In Book Five of the Masnavi (Sections 8 and 9), Rumi introduces a profound allegory using water to represent divine grace or the pure souls of prophets and saints. The water descends to the material world to cleanse humanity of its spiritual impurities and sins. In the process of washing away this 'dirt,' the water itself becomes spiritually soiled and weighed down.

To regain its original purity, the soiled water must return to the infinite 'Sea of Goodness' (the Divine Source). God, the ultimate purifier, washes the water clean, allowing it to return to the world once more to continue its purifying mission. This continuous cycle illustrates the flow of divine grace, the necessity of returning to God for spiritual renewal, and the limitless capacity of the Divine to transmute the world's impurities.

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## Original content
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آب چون پیگار کرد و شد نجس 
تا چنان شد کآب را رد کرد حس
حق ببردش باز در بحر صواب 
تا بشستش از کرم آن آب آب
سال دیگر آمد او دامن کشان 
هی کجا بودی به دریای خوشان
من نجس زینجا شدم پاک آمدم 
بستدم خلعت سوی خاک آمدم
هین بیایید ای پلیدان سوی من 
که گرفت از خوی یزدان خوی من
در پذیرم جمله زشتیت را 
چون ملک پاکی دهم عفریت را
چون شوم آلوده باز آنجا روم 
سوی اصل اصل پاکیها روم
دلق چرکین بر کنم آنجا ز سر 
خلعت پاکم دهد بار دگر
کار او اینست و کار من همین 
عالم آرایست رب العالمین
گر نبودی این پلیدیهای ما 
کی بدی این بارنامه آب را
کیسه های زر بدزدید از کسی 
می رود هر سو که هین کو مفلسی
یا بریزد بر گیاه رسته ای 
یا بشوید روی رو ناشسته ای
یا بگیرد بر سر او حمال وار 
کشتی بی دست و پا را در بحار
صد هزاران دارو اندر وی نهان 
زانک هر دارو بروید زو چنان
جان هر دری دل هر دانه ای 
می رود در جو چو داروخانه ای
زو یتیمان زمین را پرورش 
بستگان خشک را از وی روش
چون نماند مایه اش تیره شود 
هم چو ما اندر زمین خیره شود

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## English translation
When water battled and became impure,
To such an extent that the senses rejected it,
God took it back to the ocean of purity (rightness),
Until, by His grace, He washed that water of water.
The next year, it came back trailing its skirt:
'Hey, where were you?' 'In the sea of the beautiful ones!
I went from here impure and returned pure;
I received a robe of honor and came back to the dust.
Come hither, O defiled ones, towards me,
For my disposition has acquired the disposition of God.
I will accept all of your ugliness;
Like an angel, I will grant purity to the demon.
When I become polluted, I will go back there,
I will go toward the source of the source of all purities.
I will cast off the dirty dervish robe from my head there,
And He will grant me a clean robe of honor once again.
His work is this, and my work is the same;
The Lord of the Worlds is the embellisher of the universe.
If our impurities did not exist,
How would water have this magnificent mandate?
If bags of gold were stolen from someone,
It goes in every direction saying, 'Where is a pauper?'
Or it pours itself upon a sprouted plant,
Or it washes the face of one whose face is unwashed,
Or like a porter, it carries upon its head
The handless and footless ship in the oceans.
A hundred thousand remedies are hidden within it,
Because every remedy grows from it in such a way.
The soul of every pearl, the heart of every seed,
It flows in the stream like a pharmacy.
From it, the orphans of Earth are nourished,
The dried-up prisoners find their motion through it.
When its capital is depleted, it becomes dark,
And like us, it becomes bewildered on the earth.'

دفتر پنجم - بخش ۸ - پاک کردن آب همه پلیدیها را و باز پاک کردن خدای تعالی آب را از پلیدی لاجرم قدوس آمد حق تعالی / Book Five - Section 8 - Water purifying all impurities and God Almighty purifying water of impurity, consequently God Almighty became All-Holy (Quddus)

## Original content
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ناله از باطن برآرد کای خدا 
آنچ دادی دادم و ماندم گدا
ریختم سرمایه بر پاک و پلید 
ای شه سرمایه ده هل من مزید
ابر را گوید ببر جای خوشش 
هم تو خورشیدا به بالا بر کشش
راههای مختلف می راندش 
تا رساند سوی بحر بی حدش
خود غرض زین آب جان اولیاست 
کو غسول تیرگیهای شماست
چون شود تیره ز غدر اهل فرش 
باز گردد سوی پاکی بخش عرش
باز آرد زان طرف دامن کشان 
از طهارات محیط او درسشان
از تیمم وا رهاند جمله را 
وز تحری طالبان قبله را
ز اختلاط خلق یابد اعتلال 
آن سفر جوید که ارحنا یا بلال
ای بلال خوش نوای خوش صهیل 
میذنه بر رو بزن طبل رحیل
جان سفر رفت و بدن اندر قیام 
وقت رجعت زین سبب گوید سلام
این مثل چون واسطه ست اندر کلام 
واسطه شرطست بهر فهم عام
اندر آتش کی رود بی واسطه 
جز سمندر کو رهید از رابطه
واسطه حمام باید مر ترا 
تا ز آتش خوش کنی تو طبع را
چون نتانی شد در آتش چون خلیل 
گشت حمامت رسول آبت دلیل
سیری از حقست لیک اهل طبع 
کی رسد بی واسطه نان در شبع
لطف از حقست لیکن اهل تن 
درنیابد لطف بی پرده چمن
چون نماند واسطه تن بی حجیب 
هم چو موسی نور مه یابد ز جیب
این هنرها آب را هم شاهدست 
که اندرونش پر ز لطف ایزدست

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## English translation
It raises a lamentation from its inner being, saying, 'O God,
I have given away what You gave me, and I am left a beggar.
I poured out my capital upon the clean and the unclean;
O capital-bestowing King, is there any more?'
He says to the cloud, 'Carry it to its pleasant place,'
and 'O sun, draw it up high!'
He drives it along various paths,
until He brings it back to its limitless ocean.
The true object of this water is the soul of the saints,
which is the washer of your impurities.
When it becomes soiled by the treachery of the dwellers of the earth,
it returns to the purity-bestowing Throne.
Dragging its skirts, it returns from that side,
bringing them a lesson from the purifications of His all-encompassing ocean.
It delivers everyone from dry ablution,
and frees those seeking the Qiblah from investigation.
From mingling with creation it falls sick;
it seeks that journey, saying, 'Bring us rest, O Bilal!'
O Bilal of the sweet voice and pleasant call,
mount the minaret and beat the drum of departure!
The soul has gone on a journey while the body remains standing;
upon its return, for this reason, it says 'Peace be upon you.'
This metaphor is like a medium in speech;
a medium is necessary for the understanding of the common folk.
How can anyone go into the fire without a medium,
except the salamander which has escaped from this dependency?
A bathhouse is necessary for you,
so that you may pleasantly temper yourself with fire.
Since you cannot enter the fire like Khalil,
the bathhouse became your messenger, and water your guide.
Satiety comes from God, but for those of physical nature,
how can satisfaction be reached without the medium of bread?
Grace is from God, but the people of the flesh
cannot perceive grace without the veil of the garden.
When the medium is gone, and the body is without a veil,
like Moses, it finds the light of the moon from its bosom.
These wonders are also witnesses for the water,
showing that its interior is full of the grace of God.

دفتر پنجم - بخش ۹ - استعانت آب از حق جل جلاله بعد از تیره شدن / Book Five - Section 9 - The Water's Appeal to God, May His Glory Be Glorified, After Becoming Soiled

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