M6:2342 — چونک باران جست آن روضهٔ بهشت / چون نجوید آب شوره‌خاک زشت

Translation: Since that paradise-garden [i.e., the Prophet] sought rain [i.e., tears], How should the ugly, saline-earth [i.e., the imperfect self] not seek water [i.e., tears]? Meaning: This verse emphasizes that if even the Prophet, who is likened to a perfect paradise-garden, yearned for and sought the grace of tears from God, then ordinary and imperfect humans (like barren, ugly soil) should even more fervently desire this spiritual outpouring.

Undoubtedly, Mowlana in this verse considers the seeking of tears and divine grace an existential necessity for humanity, justifying it by referring to the conduct of the Prophet, whom he calls a 'paradise-garden' (rawḍa-ye behesht). This analogy, posed by Mowlana himself, is profoundly deep: if a being as pure and perfect as the Prophet, with his 'divine favor, glory, and precedence' (eqbāl o ejlāl o sabaq) and exalted stations, was a seeker of the rain of tears and implored God for moist eyes, then how could an 'ugly, saline-earth' (shure-khāk-e zesht) like my imperfect self, 'empty-handed and dish-licking in my shortcomings' (tahi-dast-e qosūr kaseh-lis), not possess this yearning and not weep?

Mowlana places great emphasis on weeping, viewing it as a source of lightness and liberation. However, not all tears are equal. As he repeatedly asserts in the Masnavi, true tears are those shed 'for God's sake' (behahr-e Haqq); such tears are 'pearls' (gowhar) and not mere water from the eyes. Weeping for worthless and fleeting worldly matters is a squandering of this precious gem. Recall the faqih's answer, narrated by Mowlana: 'Tears are the water of the eye; look at what the eye has seen.' The value of tears depends on what the eye has beheld and what the heart has been moved by. If it stems from the awe of God or the vision of His beauty, it is infinitely precious; for worldly concerns, it holds no worth.

The verse emphasizes that even 'a single drop of the Prophet's tears is better than two hundred rivers' (sad Jeyhūn), because behind those tears lay exalted stations and dignities that brought about the liberation and salvation of 'jinn and humans.' The Prophet's tears were not merely an emotional reaction; rather, they were a manifestation of a deep existential connection and a source of universal mercy.

Mowlana explicitly states that the very act of 'seeking' (talab) and 'supplication' (do'ā), regardless of its immediate answer, is desirable. It establishes a constant communicative link with God; it is an intimate discourse and an opening of the heart. The seeking of tears is of this same nature. If our 'bread' (nān) and livelihood prevent us from weeping and having a tender heart, Mowlana commands us to 'wash our hands of that bread quickly' (dast az ān nān mibāyad shost zūd). He teaches us to 'cook your bread with tears' (ze āb-e dideh nān-e khod rā pokhteh kon); that is, to attain and acquire your lawful and spiritual sustenance through tears and prayer. This is an incredibly important religious and mystical teaching, affirming that tenderness of heart and tears are directly related to the purity and lawfulness of one's provision, and that unlawful provision hardens the heart and dries up the tears.

Key takeaways

• The seeking of tears and divine grace is an existential necessity, exemplified even by the Prophet, the paragon of perfection.
• Tears shed 'for God's sake' are precious pearls; conversely, tears for worldly matters squander this gem.
• The value of tears depends on their source and object: 'Tears are the water of the eye; look at what the eye has seen.'
• The Prophet's tears, beyond individual emotion, were a source of universal mercy and the salvation of jinn and humans.
• The act of seeking and supplication itself, regardless of immediate answer, is a vital and desirable connection with the Divine.
• The purity of one's livelihood ('lawful bread') directly correlates with a tender heart and the capacity for tears; 'cook your bread with tears.'