How the water, after becoming turbid, entreats God Almighty to succour it.
شاعر: رومی
وزن: فاعلاتن فاعلاتن فاعلن (رمل مسدس محذوف یا وزن مثنوی)
صنف: مثنوی
(Then) from its interior it raises cries of lamentation, saying, “O God, that which Thou gavest (me) I have given (to others) and am left a beggar.
I poured the (whole) capital over pure and impure (alike): O King who givest the capital, is there any more?”
He (God) saith to the cloud, “Bear it (the water) to the delectable place; and thou too, O sun, draw it up aloft.”
He maketh it to go diverse ways, that He may bring it unto the boundless sea.
Verily, what is meant by this water is the spirit of the saints, which washes away your dark stains.
When it is stained dark by (washing) the treason of the inhabitants of the earth, it returns to Him who endows Heaven with purity.
From yonder, trailing the skirt (of glory), it brings back to them lessons concerning the purities of the All- encompassing (God).
Through mingling with the people (of the world) it falls sick and desires (to make) that journey, saying, “Revive us, O Bilál!
O melodious sweet-voiced Bilál, go up into the minaret, beat the drum of departure.”
Whilst the body is standing (in the ritual prayer), the spirit is gone on its journey: hence at the moment of return it says, “Salám!”
(On its return to the world) it liberates all from performing the ablution with sand, and seekers of the qibla from endeavouring to ascertain the proper direction.
This parable is like an intermediary in the discourse: an intermediary is required for the apprehension of the vulgar.
Without an intermediary, how should any one go into the fire, except (one like) the salamander?—for he is independent of the connecting link.
You need the hot bath as an intermediary, so that you may refresh your constitution by (the heat of) the fire.
Since you cannot go into the fire, like Khalíl (Abraham), the hot bath has become your Apostle, and the water your guide.
Satiety is from God, but how should the unclean attain unto satiety without the mediation of bread?
Beauty is from God, but the corporealist does not feel (the charm of) beauty without the veil (medium) of the garden.
When the bodily medium is removed, (then) he (who is disembodied) perceives without (any) screen, like Moses, the light of the Moon (shining) from (his own) bosom.
These virtues possessed by the water bear witness likewise that its interior is filled with the grace of God.
