M6:190 — لیک از چشم بد زهراب دم / زخمهای روح‌فرسا خورده‌ام

Translation: But from the evil eye, venom-breathed, I have received soul-wearing wounds.

Meaning: Mowlana confesses that due to the spiritual injuries inflicted by envy and the malevolent gaze, he is unable to express his full truth freely, as these insidious forces have left him with deep, soul-consuming wounds.

This verse, “But from the evil eye, venom-breathed, / I have received soul-wearing wounds,” unveils a crucial inner riddle of Rumi's expressive style. Here, Mowlana directly addresses the reason for his caution and enigmatic narration, particularly when praising his spiritual partner, Husam al-Din Chalabi. He confesses that he has suffered “soul-wearing wounds” from the “evil eye, venom-breathed”—an eye whose very breath drips poison. These are not physical injuries; they are wounds that erode the soul, exhaust the spirit, and strip one of the ability to speak unreservedly. This expression reveals how deeply Mowlana believed in the reality and destructive power of envy and the evil eye, and how much he himself was affected by it.

I have often stated that while Mowlana was not indifferent to the affairs of the outer world, his primary concern was always the 'human condition'—the eternal state of being. Nevertheless, he was profoundly aware of adverse social and psychological influences. This is where the issue of namus-hā-ye pusīde (rotten conventions or shames) becomes evident. These are invisible chains shackling the spirit, preventing individuals from expressing their inner truths; not due to external fear, but because of peculiar considerations stemming from baseless customs and norms.

Mowlana, in this context, draws a parallel between himself and Abu Talib, the Prophet Muhammad’s uncle. According to the Sunni narrative—which Mowlana here appears to endorse—Abu Talib, despite his unwavering support for the Prophet, did not openly declare his faith for fear of shanʿat-i ʿarabān (the Arabs' scorn) and public blame, thus succumbing to 'rotten conventions.' Mowlana, too, speaks of similar considerations here. He cannot fully articulate Husam al-Din’s virtues as he wishes, not out of insincerity, but because of this very 'evil eye' and the envious.

It must be understood that these 'soul-wearing wounds' are not limited to mere envy and the evil eye; rather, in a broader sense, they encompass the environmental and social pressures that compel one to practice taqīyah (dissimulation) or speak in riddles. These are pressures that weary and exhaust the soul, preventing pure and unvarnished truth from flowing forth. Therefore, the verse is not merely a complaint against envy but an admission of the inherent difficulty of living among people, especially for a sensitive and profound soul, who cannot simply and unreservedly articulate the entirety of his insights. This verse, in essence, is the key to understanding many of Mowlana’s cryptic utterances and narrative strategies in the Masnavi, where he often describes his own state and that of his companions through the stories of others.

Key takeaways

• Mowlana laments the destructive impact of the 'evil eye' and envy on the soul's ability to express itself freely.
• The 'soul-wearing wounds' symbolize deep spiritual and psychological injuries that compel caution in speech.
• Mowlana connects his expressive restraint, stemming from the 'evil eye,' to 'rotten conventions' and societal pressures.
• This verse highlights Mowlana's awareness of challenging social and human realities, even amidst spiritual ecstasy.
• The use of allegory and subtle hints in the Masnavi is rooted in these 'soul-wearing wounds' and the necessity of concealment from the 'evil eye'.