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
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
(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
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.
از الوهیت زند در جاه لاف
طامع شرکت کجا باشد معاف
He (who is) in power (really) pretends to Divinity: how should one ambitious of co-partnership (with God) be saved?
زلت آدم ز اشکم بود و باه
وآن ابلیس از تکبر بود و جاه
The sin of Adam arose from the belly and sexual intercourse, and that of Iblís from pride and power.
لاجرم او زود استغفار کرد
وآن لعین از توبه استکبار کرد
Consequently, he (Adam) at once besought pardon, while the accursed (Iblís) disdained to repent.
حرص حلق و فرج هم خود بدرگیست
لیک منصب نیست آن اشکستگیست
The greed of the gullet and pudendum is in truth (a mark of) depravity; but it is not (headstrong like) ambition: it is abasement.
بیخ و شاخ این ریاست را اگر
باز گویم دفتری باید دگر
If I should relate the root and branch (the whole story) of dominion, another Book would be needed.
اسپ سرکش را عرب شیطانش خواند
نی ستوری را که در مرعی بماند
The Arabs called a restive (high-spirited) horse a “devil” (shaytán); (they did) not (give that name to) the beast of burden that stayed (quietly) in the pasture.
شیطنت گردن کشی بد در لغت
مستحق لعنت آمد این صفت
“Devilry” (shaytanat) in lexicology is (synonymous with) “rebelliousness”: this quality is deserving of execration.
صد خورنده گنجد اندر گرد خوان
دو ریاست‌جو نگنجد در جهان
There is room for a hundred eaters (guests) round a table, (but) there is not room in the (whole) world for two seekers of dominion.
آن نخواهد کین بود بر پشت خاک
تا ملک بکشد پدر را ز اشتراک
The one is not willing that the other should be on the surface of the earth; so that a prince kills his father for partaking with him (in sovereignty).
آن شنیدستی که الملک عقیم
قطع خویشی کرد ملکت‌جو ز بیم
Thou hast heard (the saying) that kingship is childless: the seeker of sovereignty has cut (the ties of) relationship because of (his) fear;
که عقیمست و ورا فرزند نیست
هم‌چو آتش با کسش پیوند نیست
For he is childless and has no son: like fire, he has no kinship with any one.
هر چه یابد او بسوزد بر درد
چون نیابد هیچ خود را می‌خورد
Whatsoever he finds he destroys and tears to pieces: when he finds nothing, he devours himself.
هیچ شو وا ره تو از دندان او
رحم کم جو از دل سندان او
Become naught, escape from his teeth: do not seek mercy from his (hard) anvil-like heart.
چونک گشتی هیچ از سندان مترس
هر صباح از فقر مطلق گیر درس
After thou hast become naught, do not fear the anvil: take lessons every morning from absolute poverty.
هست الوهیت ردای ذوالجلال
هر که در پوشد برو گردد وبال
Divinity is the mantle of the Lord of glory: it becomes a plague to any one who puts it on.
تاج از آن اوست آن ما کمر
وای او کز حد خود دارد گذر
His (God’s) is the crown (of sovereignty), ours the belt (of servitude): woe to him that passes beyond his proper bound!
فتنه‌ی تست این پر طاووسیت
که اشتراکت باید و قدوسیت
Thy peacock-feathers are a (sore) temptation to thee, for thou must needs have co-partnership (with God) and All-holiness.
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by: Reza about (category: Masnavi, Persian Poetry)
Reza is an experienced Persian instructor who has been tutoring students since 2008. He is the founder of Learn Persian Online, a tutoring company that has helped many students learn Persian, this beautiful language. He works with students individually and in group settings, he tutors both live and online Persian courses. Reza provides an individualized custom learning plan and the personalized attention that makes a difference in how people view Persian learning process.
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