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5
499-523

  • 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.
  • که بلغزد کوه از چشم بدان  ** یزلقونک از نبی بر خوان بدان 

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

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

  • 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).
  • تا بیامد آیت و آگاه کرد  ** کان ز چشم بد رسیدت وز نبرد 

  • (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;
  • گر بدی غیر تو در دم لا شدی  ** صید چشم و سخره‌ی افنا شدی 

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

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

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

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

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

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

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

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

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

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

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

  • (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.
  • سبق رحمت‌راست و او از رحمتست  ** چشم بد محصول قهر و لعنتست 

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

  • 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.
  • کو نتیجه‌ی رحمتست و ضد او  ** از نتیجه‌ی قهر بود آن زشت‌رو 

  • 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 یکتاست این پنجاه تاست  ** حرص شهوت مار و منصب اژدهاست 

  • 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.
  • حرص بط از شهوت حلقست و فرج  ** در ریاست بیست چندانست درج 

  • He (who is) in power (really) pretends to Divinity: how should one ambitious of co-partnership (with God) be saved?
  • از الوهیت زند در جاه لاف  ** طامع شرکت کجا باشد معاف 

  • The sin of Adam arose from the belly and sexual intercourse, and that of Iblís from pride and power. 520
  • زلت آدم ز اشکم بود و باه  ** وآن ابلیس از تکبر بود و جاه 

  • Consequently, he (Adam) at once besought pardon, while the accursed (Iblís) disdained to repent.
  • لاجرم او زود استغفار کرد  ** وآن لعین از توبه استکبار کرد 

  • The greed of the gullet and pudendum is in truth (a mark of) depravity; but it is not (headstrong like) ambition: it is abasement.
  • حرص حلق و فرج هم خود بدرگیست  ** لیک منصب نیست آن اشکستگیست 

  • If I should relate the root and branch (the whole story) of dominion, another Book would be needed.
  • بیخ و شاخ این ریاست را اگر  ** باز گویم دفتری باید دگر