Rumi's Masnavi - Know that the words of the Qur’án have an exterior (sense), and under the exterior (sense) an interior (sense), exceedingly overpowering;

حرف قرآن را بدان که ظاهریست ** زیر ظاهر باطنی بس قاهریست
Know that the words of the Qur’án have an exterior (sense), and under the exterior (sense) an interior (sense), exceedingly overpowering;

زیر آن باطن یکی بطن سوم ** که درو گردد خردها جمله گم 4245
And beneath that inward (sense) a third interior (sense), wherein all intellects become lost.

بطن چارم از نبی خود کس ندید ** جز خدای بی‌نظیر بی‌ندید
The fourth interior (sense) of the Qur’án none hath perceived at all, except God the peerless and incomparable.

تو ز قرآن ای پسر ظاهر مبین ** دیو آدم را نبیند جز که طین
In the Qur’án do not thou, O son, regard (only) the exterior: the Devil regards Adam as naught but clay.

ظاهر قرآن چو شخص آدمیست ** که نقوشش ظاهر و جانش خفیست
The exterior (sense) of the Qur’án is like a man's person, for his features are visible, while his spirit is hidden.

مرد را صد سال عم و خال او ** یک سر مویی نبیند حال او
A man's paternal and maternal uncles (may see him) for a hundred years, and of his (inward) state not see (so much as) the tip of a hair.

بیان آنک رفتن انبیا و اولیا به کوهها و غارها جهت پنهان کردن خویش نیست و جهت خوف تشویش خلق نیست بلک جهت ارشاد خلق است و تحریض بر انقطاع از دنیا به قدر ممکن
It is explained that the going of the prophets and the saints, on whom be peace, to mountains and caves, is not for the purpose of hiding themselves and on account of their fear of being disturbed by the people, but for the purpose of guiding the people in the right way and inciting them to abandon this world as much as is possible.

آنک گویند اولیا در که بوند ** تا ز چشم مردمان پنهان شوند 4250
As for their saying that the saints are (dwelling) in the mountains in order that they may be hidden from the eyes of men,

پیش خلق ایشان فراز صد که‌اند ** گام خود بر چرخ هفتم می‌نهند
In the sight of the people they are higher than a hundred mountains and plant their footsteps on the Seventh Heaven.

پس چرا پنهان شود که‌جو بود ** کو ز صد دریا و که زان سو بود
Why, then, should he who is beyond a hundred seas and mountains become hidden and seek (refuge in) the mountains?

حاجتش نبود به سوی که گریخت ** کز پیش کره‌ی فلک صد نعل ریخت
He has no need to flee to the mountains, he in pursuit of whom the colt, Heaven, has dropped a hundred horse-shoes.

چرخ گردید و ندید او گرد جان ** تعزیت‌جامه بپوشید آسمان
The celestial sphere revolved (so long) and never saw the dust of the spirit; (hence) Heaven donned the garb of mourning.

گر به ظاهر آن پری پنهان بود ** آدمی پنهان‌تر از پریان بود 4255
If, outwardly, the peri is hidden, (yet) Man is a hundred times more hidden than the peris.

نزد عاقل زان پری که مضمرست ** آدمی صد بار خود پنهان‌ترست
In the view of the intelligent, Man is indeed a hundred times more hidden than the peri who is concealed.

آدمی نزدیک عاقل چون خفیست ** چون بود آدم که در غیب او صفیست
Since, in the view of the intelligent, Man is hidden, how (hidden) must be the Adam who is pure (chosen of God) in the unseen world!

تشبیه صورت اولیا و صورت کلام اولیا به صورت عصای موسی و صورت افسون عیسی علیهما السلام
Comparison of the form of the saints and the form of the speech of the saints to the form of the rod of Moses and to the form of the incantation of Jesus, peace be on them both!

در کف حق بهر داد و بهر زین ** قلب مومن هست بین اصبعین
For the sake of justice and for the sake of decorum, the true believer's heart is in the hand of God, between (His) two fingers.

ظاهرش چوبی ولیکن پیش او ** کون یک لقمه چو بگشاید گلو 4260
Its (the rod's) exterior (form) is a piece of wood, but (all created) existence is one mouthful to it when it opens its throat.

تو مبین ز افسون عیسی حرف و صوت ** آن ببین کز وی گریزان گشت موت
In the incantation of Jesus do not regard (merely) the letter and the sound: regard the fact that Death turned and fled from it.

تو مبین ز افسونش آن لهجات پست ** آن نگر که مرده بر جست و نشست
In his incantation do not regard the petty words: consider that the dead sprang up and sat down.

تو مبین مر آن عصا را سهل یافت ** آن ببین که بحر خضرا را شکافت
In (the case of) that rod, do not regard the easy getting (of it): regard the fact that it cleft the green sea.

تو ز دوری دیده‌ای چتر سیاه ** یک قدم فا پیش نه بنگر سپاه
You have seen from afar the black canopy: take a step forward and behold the army!

تو ز دوری می‌نبینی جز که گرد ** اندکی پیش آ ببین در گرد مرد 4265
From afar you see nothing but the dust: advance a little and see the man in the dust.

چون بر آمد موسی از اقصای دشت ** کوه طور از مقدمش رقاص گشت
When Moses came up from the remotest part of the desert, at his advent Mount Sinai began to dance.

تفسیر یا جبال اوبی معه والطیر
Commentary on (the text), O ye mountains, repeat (the praise of God) in accord with him, and the birds (likewise).

روی داود از فرش تابان شده ** کوهها اندر پیش نالان شده
The face of David shone with His glory: the mountains sang plaintively after him.