The Mathnawi of Jalaluddin Rumi

(They are) like folk trying to find (the direction of the Ka‘ba) and (each) turning in a certain direction which they fancy is the qibla direction of prayer:

❦330. When at dawn the Ka‘ba appears, it is discovered who has lost the (right) way;
Or like divers under the depth of the (sea)-water, every one (of whom) picks up something in haste:
In hope of (getting) precious jewels and pearls, they fill their bags with that and this;
When they come up from the floor of the deep sea, the possessor of the great pearls is discovered,
And (also) the other who got the small pearls, and the other who got (only) pebbles and worthless shells.

❦335. Even thus in the Sáhira the plain of the Resurrection a shameful overwhelming tribulation will afflict them (the followers of phantasy).
Similarly, every class of people in the world are fluttering like moths round a candle.
They attach themselves to a fire and circle round their own candle
In the hope of (gaining) the blessed fire of Moses, by the flame whereof the tree is made more green (flourishing).
Every troop (of them) has heard of the excellence of that fire, and all imagine that any spark is that (same fire).

❦340. When the Light of Everlastingness rises at dawn, each (candle) reveals what (manner of) candle it was.
Whosoever's wings were burnt by the candle of victory, that goodly candle bestows on him eighty wings;
(But) beneath the bad candle many a moth, whose eyes were sealed, is left (lying) with burnt wings,
Quivering in sorrow and anguish, lamenting the vain desire that seals the eyes.
Its candle says (to it), “Since I am burnt, how should I deliver thee from burning (grief) and oppression?”

❦345. Its candle weeps, saying, “My head is consumed: how should I make another resplendent?”

[Explanation of “Alas for the servants (of God)!”]

It (the moth) says, “I was deceived by thy (outward) features and (too) late did I regard thy (inward) condition.”
The candle is extinguished, the wine is gone, and the Beloved has withdrawn himself from the disgrace of our squintness.
Thy profits have become a loss and penalty: thou complainest bitterly to God of thy blindness.
How excellent are the spirits of brethren trustworthy, self-surrendering, believing, obeying!

❦350. Every one (else) has turned his face in some direction, but those holy ones have turned towards that which transcends direction.
Every (other) pigeon flies on some course, but this pigeon (flies) in a region where no region is.
We are neither birds of the air nor domestic (fowls): our grain is the grain of grainlessness.
Our daily bread is so ample because our stitching the coat (of bodily existence) has become the tearing (of it to pieces).

The reason why the name farají was first given to the garment known by that name.

A certain Súfí tore his jubba long outer garment in distress: after (its) tearing, relief (faraj relief/opening) came to him.

❦355. He bestowed the name farají a type of robe on that torn (garment): from that man (who was) a confidant (of God) this title became well known.
This title became well known; but (only) the (Súfí) Shaykh apprehended the pure (essence) thereof: in the nature of the (common) people the (mere) letter, (which is) the dregs, remained.
Similarly, (with) every name, he (the Shaykh) has kept the pure (essence) and left the (mere) name behind, like dregs.
Whosoever is a clay-eater (corporealist) took the dregs, (but) the Súfí went impatiently towards the pure (essence).