M6:2500 — بهر این آوردمان یزدان برون / ما خلقت الانس الا یعبدون

Translation: For this did God bring us forth into being: “And I did not create jinn and mankind except that they should worship Me.”

Meaning: Rumi reinterprets this Quranic verse, asserting that God created humanity for the purpose of serving creation and cultivating excellent character, rather than solely for ritualistic worship.

This particular couplet appears within Rumi’s broader discussion on the authenticity of spiritual claims and the true nature of the path of seeking. I have consistently underscored that the realm of Sufism and gnosis is replete with claimants; yet, what distinguishes a genuine spiritual truth from mere boastfulness is the practical outcome and existential transformation of the claimant. As Rumi queries: “If you came from the spring, why are you dry? / If from a deer’s navel, where is the musk’s scent?” If one purports to draw from the spring of divine knowledge, why remains one arid and un-verdant? If one issues forth from the fragrant wellspring of love, why does the scent of musk not emanate from them? The fruit of faith and love is satiety of heart and eye, a detachment from greed and avarice. It is in this context that Rumi states, “The task demands service and good character” – meaning that what truly matters and is fruitful in the spiritual path is selfless service to creation and the cultivation of noble traits.

It is precisely at this juncture that Rumi refers to the noble Quranic verse from Surah Adh-Dhariyat: “Wama khalaqtu aljinna wal-insa illa liya’budoon” – “And I did not create jinn and mankind except that they should worship Me.” This verse in the Quran is prefaced by “Ma ureedu minhum min rizqin wama ureedu an yut’imoon” – meaning God does not seek sustenance or food from His servants, and He is independent of their worship. However, if there were a request, it would be their adoration. Yet, Rumi, transcending the apparent meaning of the verse, seeks a deeper significance. While a primary interpretation of ‘liya’budoon’ is indeed ‘to worship’ and ‘to prostrate,’ Rumi reinterprets it as ‘service to creation.’ In essence, he believes that “worship is nothing but service to creation, not prostration, prayer rug, or Sufi cloak.” The ultimate purpose of human creation, then, manifests not merely in rituals but profoundly in ethical conduct and aiding others. The interpretation attributed to Ibn Abbas, which suggests ‘liya’budoon’ means ‘liya’rifoon’ (that they may know Me), further contributes to this deepening of the meaning of worship.

This verse has historically presented two major challenges for theologians. First, if God created humanity for worship, why do so many turn away and disbelieve? Does this imply a failure of the divine purpose? This contradicts God’s absolute power, as stated in “Innallaha balighu amrihi” (Indeed, Allah will accomplish His purpose) and “Wama antum bimu’jizeen” (You cannot frustrate Him). Second, does God, in His creation, have a ghayat (purpose or need)? We humans undertake actions to acquire what we lack; but God, being absolutely perfect and self-sufficient, what purpose could He have in creation? This leads thinkers to conclude that ‘af’al-ullah mu’allal bi-aghraz nist’ – God’s actions are not driven by purposes or needs, and creation flows from His essence like a gushing spring. Rumi himself inclines toward this view. But if there is no underlying purpose in the sense of need, what then is the meaning of ‘liya’budoon’?

Rumi’s answer, and its deeper comprehension, is that the ultimate purpose of God’s action is not to fulfill His own needs, but is God Himself. “Inna ilaihi raji’oon” (Indeed, to Him we will return) and “Ala ilallahi taseerul umoor” (Unquestionably, to Allah belong all affairs); everything returns to Him. Thus, ‘liya’budoon’ is not an expression of need on God’s part, but an invitation for humanity to attain its own existential perfection. Through ‘khidmat-i khalq’ (service to creation) and ‘khulq-i hasan’ (good character), humanity becomes a perfect mirror of His attributes. In this view, worship is not a burden upon God, but an opportunity for human elevation. God asks us to worship so that we may cleanse ourselves of impurities and, by serving others, return to our true origin. This is the profound and fundamental conclusion Rumi draws from this verse, aligning it with the dictum that “the task demands service and good character.”

Key takeaways

• The essence of worship lies in serving creation and cultivating noble character, not merely in outward rituals.
• The veracity of spiritual claims is proven by the practical transformation of one's character and the manifestation of 'good character'.
• God's purpose in creation is not to fulfill any need of His own, but to invite humanity to perfection and return to its true origin.
• This couplet underscores Rumi's emphasis on the social and ethical dimensions of religion, alongside its individual-devotional aspects.