M1:436 — عَقبه‌ای زین صعب‌تر در راه نیست / ای خُنک آنکِش حسد همراه نیست

Translation: There is no pass on the path more arduous than this; how blessed is one whose companion is not envy. Meaning: This verse asserts that envy is the most challenging obstacle on the human spiritual journey, and true felicity and peace belong to those who can free themselves from this vice.

I have often stated that to deeply comprehend the Masnavi, one must attend to Mawlana's primary concerns. The tale of envy (hasad) is, unequivocally, one such concern, deeply rooted in religious narratives—from the story of Cain and Abel, with which Machiavelli asserts human history began, to Joseph's brothers, about whom Mawlana himself declares: "Z-īn hasad bar Yūsuf-i Misrī chih raft / Īn hasad andar kamīn-i gurgī-st zaft" (What befell Joseph of Egypt from this envy? This envy is a huge wolf in ambush). This vice is also emphasized in the Holy Quran, where Surah Al-Falaq explicitly advises us to seek refuge in God from "the evil of the envier when he envies."

However, this envy is not merely a historical or religious matter; Mawlana himself wrestled with it. As we observe in Book Three, upon hearing news that enviers had begun spreading rumors, he recounts: "Pīsh az īn kāīn qissah tā mukhalliṣ rasad / Dūd-i gandī āmad az ahl-i hasad" (Before this tale could reach its conclusion, a foul smoke came from the people of envy). He feared these idle words might cloud the hearts of the simple-minded. This indicates that envy was an aura surrounding Mawlana's own life and that of his companions, a phenomenon entirely understandable given his perfections, which many scholars of his time lacked.

Mawlana skillfully analyzes the psychology of envy in the Masnavi. He posits that humans envy what they believe is attainable for them. We do not envy God, knowing we cannot become God. But we envy those who possess wealth, beauty, knowledge, or prestige, for in our imagination, it is conceivable that we too might attain such things. This is precisely where envy, as "aqaba-ī z-īn sa'b-tar dar rāh nīst" (no pass on the path is more difficult than this), transforms into the most arduous mountain pass on the spiritual journey. Mawlana even cites Iblis (Satan) as the prime example of envy, who envied Adam and refused to prostrate.

Yet, Mawlana does not merely dwell on the negativity of envy; he offers a positive, proactive solution: "Pas kamālī rā bi-dast āvar tu ham / K-az kamāl-i dīgarān naftī bi-gham" (So, you too acquire a perfection, so that you are not saddened by the perfections of others). This means, instead of suffering from others' achievements, strive for your own perfection. This is not only a path to overcome envy but also reveals that much of what we perceive as innate or genetic traits are, in fact, acquired and shaped by environment and culture. As psychologists like Karen Horney have suggested, if social deprivations are removed, these envious tendencies also recede. I recall myself how the so-called "feminine clamor" in gatherings was often a product of being deprived of visibility and a voice; when men found themselves in similar conditions, the same clamor arose from them.

The most crucial point, however, is that Mawlana holds two distinct views on envy, which must not be conflated: Firstly, a first-order view, in which envy is considered a vice stemming from narcissism, excessive desire, and ill-will. In this regard, it is our duty to shun it and purify ourselves from it, as he himself states: "Khāk bar sar kun hasad rā hamchu mā" (Cast dust on envy, as we do). This aligns with the Quranic injunction to seek refuge from "the evil of the envier when he envies."

Secondly, there is a second-order view, which looks at the world from a higher perspective, as if through the eyes of God. In this view, envy, like greed, heedlessness (ghaflat), and even war, is an inherent and ineradicable part of the cosmic order. Mawlana explicitly declares: "Pas sutūn-i īn jahān khwud ghaflat ast / Hūshyārī-yi īn jahān rā āfat ast" (So the pillar of this world is heedlessness itself; awareness is an affliction to this world). He continues: "Z-ān jahān andak tarashshuh mīrasad / Tā naghrat z-īn jahān hirṣ u hasad / Chūn tarashshuh bīshtar gardad zi ghayb / Na hunar mānd dar īn 'ālam na 'ayb" (From that world, little emanation arrives, so that greed and envy are not removed from this world. If more emanation were to come from the unseen, neither virtue nor vice would remain in this world). This implies that this world is sustained by these very heedlessness, greed, and envy, and if awareness were to become excessive, life as we know it would collapse. This philosophical perspective transforms envy into one of the "pillars of life" and "torches that keep this world illuminated," extinguishing only on the Day of Judgment. Hafez, too, in this context, suggests: "Ghamnāk nabāyad būd az ta'n-i hasūd, ay dil / Shāyad kih chu vābīnī khayr-i tu dar īn bāshad" (Do not be sad from the taunts of the envier, O heart; perhaps, when you reflect, your good lies therein) for sometimes envy in this world can be a source of good. These two perspectives are entirely distinct: one prescribes action, the other describes the structure of the world.

Key takeaways

• Envy (hasad) is the most formidable pass on the spiritual path, hindering one's pursuit of true perfection.
• Mawlana considers envy a central issue due to its deep religious roots (Cain and Abel, Joseph's brothers) and his own personal experiences with it.
• Envy arises towards achievements or qualities that individuals perceive as attainable for themselves, not towards absolute divine perfections.
• Mawlana's proactive solution to overcome envy is to strive for one's own perfections, thereby avoiding distress over the perfections of others.
• Mawlana holds two distinct perspectives on envy: on one hand, it is a vice to be shunned; on the other, it is an enduring part of the cosmic order through which the world is managed.