became its prison,
Then its soul sought liberation.
They kindle a fire from within,
That from it intellect, soul, and body are burned.
As long as the friend of love is self-seeing,
The crucible of repentance is for this purpose.
Whoever's lane of love is fresh,
Repentance is the key to the gate.
Longing without the Beloved would be joy,
The Beloved himself would be far from God.
Longing for your pleasure throws you to hell,
Longing for your longing caresses you like a houri.
When the soul went out from the gate,
The old heart becomes fresh from it.
Form is released from the bond of nature,
The heart gives back the trust to the spirit.
From the journey of the soul without measure,
A cry falls from the earth to the Throne.
It made it so that from the wind of longing and pain it goes,
If it passes over a woman, it goes like a man.
Whatever stirs up trial in the path,
It all rises from before the path.
From the foot-wrap of majesty,
Colored wool becomes a mountain before it.
Its fire, for the sake of the high,
Takes away the dignity of the sea.
When they rouse him from him,
Stars fall down before him.
His eye, when it sees the light of the path,
Sees the sun as black beside it.
Bad and good were not in that world,
Soil and sun and stars were not.
Whoever has love in his lane,
Has the search for Him in his heart.
They turn him into another heaven,
They seat him on another earth.
Every moment the pattern of disbelief becomes religion,
Every breath heaven becomes earth.
Every moment he washes for the sake of striving,
Gabriel washes his face with the water of life.
Intellect is bewildered by the shout of his heart,
The demon is the firewood for the lightning of his horse's shoe.
A burner of man he has become for the path,
Malik of his pain at the fire of a sigh.
No patient one has the end of his sigh,
No jealous one finds his track.
When the shoe of his horse throws up dust,
Gabriel makes it the balm for the soul.
He has started walking toward the world of non-existence,
The wind crying out: 'Wait for a moment!'
Mustafa standing on his path,
From the peak of kindness saying 'Lord, grant peace'.
There hangs for the sake of nobility,
Inside him the scale of justice.
Water on his path is struck by Khalil,
His scourge is struck by the soul of Gabriel.
He returns all to himself,
For not one bad thing came from him.
All are, and yet far from all,
In the Book you have read 'to Him all affairs return'.
From Him is bad and good, strength and power,
His command is 'the word is not changed'.
His command has no change,
For the people there is nothing but bewilderment.
Malice and spite are far from His attributes,
Wrath is for that which is decreed.
He is powerful over whatever He wills to want,
Whatever He wills He does, for the judgment is His.

بخش ۷۴ - فی الشّوق / Section 74 - On Longing

In Section 8 of the Hadiqat al-Haqiqah, Sanai explores the paradoxical and transformative nature of divine love (Eshgh). He characterizes love as a force that unites opposites, describing it as 'water that kindles fire' and 'fire that consumes water.' Sanai emphasizes that true love liberates the soul from the constraints of the physical body, comparing the spiritual seeker to a wise bird that breaks its bodily cage (مرغ دانا قفس شکن باشد). This section establishes the fundamental Sufi view of love as an active, purifying power that demands the sacrifice of the ego and worldly attachments to achieve true spiritual flight.

Sanai's Characterization of Love (Eshgh) and the Lover in the Hadiqat

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The Station of Longing (Shawq) in Sanai's Hadiqat al-Haqiqah

In Section 9 of the Hadiqat al-Haqiqah, Sanai uses the allegory of a dying lover who smiles in his final moments to illustrate the perfection of spiritual love (Eshgh). When questioned about his joy, the lover explains that when the Divine Beloved removes the veil, true lovers gladly surrender their physical existence. Through this narrative, Sanai emphasizes that divine love transcends human agency, physical dimensions, and rationality. He explicitly states that 'intellect on the path of love is mad' (عقل در راه عشق دیوانه است), reinforcing the Sufi doctrine that the rational mind and the ego must be joyfully annihilated to achieve true spiritual realization.

The Allegory of the Smiling Dying Lover in Sanai's Hadiqat

In Section 14 of the Hadiqat al-Haqiqah, Sanai contrasts the superficial claim (دعوی) of love with its true meaning (معنی), arguing that genuine spiritual love requires proof (برهان) through action rather than mere words. He declares that 'being a lover is the work of brave men; it is not by claim but by proof' (عاشقی کار شیرمردانست / نه به دعویست بل به برهانست). By emphasizing that love demands selflessness (بیخودی) and profound existential sacrifice—metaphorically described as the 'blood of the heart' (خون دل)—Sanai establishes the core Sufi principle that traversing the spiritual path requires rigorous action and the annihilation of the ego, transcending simple intellectual discourse.

Love as Action and Proof (Burhan) in Sanai's Hadiqat

In the Hadiqat al-Haqiqah, Sanai establishes the foundational Sufi concept that divine love (hubb) transcends both conventional intellect (aql) and formal religious boundaries (din and kufr). He describes spiritual lovers as those who put 'intellect in the sleeve and life in the hand' (عقل در آستین و جان بر دست), sacrificing worldly rationality, religion, and disbelief to approach the Divine. This conceptualization posits that the intellect is limited and must be bypassed or discarded in the pursuit of true spiritual union, serving as a primary prerequisite for later developments in Persian Sufi poetry.

The Transcendence of Love over Intellect and Orthodoxy in Sanai's Hadiqat

In Section 13 of the Hadiqat al-Haqiqah, Sanai presents the allegory of a young man who follows a beautiful woman on the road and passionately claims to have fallen in love with her. To test his sincerity, the woman tells him that her even more beautiful sister is walking just behind them. When the young man eagerly turns around to look, the woman strikes him, exposing his claim as false. She rebukes him, declaring that a true lover would never turn their gaze away from their beloved. Through this narrative, Sanai illustrates the fundamental Sufi principle that true spiritual love (Ishq) demands absolute, undivided devotion to the Divine. Any distraction or wandering desire reveals the seeker's love to be superficial and lacking the true 'burning' of spiritual devotion.

The Allegory of the False Lover's Distraction in Sanai's Hadiqat

In Section 11 of the *Hadiqat al-Haqiqah*, Sanai characterizes love (*eshgh*) as a state of complete selflessness (*bikhodi*) and self-transcendence (*bikhwishi*). He asserts that true love bestows eternal spiritual life, declaring that anyone who is brought to life by love will never die ('هرکه از عشق زنده گشت نمرد'). Additionally, Sanai contrasts the mere verbal form (*surat*) of love and intellect with their true meaning (*ma'ni*), which acts as a spiritual touchstone, and emphasizes that those captive to their own ego cannot worship the 'idol of love' (*bot-i eshgh*).

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