# Since the user requested the entire content to be converted into a styled HTML page, let's prepare that.
# We will wrap the translated text in HTML structure with styled elements. # Prepare HTML structure with embedded CSS for design with natural khaki background and clean typography html_template = """
The opening verses of Surah Al-Baqarah, like a radiant light, illuminate the position of human beings and angels within the order of creation. Centring around three key conceptspresentation (عرض), notification (إنباء), and knowledge (علم)these verses depict the stages of human epistemological development in contrast to the limitations of angelic knowledge. This study undertakes a systematic and scholarly analysis of these concepts and their relation to theoretical and practical wisdom. The aim is to provide a comprehensive framework for researchers in theology, philosophy, and epistemology, which not only facilitates a deeper understanding of the Holy Qur'an but also paves the way for transformation in religious sciences and the cultivation of applied knowledge. Employing exalted metaphors and illustrations, the text maintains both academic rigour and literary elegance.
The initial verses of Surah Al-Baqarah present the three concepts of presentation, notification, and knowledge as fundamental pillars for understanding the position of man and angels. These concepts fall within the domain of theoretical wisdom and are analysed in contrast with practical wisdom, which is manifested in the angels' prostration and the ontological structure of man. Presentation denotes the offering and demonstration of concepts; notification refers to the explanation of epistemic content; and knowledge encompasses the actual and existential realisation of cognition.
Theoretical wisdom provides a ground for contemplation and intellectual perception, which is reflected in presentation, notification, and knowledge. Conversely, practical wisdom is related to action and realisation in the external world, such as the prostration of angels. This distinction illustrates two complementary dimensions in the epistemic system of the Holy Qur'an.
Concept refers to a mental and general understanding of an entity; content includes its details and attributes; and referent denotes its concrete and tangible realisation in reality. For instance, for the residents of Qom, the city comprises a concept (a sacred city), content (its streets, people, and shrine), and referent (a house with a deed of ownership). But for someone who has never seen Rome, the city remains merely a concept, devoid of content and referent.
Concept may exist without content or referent, such as knowing the name of a city without being aware of its details. Likewise, content may exist without a referent, like a precise map of a city one has never lived in. However, referent cannot exist without concept and content, as concrete realisation requires mental perception and details.
For residents of Qom, the city encompasses concept, content, and referent, as they have seen, experienced, and lived in it. But Rome, for someone who has only heard its name, exists solely as a mental concept, lacking details (content) and existential realisation (referent). This analogy elucidates the levels of knowledge in the Qur'anic verses.
Knowledge that remains at the level of concept and lacks content or referent, such as memorising poetry without understanding its meaning, has limited value. For example, a singer performing foreign poetry without comprehending it operates merely on the level of concept, devoid of content and referent.
Exegesis of the Holy Qur'an must not be limited to conceptual levels. Interpretations confined to mere concepts, likened to performance and rhetoric, fall short of accessing profound content and practical realisation. Religious knowledge must progress towards content (deep understanding) and referent (practical application).
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