Rumi's Masnavi - That which he sees cannot be touched (apprehended) either by the analogical judgement of the intellect or by way of the senses.

That which he sees cannot be touched (apprehended) either by the analogical judgement of the intellect or by way of the senses. 1310

آنچ او بیند نتان کردن مساس ** نه از قیاس عقل و نه از راه حواس

Night flees when Light comes from afar: what, then, should the darkness of Night know concerning Light?

شب گریزد چونک نور آید ز دور ** پس چه داند ظلمت شب حال نور

The gnat flees from the keen wind: what, then, should the gnat know of the (delicious) savour of the winds?

پشه بگریزد ز باد با دها ** پس چه داند پشه ذوق بادها

When the Eternal comes, the temporal is made vain: what, then, should the temporal know of Eternity?

چون قدیم آید حدث گردد عبث ** پس کجا داند قدیمی را حدث

When Eternity comes in contact with the temporal, it strikes it dumb; when it has naughted it, it makes it homogeneous (with itself).

بر حدث چون زد قدم دنگش کند ** چونک کردش نیست هم‌رنگش کند

You can find a hundred parallels (of this sort) if you wish, but I do not care (to supply them), O dervish. 1315

گر بخواهی تو بیایی صد نظیر ** لیک من پروا ندارم ای فقیر

This Alif-Lám-Mím and Há-Mím—these Letters become, on (real) comprehension (of their meaning), like the rod of Moses.

این الم و حم این حروف ** چون عصای موسی آمد در وقوف

The (other) letters resemble these Letters outwardly but are subject (to them) in respect of the (sublime) attributes of the latter.

حرفها ماند بدین حرف از برون ** لیک باشد در صفات این زبون

A staff that any one takes on trial—how should it be described as being like that staff (Moses' rod)?

هر که گیرد او عصایی ز امتحان ** کی بود چون آن عصا وقت بیان

This Breath is (like the breath) of Jesus (in its effects); it is not (like) any wind and breath that arises from joy or sorrow.

عیسویست این دم نه هر باد و دمی ** که برآید از فرح یا از غمی