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  • گر رهایی بایدت زین چاه تنگ  ** ای برادر رو بر آذر بی‌درنگ 
  • If thou hast need of deliverance from this narrow dungeon (the world), O brother, go without delay (and cast thyself) on the fire.

  • مکر حق را بین و مکر خود بهل  ** ای ز مکرش مکر مکاران خجل  495
  • Regard God's contrivance and abandon thine own contrivance: oh, by His contrivance (all) the contrivance of contrivers is put to shame.

  • چونک مکرت شد فنای مکر رب  ** برگشایی یک کمینی بوالعجب 
  • When thy contrivance is naughted in the contrivance of the Lord, thou wilt open a most marvellous hiding-place,

  • که کمینه‌ی آن کمین باشد بقا  ** تا ابد اندر عروج و ارتقا 
  • Of which hiding-place the least (treasure) is everlasting life (occupied) in ascending and mounting higher.

  • در بیان آنک هیچ چشم بدی آدمی را چنان مهلک نیست کی چشم پسند خویشتن مگر کی چشم او مبدل شده باشد به نور حق که بی یسمع و بی یبصر و خویشتن او بی‌خویشتن شده 
  • Explaining that no evil eye is so deadly to a man as the eye of self-approval, unless his eye shall have been transformed by the Light of God, so that “he hears through Me and sees through Me,” and (unless) his self shall have become selfless.

  • پر طاوست مبین و پای بین  ** تا که س العین نگشاید کمین 
  • Do not regard thy peacock-feathers but regard thy feet, in order that the mischief of the (evil) eye may not waylay thee;

  • که بلغزد کوه از چشم بدان  ** یزلقونک از نبی بر خوان بدان 
  • For (even) a mountain slips (from its foundations) at the eye of the wicked: read and mark in the Qur’án (the words) they cause thee to stumble.

  • احمد چون کوه لغزید از نظر  ** در میان راه بی‌گل بی‌مطر  500
  • From (their) looking (at him), Ahmad (Mohammed), (who was) like a mountain, slipped in the middle of the road, without mud and without rain.

  • در عجب درماند کین لغزش ز چیست  ** من نپندارم که این حالت تهیست 
  • He remained in astonishment, saying, “Wherefore is this slipping? I do not think that this occurrence is empty (of meaning),”

  • تا بیامد آیت و آگاه کرد  ** کان ز چشم بد رسیدت وز نبرد 
  • Until the Verse (of the Qur’án) came and made him aware that this had happened to him in consequence of the evil eye and enmity (of the unbelievers).

  • گر بدی غیر تو در دم لا شدی  ** صید چشم و سخره‌ی افنا شدی 
  • (God said to the Prophet), “Had it been any one except thee, he would at once have been annihilated: he would have become the prey of the (evil) eye and in thrall to destruction;

  • لیک آمد عصمتی دامن‌کشان  ** وین که لغزیدی بد از بهر نشان 
  • But there came (from Me) a protection, sweeping along (majestically), and thy slipping was (only) for a sign.”

  • عبرتی گیر اندر آن که کن نگاه  ** برگ خود عرضه مکن ای کم ز کاه  505
  • Take a warning, look on that mountain, and do not expose thy (petty) leaf (to destruction), O thou who art less than a straw.

  • تفسیر و ان یکاد الذین کفروا لیزلقونک بابصارهم الایه 
  • Commentary on “And verily those who disbelieve wellnigh cause thee to slip by their (malignant) eyes.”

  • یا رسول‌الله در آن نادی کسان  ** می‌زنند از چشم بد بر کرکسان 
  • “O Messenger of Allah, some persons in that assembly (of the unbelievers) smite with their (evil) eye the vultures (flying aloft).

  • از نظرشان کله‌ی شیر عرین  ** وا شکافد تا کند آن شیر انین 
  • By their looks the head of the lion of the jungle is cloven asunder, so that the lion makes moan.

  • بر شتر چشم افکند هم‌چون حمام  ** وانگهان بفرستد اندر پی غلام 
  • He (such an one) casts on a camel an eye like death, and then sends a slave after it,

  • که برو از پیه این اشتر بخر  ** بیند اشتر را سقط او راه بر 
  • Saying, ‘Go, buy some of the fat of this camel’: he (the slave) sees the camel fallen dead on the road.

  • سر بریده از مرض آن اشتری  ** کو بتگ با اسب می‌کردی مری  510
  • (He sees) mortally stricken by disease the camel that used to vie with a horse in speed;

  • کز حسد وز چشم بد بی‌هیچ شک  ** سیر و گردش را بگرداند فلک 
  • For, without any doubt, from envy and (the effect of) the evil eye the celestial sphere would alter its course and revolution.”

  • آب پنهانست و دولاب آشکار  ** لیک در گردش بود آب اصل کار 
  • The water is hidden and the water-wheel is visible, yet as regards (the wheel's) revolution the water is the source of action.

  • چشم نیکو شد دوای چشم بد  ** چشم بد را لا کند زیر لگد 
  • The remedy of the evil eye is the good eye: it makes the evil eye naught beneath its kick.

  • سبق رحمت‌راست و او از رحمتست  ** چشم بد محصول قهر و لعنتست 
  • (Divine) mercy has the precedence (over Divine wrath): it (the good eye) is (derived) from (Divine) mercy, (while) the evil eye is the product of (Divine) wrath and execration.

  • رحمتش بر نقمتش غالب شود  ** چیره زین شد هر نبی بر ضد خود  515
  • His (God's) mercy overcomes His vengeance: hence every prophet prevailed over his adversary;

  • کو نتیجه‌ی رحمتست و ضد او  ** از نتیجه‌ی قهر بود آن زشت‌رو 
  • For he (the prophet) is the result of (Divine) mercy and is the opposite of him (the adversary): that ill-favoured one was the result of (Divine) wrath.

  • حرص بط یکتاست این پنجاه تاست  ** حرص شهوت مار و منصب اژدهاست 
  • The greed of the duck is single, (but) this (greed of the peacock) is fiftyfold: the greed of lust is (only) a snake, while this (greed for) eminence is a dragon.

  • حرص بط از شهوت حلقست و فرج  ** در ریاست بیست چندانست درج 
  • The duck's greed arises from the appetite of the gullet and pudendum, (but) twenty times as much (greed) is included in (the ambition to) rule.