69وَما عَلَّمناهُ الشِّعرَ وَما يَنبَغي لَهُ ۚ إِن هُوَ إِلّا ذِكرٌ وَقُرآنٌ مُبينٌAli UnalWe have not taught him (the Messenger) poetry; further, it is not seemly for him.1 This is but a Reminder (teaching and admonishing), a Qur’ān recited and conveyed (from God), clear in itself and clearly showing the truth.In addition to the Qur’ān’s judgment about poets (and poetry) in 26: 224–227, and the relevant explanations in notes 42 and 43, we can add here what follows concerning why poetry is not seemly for God’s Messenger, upon him be peace and blessings, as explained by Said Nursi: Since the wise Qur’ān encompasses infinite brilliant and exalted truths, it is free from, and superior to, the fancies of much poetry. The Qur’ān of miraculous expression is not in strict verse because, despite its perfect order and arrangement, it expounds the Book of the Universe’s beauty and order in its well-ordered styles; therefore, its freedom from (poetic) constraints allows each verse to connect with other verses in an encompassing context. Such connections give the meaning of its different verses a relationship to one another. Thus, there are thousands of Qur’āns within the Qur’ān, each being adopted by a different path or school in Islam. For example, Sūrat al-Ikhlās contains a treasury of knowledge of Divine Unity provided by 36 ways of reading Sūrat al-Ikhlas (see 112, note 4). This is comparable to the way each star, apparently at random, extends (as if from a center) a line of connection to every other star in the surrounding area. More clearly, these verses are interrelated to one another in the same way that all cells and organs in a body are interrelated with one another. Such a network indicates the hidden relation between all creatures. This is the same relationship as that found among the verses of the Qur’ān. So it cannot design itself according to the human system of poetry. Reflect on the perfect order in apparent disorder, and learn something. Understand one meaning of: We have not taught him poetry; further, it is not seemly for him. Understand also from the meaning of it is not seemly for him that poetry tends to adorn insignificant and dull facts with grandiose images and fancies to make them attractive. But the Qur’ānic truths are so great and elevated, so brilliant and splendid, that even the greatest and most brilliant poetic images appear dull and insignificant (The Words, “The 13th Word,” 156–157).