In the supplications of Sana'i's *Hadiqat al-Haqiqah*, spiritual progress and hope are centered on the concepts of divine generosity (*karam*) and grace/favor (*fazl*). The seeker acknowledges absolute dependence on God, noting that while humans are easily checkmated by their lower selves, divine generosity is the only true source of guidance. Furthermore, because human judgment of what is beneficial is flawed, the seeker surrenders personal desires, requesting that God bestow what He knows is best ('آنچه دانی که آن بهست آن ده').

The Themes of Divine Generosity (Karam) and Grace (Fazl) in Sana'i's Supplications

In Book 3, Section 7 of Jalaluddin Rumi's *Masnavi*, a man continuously repeats "Allah" in his prayers until Satan mocks him for never receiving God's verbal reply of "Labbayk" (Here I am). Despondent, the man stops praying, but a divine messenger appears in a dream to explain that his very urge and ability to say "Allah" is itself God's response. Rumi uses this allegory to teach a foundational Sufi concept: earnest supplication, spiritual longing, and the pain of seeking the Divine are instilled by God's grace. The worshipper's prayer is the divine pull in action, meaning the act of calling upon God is already God's ultimate answer.

Saying 'Allah' as God's 'Labbayk' in the Masnavi

In Persian Sufi literature, particularly in Sana'i's *Hadiqat al-Haqiqah*, supplication (*munajat*) is grounded in the concept of *ajz* (utter human helplessness) and reliance on divine grace. The seeker acknowledges that human efforts and deeds are inherently flawed and that any righteous action or spiritual correction must be enabled by God ('تو کنی فعل من نکو در من'). Consequently, the seeker pleads for divine hand-holding (*دستگیری*) and mercy rather than relying on personal merit or strength.

Google

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

ای روان همه تنومندان 
آرزو بخش آرزومندان
تو کنی فعل من نکو در من 
مهربان تر ز من تویی بر من
رحمتت را کرانه پیدا نیست 
نعمتت را میانه پیدا نیست
آنچه بدهی به بنده دینی ده 
با رضای خودش قرینی ده
دلم از یاد قدس دین خوش کن 
نسبت باد و خاکم آتش کن
از تو بخشودنست و بخشیدن 
وز من افتادنست و شخشیدن
من نیم هوشیار مستم گیر 
من بلخشیده ام تو دستم گیر
از تو دانم یقین که مستورم 
پرده پوشیت کرده مغرورم
راندهٔ سابقت ندانم چیست 
خواندهٔ خاتمت ندانم کیست
عاجزم من ز خشم و خوشنودیت 
نکند نیز لابه ام سودیت
دل گمراه گشت انابت جوی 
مردم دیده شد جنابت شوی
دل گمراه را رهی بنمای 
مردم دیده را دری بگشای
که ننازد ز کارسازی تو 
که بترسد ز بی نیازی تو
ای به رحمت شبان این رمه تو 
چه حدیثست ای تو ای همه تو
ای یکی خدمت ستانه ت را 
گرگ و یوسف نگارخانه ت را
تو ببخشای بر گل و دل ما 
که بکاهد غم دل از گل ما
تو نوازم که دیگران زفتند 
تو پذیرم که دیگران گفتند
چه کنم با جز از تو هم نفسی 
مرده ایشان مرا تو یار بسی
چه کنم زحمت تویی و دویی 
چون یقین شد که من منم تو تویی
چه کنم با تو تف و دود همه 
چون تو هستی باد بود همه
باد نعمای تست بود جهان 
ای زیان تو به که سود جهان
من ندانم که آن چه کس باشد 
کز تو او را بخیره بس باشد
کس بود زنده بی عنایت تو 
یا توان زیست بی رعایت تو
آنکه با تست سوزکی دارد 
وآنکه بی تست روزکی دارد
آنچه گفتی مخور بخوردم من 
وآنچه گفتی مکن بکردم من
با تو باشم درست شش دانگم 
بی تو باشم ز آسیا بانگم
از غم مرگ در زحیرم من 
جان من باش تا نمیرم من
چه فرستی حدیث و تیغ به من 
من کیم از تو ای دریغ به من
با قبول تو ای ز علت پاک 
چبود خوب و زشت مشتی خاک
خاک را خود محل آن باشد 
کز ثنای تواش زبان باشد
عز تو ذل خاک را برداشت 
خاک را تا به عرش سربفراشت
گر ندادی کلام دستوری 
که برد نامت از سر دوری
خلق را هیچ زهره آن بودی 
که ترا بر مجاز بستودی
چه گشاید ز عقل و مستی ما 
که مه ما و مه بود و هستی ما
به خودی مان کن از بدیها پاک 
چه بود پیش پاک مشتی خاک
بیش حکمت خود ار خرد باشم 
من که باشم که نیک و بد باشم
بد ما نیک شد چو پذرفتی 
بد شود نیک ما چو نگرفتی
بدو نیکم همه تویی یارب 
وز تو خود بد نیاید اینت عجب
آن کسی بد کند که بدکارست 
از تو نیکی همه سزاوارست
نیک خواهی به بندگان یکسر 
بندگان را خود از تو نیست خبر
اندرین پردهٔ هوا و هوس 
جهل ما عذرخواه علم تو بس
گر سگی کرده ایم اندر کار 
نه تو شیری گرفته ای بگذار
بر در فضل و حضرت جودت 
بهر انجاز لطف موعودت
آنچه نسبت به تست توفیرست 
وآنچه از فعل ماست تقصیر است

</div>

## English translation
O soul of all corporeal beings,
Bestower of desires to those who long.
You make my actions good within me,
You are more kind to me than I am to myself.
No shore can be found for Your mercy,
No middle can be found for Your blessings.
Whatever You give to a servant, give him faith,
And join it with Your own satisfaction.
Gladden my heart with the holy remembrance of religion,
Turn the relation of my wind and dust into fire.
From You comes pardoning and giving,
And from me, falling and stumbling.
I am not sober, take me as one drunk,
I have slipped, take my hand.
I know for certain that I am concealed by You,
Your veiling of my faults has made me proud.
I do not know what Your past decree has driven,
I do not know who Your final caller is.
I am helpless before Your wrath and Your pleasure,
Nor will my pleading profit You.
The strayed heart has sought repentance,
The pupil of the eye has washed away impurity.
Show a path to the strayed heart,
Open a door to the pupil of the eye.
Lest it boast of Your providence,
Lest it fear Your independence.
O Shepherd of this flock by Your mercy,
What talk is this? O You, O all is You!
O One, the service of Your threshold,
Is the wolf and Joseph of Your gallery.
Have mercy on our clay and our heart,
So that the sorrow of the heart may decrease from our clay.
Caress me, for others are harsh;
Accept me, for others have spoken.
What shall I do with any companion but You?
They are dead; for me, You are friend enough.
Why should I bear the trouble of 'me' and 'twoness',
When it became certain that I am I, and You are You?
What shall I do with all this heat and smoke before You,
Since when You exist, all else is wind?
The existence of the world is the wind of Your bounty,
O Your loss is better than the profit of the world!
I know not who that person might be,
Who could vainly be satisfied without You.
Can anyone be alive without Your favor,
Or can one live without Your care?
He who is with You has a little burning love,
And he who is without You has a miserable day.
What You said 'do not consume,' I consumed,
And what You said 'do not do,' I did.
With You, I am complete and sound;
Without You, I am but a noise from a mill.
I am in distress from the grief of death,
Be my soul, so that I may not die.
Why do You send me words and a sword?
Who am I to receive them from You? Alas for me!
With Your acceptance, O You who are free from defect,
What does the good or bad of a handful of dust matter?
Does the dust itself have the capacity,
That its tongue should praise You?
Your glory lifted up the humbleness of the dust,
And raised the dust all the way to the Throne.
If Your word had not given permission,
Who would bring Your name from such a distance?
Would creatures have any daring,
To praise You even metaphorically?
What can come of our intellect and our drunkenness,
Which is neither our moon, nor our month, nor our existence?
By Your selfhood, purify us from evils,
What is a handful of dust before the Pure?
Before Your wisdom, even if I am intellect,
Who am I to be good or bad?
Our bad became good when You accepted it,
Our good becomes bad if You do not receive it.
My bad and good are all You, O Lord,
And from You no evil comes, what a wonder!
He who does evil is the evielder,
From You, only goodness is fitting.
You wish well to the servants altogether,
Though the servants themselves know nothing of You.
Within this veil of passion and desire,
Our ignorance is excuse enough for Your knowledge.
If we have behaved like a dog in our work,
You have not behaved like a lion; let it pass.
At the door of Your grace and the presence of Your generosity,
For the fulfillment of Your promised kindness,
What is attributed to You is abundance,
And what is from our action is deficiency.

بخش ۶۸ - در مناجات گوید / Section 68 - In Supplication, He Speaks

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

از تو زاری نکوست زور بدست 
عور زنبور خانه شور بدست
زور بگذار و گرد زاری گرد 
تا ز فرق هوا برآری گرد
زانکه داند خدای از سر حدق 
کز تو زورست زور و زاری صدق
چون تو دعوی زور و زر داری 
دیده را کور و گوش کر داری
روی و زر سرخ و جامه رنگارنگ 
نام تو ننگ جوی و صلح تو جنگ
بر در حق به گرد زاری گرد 
که به زاری شوی درین در فرد
این نه از وام توختن باشد 
بی نیازی فروختن باشد
قدرتش را به چشم عجز مبین 
خواجه آزاد کن مباش چنین
تا به خود قایمی بپوش و بخور 
ور بدو دایمی بدوزد و مدر
هرچه هست ای عزیز هست از وی 
بود تو چون بهانه یاوه مگوی
بی تو گل مسجدست و با تو کنشت 
با تو دل دوزخ است و بی تو بهشت
بی تو خود کارها همه کرده است 
با تو کرهٔ نه پرورده است
تو تویی مهر و کین از آن آمد 
تو تویی کفر و دین از آن آمد
بنده ای باش بی نصیبه و چیر 
که فرشته نه گرسنه ست و نه سیر
از تو بیم و امید دولت راند 
چون تو رفتی امید و بیم نماند
بوم چون گرد کاخ شه گردد 
شوم و بدروز و پر گنه گردد
چون قناعت کند به ویران جای 
پر او به بود که فر همای
ز آب و آتش زیان پذیرد مشک 
نافهٔ مشک را چه تر و چه خشک
چه مسلمان چه گبر بر در او 
چه کنشت و چه صومعه بر او
گبر و ترسا و نیکو و معیوب 
همگان طالبند و او مطلوب
نیست علت پذیر ذات خدای 
تو به علت کنون چه جویی جای
مهر دین برنیاید از تلقین 
مه فرو شد چو تافت نور یقین
پارسا گر به است او را به 
پادشا گر بدست ما را چه
تو نکوکار باش تا برهی 
با قضا و قدر چرا ستهی
اندرین منزلی که یک هفته ست 
بوده تابوده آمده رفته ست
لفظ یسعی بخوان که اندر نشر 
طرقوا گوی مؤمن است به حشر
مصطفی گفت خه از آن مه شد 
دست موسی خلیل اوه شد
واو اوه وفای دینش داد 
رتبت و قربت یقینش داد
پس چو واو از میان اوه رفت 
مانده آه مجرد اینت شگفت
آه ماندست یادگاری ازو 
ملت او نبود کاری ازو
پیش تا صور در دهد آواز 
خویشتن را بکش به تیغ نیاز
گر پذیرند گشتی آسوده 
ورنه انگار بوده نابوده
بر در بی نیازی از که و مه 
گر تو باشی وگرنه او را چه
روز بهر خروس کی پاید 
چون شود وقت خور برون آید
چه وجودت به نزد او چه عدم 
مثل تو بر درش نیاید کم
چون برون تاخت چشمهٔ روشن 
حاجتی نایدش به مقرعه زن
این همه طمطراق آب و گلست 
ورنه آنجا که محض جان و دلست
چه کند طرقوی مشتی خس 
طرقو گوی نور خویشش بس
آن چراغ ترا به تست امید 
خود برآید به تافتن خورشید
صرصر این شمع را بننشاند 
جان او نیم عطسه بستاند
پس دراین کوچه نیست راه شما 
راه اگر هست هست آه شما
همه از راه بندگی دورید 
چون خزان سال و ماه مغرورید
چون تو گه نیک باشی و گه بد 
ترست از خود بود امید به خود
پس چو شد روی عقل و شرم سپید 
رو تو یکسان شمار بیم و امید

</div>

## English translation
From you, supplication is beautiful, and force is ugly;
The naked one in the hornet's nest makes a clamor.
Leave power aside and go around supplication,
So that you may raise dust from the head of passion.
For God knows from the depth of the eye
Whether your power is mere force, or your supplication is sincere.
When you claim power and gold,
You keep your eyes blind and your ears deaf.
Your face and gold are red, your clothes colorful,
Your name seeks shame, and your peace is war.
At the door of Truth, go around supplication,
For through supplication you will become unique at this door.
This is not like paying off a debt;
It is showing off self-sufficiency.
Do not look at His power with the eye of helplessness;
O master, be free, do not be like this.
As long as you stand by yourself, clothe and feed yourself;
But if you are eternal through Him, let Him sew and do not tear.
Whatever exists, O dear one, exists from Him;
Your existence is but an excuse, do not speak vanity.
Without you, the clay is a mosque; with you, it is a temple;
With you, the heart is hell; without you, it is heaven.
Without you, all tasks are already done;
With you, not even a colt has been raised.
You are you; love and hatred came from that;
You are you; disbelief and faith came from that.
Be a servant without share or dominance,
For the angel is neither hungry nor full.
From you, fear and hope drive fortune;
Once you are gone, neither hope nor fear remains.
When an owl wanders around the king's palace,
It becomes ill-omened, miserable, and full of sin.
When it is content with a ruined place,
Its feathers become better than the glory of the Huma bird.
Musk receives harm from water and fire,
But what does it matter to the musk-pod whether it is wet or dry?
Whether Muslim or Zoroastrian at His door,
Whether temple or monastery before Him.
The Zoroastrian, the Christian, the good, and the flawed,
All are seekers, and He is the sought.
The essence of God accepts no cause;
Why do you now seek a place through cause?
The seal of religion does not come from instruction;
The moon set when the light of certainty shone.
If the devout is good, it is good for him;
If the king is bad, what is it to us?
Be a doer of good so you may be saved;
Why do you contend with destiny and decree?
In this abode which lasts but a week,
Since time immemorial, others have come and gone.
Read the word 'yasaa' (strives), for in the resurrection,
The one who calls 'make way' is the believer at the gathering.
Mustafa said 'khah' (bravo) and became greater than the moon;
The hand of Moses' friend became 'awwah' (sighing).
The letter 'waw' of 'awwah' gave him loyalty of faith;
It gave him the rank and closeness of certainty.
Then when 'waw' left the middle of 'awwah',
Only the bare 'ah' (sigh) remained—how wondrous!
A sigh remains as a souvenir of him;
His creed had no other task of him.
Before the trumpet sounds,
Slay yourself with the sword of neediness.
If they accept, you become tranquil;
If not, consider the existed as non-existed.
At the door of Self-Sufficiency, what does it matter of the great or small
Whether you exist or not?
When does the day wait for the rooster?
When the time of the sun comes, it shines forth.
Whether your existence is before Him or your non-existence,
The likes of you at His door are never few.
When the bright spring gushes out,
It has no need for a herald.
All of this is the pomp of water and clay;
Otherwise, where there is pure soul and heart,
What can the herald's cry of a handful of weeds do?
Its own light is herald enough for it.
That lamp of yours has hope in you,
But the sun rises by its own shining.
The gale cannot blow out this candle;
A mere half-sneeze takes away its life.
Therefore, your path is not in this alley;
If there is a path, it is your sigh.
You are all far from the path of servitude;
You are proud year and month like autumn.
Since you are sometimes good and sometimes bad,
Your fear should be from yourself, and your hope in yourself.
Then, when the face of intellect and shame turns white,
Go and count fear and hope as equal.

بخش ۲۳ - اندر تضرّع و عجز / Section 23 - On Supplication and Helplessness

In Section 22 of the *Hadiqat al-Haqiqah*, Sanai discusses the absolute independence (*bi-niyazi*) of God, stating that God's essence is entirely transcendent and indifferent to human belief (*din*), disbelief (*kufr*), obedience (*ta'at*), or disobedience (*ma'siyat*). Sanai argues that true independence for humans lies in recognizing their absolute neediness (*niyaz*) and helplessness before God, urging the seeker to abandon reliance on intellect (*aql*) or physical effort and instead cling to the Divine truth (*haqiqat*).

The Concept of Divine Independence and Human Supplication in Section 22 of Hadiqat al-Haqiqah

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

This Reference node represents the source used by the Literature-to-1Cademy migration agent.

Learn Before

Related

Learn After