The Holy Quran, as a wisdom-centred scripture, transcends purely scientific frameworks and aims to induce transformation in both individuals and societies by presenting divine truths in diverse forms appropriate to human capacities. This manuscript examines verses 63 and 93 of Surah Al-Baqarah, both referring to the covenant taken from the Children of Israel and the raising of Mount Tur. The semantic and structural differences between these two verses, positioned thirty verses apart in the Quranic text, signify the spiritual and social decline of the Children of Israel. This analysis, adopting a wisdom-oriented approach supplemented by psychological and historical methodologies, elucidates the Qurans sagacious arrangement and its impact on humanity. The structure of this writing preserves the entire detail of the lecture with a refined academic style suitable for a specialised audience.
Unlike scientific books arranged by chapters and topics, the Holy Quran employs a wisdom-based methodology aimed at engendering movement and transformation within humans and societies. Human sciences present content linearly and thematically, regardless of the audiences acceptance. Such a method resembles the assembly of bricks into a dry edifice, merely transmitting knowledge without influencing the spirit or soul of the listener. Conversely, the Quran, as a book of wisdom, conveys truths in a manner that penetrates the human soul, guiding it towards piety and elevation.
This sagacious arrangement resembles a meal seasoned with various spices, dispelling monotony and harshness. Instead of presenting a subject as a single, dry unit, the Quran discusses it from multiple angles and at different intervals to avoid monotony and deepen the impact on the audience. For example, as adding vegetables or dessert enhances the palatability of food, the Qurans variety in presentation makes the truths agreeable to the human soul.
Scientific systems, such as studies of logic or mathematics, offer content in a dry manner without regard to the psychological or social state of the audience. For instance, logic discusses conception and affirmation, and mathematics treats singular and composite entities, without consideration for the audiences comprehension or acceptance. However, the Quran, as a human-centred book, focuses on human beings and societies rather than merely on topics. It is analogous to an architect who creates a unique work by inscribing diverse triangles within a circle, presenting truths from various perspectives and at appropriate times to affect the human soul.
This difference does not imply disorder within the Quran but demonstrates a wise configuration designed according to human and social needs. The Quran is like a gardener sowing seeds of knowledge into the soil of the human soul, seeking growth and flourishing rather than mere accumulation of knowledge on paper.
The distinction between Quranic wisdom and human science lies in the purpose and method of content presentation. Quranic wisdom, concentrating on human beings and society, adopts a dynamic and impactful approach where variety and fragmentation serve as tools for embedding truths within the audiences soul. This method offers a novel path for human excellence compared to scientific methods constrained by linear and dry arrangements.
The educational system in certain religious knowledge centres, due to an emphasis on text-centrism, has failed to cultivate genuine scholars. In this system, students are confined to studying specific texts such as Siuti or Mughni without regard for the teachers skill and experience. This method, like a guide holding only a dry map, lacks the dynamism and depth necessary for cultivating scholars.
Conversely, the teacher-centric system, more prevalent in the past, stressed the teachers role as the core of education. A skilled teacher, like a gardener who nurtures a flourishing plant from any seed, can extract profound knowledge even from simple texts. For example, a competent teacher can impart deep knowledge through studying newspapers, whereas an inexperienced teacher might fail to leave a lasting impact even when teaching valuable texts.
The text-centred system, limiting education to specific texts, lacks the depth and dynamism necessary for cultivating scholars. This approach resembles farming that plants only one type of seed, deprived of variety and richness. A student trained under this system may forget the material after examinations because the knowledge has not permeated deeply and integrally.
Historically, religious learning centres were based on teacher-centrism, where the students credibility was tied to the teacher rather than the texts studied. This approach was akin to a star shining in the sky of knowledge, guiding students to the pinnacles of learning.
The critique of the religious educational system underscores the necessity of returning to teacher-centrism. This approach, reliant on the teachers expertise, can vivify and dynamically transmit knowledge into students souls. In contrast, text-centrism, focusing on specific texts and superficial examinations, lacks the required depth and impact.
Verses 63 and 93 of Surah Al-Baqarah refer to the covenant taken from the Children of Israel and the raising of Mount Tur. These two verses, separated by thirty verses, reflect the spiritual and social transformations of the people in two historical phases.
Verse 63 (Surah Al-Baqarah):
وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ خُذُوا مَا آتَيْنَاكُمْ بِقُوَّةٍ وَاذْكُرُوا مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ
Translation: And [recall] when We took your covenant and raised above you the Mount (Tur), saying, "Take what We have given you with strength, and remember what is in it that you may become pious."
Verse 93 (Surah Al-Baqarah):
وَإِذْ أَخَذْنَا مِيث
