SECOND ASPECT
In the name of Allah, the Most Gracious, the Most Merciful.
And I did not create the jinn and mankind except to worship Me. I do not desire from them any provision, nor do I desire that they should feed Me. Indeed, Allah is the Provider, the Almighty, the Strong. 1
The apparent meaning of this noble verse, according to many interpretations, did not seem to display the high eloquence of the Quran, and this often came to my mind. We will comprehensively explain three aspects of the very beautiful and lofty meanings that come from the grace of the Quran.
FIRST ASPECT: The Almighty God sometimes attributes to Himself the conditions that could be related to His Messenger, especially in terms of honoring and glorifying the Messenger. Here, the verse, which means "I have created you for worship, not for providing Me with sustenance or food," is understood to refer to the sustenance and provisions of the Most Noble Messenger, upon whom be peace and blessings. Otherwise, it would be a very obvious and known statement, which would not be in line with the eloquence of the Quran.
SECOND ASPECT: Since people are very attached to sustenance, they may use the excuse of working for sustenance to avoid worship and find an alibi for themselves. The noble verse says:
"You were created for worship. The result of your creation is worship. Working for sustenance is a form of worship in the context of divine command. You were not created to provide sustenance for My creatures, such as your souls, your livestock, and your possessions, as if you were created to bring Me food and provisions. Because the Provider is Me. I provide the sustenance for your worship. Do not use this as an excuse to abandon worship."
If this meaning is not considered, then since it is obvious and known that providing sustenance to God is impossible, it would be an example of stating the obvious. There is a well-established rule in the science of eloquence that if the meaning of a statement is obvious and clear, then that meaning is not the intended one, but rather a necessary or natural implication.
Lem'alar
·Yirmi Sekizinci Lema
·machine translation (qwen3-32b-sre)
· · ·
It is a verse about words by Ahmed Galib.
The word is the Adam of true knowledge,
The interpreter of treasure and unity is the word.
It is a gift from the honor of the Truth,
The joy of the essence of the divine is the word.
It is the lesson of wisdom, the lofty expression,
The example of Idris, the word is pure wisdom.
It is the shield against the storm of deviation,
The Noah's boat of safety is the word.
It warns against the shaking of disbelief,
The light of Hud's guidance is the word.
It purifies the hearts of the believers,
The guardian of trust is the word.
It declares the mysteries of unity,
The original of the nation is the word of Abraham.
It gives the gift of Zemzem to the people of good,
The word is the gift of Ishmael's honor.
It is the pure truth, above illusion,
The secret of Isaac's truth is the word.
It destroys the group of Taghut,
The pillar of safety is the word like Lot.
It is the speech of Allah, the eloquent witness,
The treasure of the miracle of prophethood is the word.
For spreading and perfecting the religion of Truth,
The word is the power of Israel's abundance.
It shows the beauty with the beauty of the Truth,
It is the sign of Joseph's beauty.
It stands firm in existence amidst non-existence,
The patience of Job in adversity is the word.
It drowns the deniers of the Pharaoh,
The mountain of Musa's law is the word.
It is balanced with the strict scale of wisdom,
Because the word is the justice and fairness of Shuayb.
It brings down the people of error and confusion,
It is like Aaron's eloquence.
The army of Jalut destroys disbelief,
The voice of David's authority is the word.
It enters the kingdom of piety, wisdom and knowledge,
The word is like Solomon's building.
It cures the sick,
The hand of Luqman's strength is the word.
It raises the evidence of death again and again,
Because the word is the manifestation of Uzair.
The word is not just a word, it is the essence of your explanation,
It is always a sign pointing to the Truth.
It is the essence of the essence of knowledge,
It is the obedience to the Truth face to face.
It gives the water of life to those in love,
It is the patron of the two seas, the word of Khidr.
It saves the ears from the burden,
The light of Elijah's asceticism is the word.
It reveals the best of servants,
The word is the worship of Zulqarnain.
It pulls the rope against the infidels,
Because the word is the power of Zulqarnain.
It teaches the mystery of recitation,
The word is like Jonah, the guardian of truth.
It always reminds of the mercy of Rahman,
The praise of Zechariah's mercy is the word.
Explanation and commentary.
Barla Lâhikası
·Mektup 101
·machine translation (qwen3-32b-sre)
· · ·
For example, if you say to someone, "You are forgetful," it is because you know that he is forgetful. So the intended meaning is, "I know that you are forgetful." I am informing him because he does not know that I know.
Accordingly, the verse implies, in a metaphorical sense, that Allah dislikes the idea of providing sustenance and being fed:
"You have not been created to provide sustenance to Me, for whom I have already guaranteed provision. Perhaps your true duty is worship. And striving for sustenance according to My commandments is also a form of worship."
THIRD ASPECT: In the Surah Ikhlas, just as the literal meaning of "He begets not, nor was He begotten" is obvious and self-evident, there is a necessary implication of that meaning.
Namely, "Those who have a mother and a child cannot be gods," and in order to negate the divinity of the Virgin Mary (a.s.), of Ezra (a.s.), of the angels, of the stars, and of other false deities, the meaning of "eternal and everlasting" is clear and evident. Just as the meaning of "He begets not, nor was He begotten" is clear and evident regarding Allah, so in our example, the meaning is that "things capable of providing sustenance and being fed cannot be gods." In other words, "Your God, the Almighty Provider, does not ask you for sustenance, and you were not created to feed Him." This means that "creatures who are in need of sustenance and are fed are not worthy of divinity."
Said Nursî
Lem'alar
·Yirmi Sekizinci Lema
·machine translation (qwen3-32b-sre)