The Mathnawi of Jalaluddin Rumi

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.
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;
But there came from Me a protection, sweeping along majestically, and thy slipping was only for a sign.”

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.

Commentary on “And verily those who disbelieve wellnigh cause thee to slip by their malignant eyes.”

“O Messenger of Allah, some persons in that assembly of the unbelievers smite with their evil eye the vultures flying aloft.
By their looks the head of the lion of the jungle is cloven asunder, so that the lion makes moan.
He, such an one, casts on a camel an eye like death, and then sends a slave after it,
Saying, ‘Go, buy some of the fat of this camel’: he, the slave, sees the camel fallen dead on the road.

510. He sees mortally stricken by disease the camel that used to vie with a horse in speed;
     For, without any doubt, from envy and the effect of the evil eye the celestial sphere would alter its course and revolution.”
     The water is hidden and the water-wheel is visible, yet as regards the wheel's revolution, the water is the source of action.
     The remedy of the evil eye is the good eye: it makes the evil eye naught beneath its kick.
     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.

511. His, God's, mercy overcomes His vengeance: hence every prophet prevailed over his adversary;
     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.
     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.
     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.
     He who is in power really pretends to Divinity: how should one ambitious of co-partnership with God be saved?

512. The sin of Adam arose from the belly and sexual intercourse, and that of Iblís the Devil from pride and power.
     Consequently, he, Adam, at once besought pardon, while the accursed Iblís disdained to repent.
     The greed of the gullet and pudendum is in truth a mark of depravity; but it is not headstrong like ambition: it is abasement.
     If I should relate the root and branch, the whole story, of dominion, another Book would be needed.
     The Arabs called a restive, high-spirited horse a “devil” (shaytán rebel/devil); they did not give that name to the beast of burden that stayed quietly in the pasture.

513. “Devilry” (shaytanat rebelliousness) in lexicology is synonymous with rebelliousness: this quality is deserving of execration.
     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.
     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.
     Thou hast heard the saying that kingship is childless: the seeker of sovereignty has cut the ties of relationship because of his fear;
     For he is childless and has no son: like fire, he has no kinship with any one.