Verse 269 of Surah Al-Baqarah shines like a gem amid the verses concerning charity, resembling an independent island, and speaks of wisdom as a source abundant with manifold good. This verse, whose addressees are the wise and those endowed with thoughtful lips, is an invitation to contemplate the concept of wisdom, truthfulness, and their role in guiding human deeds, particularly charity. The present discourse, relying upon an in-depth analysis of this verse and related concepts, endeavours, with an elevated language and systematic structure, to examine the connection between wisdom and charity and the necessity of reforming religious scientific systems. This investigation, with a focus on the necessity of firmness and substantiation in speech and conduct, especially within scientific domains, opens a novel path towards a deeper understanding of the Holy Quran.
Verse 269 of Surah Al-Baqarah, amid the verses related to charity, stands out like a jewel that appears seemingly detached from the preceding and succeeding contexts. This apparent independence raises a fundamental question: why is wisdom introduced within this context, and what relation does it bear to charity? To answer this inquiry, it is necessary first to define wisdom within its Quranic framework and then to examine its connection to charity.
يُؤْتِي الْحِكْمَةَ مَنْ يَشَاءُ ۚ وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ
Translation: God bestows wisdom upon whom He wills, and whoever is granted wisdom has undoubtedly been granted abundant good, and none take heed except those of understanding.
Wisdom in the Holy Quran, akin to a firm pillar, denotes a discourse that is authoritative and robust, free from any frailty or doubt. This concept, mentioned 210 times in the Quran and deeply connected to the term "Book" (appearing 321 times), signifies a clear, true, and intrinsic speech. Wisdom is like a steadfast house which, though seemingly beautiful and strong, lacks evidential value without documentation and proof. In other words, wisdom is discourse that is both substantively firm and certain and requires credible evidence to substantiate its validity before others.
Wisdom, as the essence of abundant good, is introduced in verse 269 of Surah Al-Baqarah as the principal axis for the guidance and rectification of human deeds. This verse, emphasising firmness and substantiation, invites a deeper comprehension of divine discourse and its application in individual and social life.
Truthfulness is like a fruit borne from the tree of wisdom, yet it possesses a documented branch and a firm root. Truthfulness applies to speech or action that is not only firm and certain in content but is also supported by credible evidence. In other terms, truthfulness is documented wisdom; discourse that shines like the sun within the speakers heart and, by presenting evidence, attains credibility before others.
Truthfulness comprises two main attributes: firstly, firmness, meaning the discourse or action is certain, demonstrative, and intrinsic; secondly, substantiation, indicating support by credible evidence. Comparable to a house that is both stable and possesses a deed of ownership, a truthful person adorns their speech and conduct from prayer to thought with these two attributes. Conversely, one whose speech stems from suspicion or conjecture lacks truthfulness, and their deeds, including prayer and contemplation, do not attain divine value.
Many prevalent beliefs, like edifices without foundations, are constructed upon suspicion and imagination and collapse at the slightest doubt. Such beliefs, devoid of wisdom and credible evidence, cannot withstand rational and argumentative questioning. This critique serves as a call to revisit foundational beliefs and adhere to firmness and substantiation.
Truthfulness, as the fruit of documented wisdom, possesses a lofty value in individual and social guidance. This section demonstrated that truthfulness, characterised by firmness and substantiation, is a path towards speech and deeds that bring abundant good.
Religious scientific systems, like gardens expected to yield the fruits of knowledge and wisdom, are sometimes afflicted by ailments such as reliance on conjectural narrations lacking credible documentation. These systems, instead of producing firm and documented discourse, sometimes resort to repeating narrations without insight and reasoning. This critique does not negate religious values but invites reconstruction of scientific foundations based on wisdom and truthfulness.
Narrations, like treasures of religious knowledge, are only valuable when accompanied by insight and substantiation. Reliance on conjectural narrations without examining firmness and documentation is akin to building a house without a foundation. This section, referencing the Hadith of the Two Weighty Things, stresses that the Book of God and the Ahl al-Bayt are the two principal trusts, and tradition is only valid when authoritative and documented.
Hadith al-Thaqalayn: إني تاركٌ فيكم الثقلين: كتاب الله وعترتي.
Translation: I leave among you two precious things: the Book of God and my progeny.
Scientific stagnation, like a dam obstructing the flow of knowledge, prevents access to certain knowledge. This stagnation, sometimes approved by certain religious scholars, blocks the path to producing firm and documented knowledge. Reforming this state requires revisiting educational and research methodologies.
Emphasising the increase in the number of religious scholars without regard to quality is comparable to planting fruitless trees. Instead of having a scholar in every village, there is a need for scholars equipped with firm and documented knowledge capable of global influence. This section, critiquing uncontrolled expansion, underscores scientific quality and sufficiency.
Reforming religious scientific systems, with focus on wisdom and truthfulness, is an unavoidable necessity. This section demonstrated that progressing towards firm and documented knowledge is a way to reconstruct the status of religious science in the contemporary world.
Politics, like a branch of the tree of philosophy, requires profound knowledge in the fields of philosophy, sociology, and jurisprudence. Politicians lacking such knowledge resemble travellers without a map, who become lost. This section, critiquing unscientific politics, emphasises the necessity of philosophical education for politicians.
Populist politics, which sometimes reduces to newspaper-reading levels, lacks scientific depth. This form of politics, like a fragile building, collapses under global challenges. Reforming this condition requires training politicians equipped with human and religious sciences.
Politics, as a branch of philosophy, necessitates firm and documented knowledge. This section proposes, through emphasising scientific education of politicians, a path towards wise political practice.
A wise scholar, with firm and documented speech, can shine like the sun in the contemporary world. In the era of communication, a scholar equipped with knowledge and modern tools can have global influence without the need for numerous scholars.
Imam Baqir (peace be upon him) and Imam Sadiq (peace be upon him), like two stars in the sky of knowledge, are unparalleled role models for scholars. Imam Baqir, by pioneering knowledge, and Imam Sadiq, by completing it through firmness and documentation, demonstrated that religious knowledge must be firm and substantiated.
Current curricula, such as Sayuti and Maghni, are sometimes flawed and require fundamental revision. Educating erudite and wise scholars can transform religious literature and endow it with depth and robustness.
Religious scholars, by emulating Imam Baqir and Imam Sadiq, can perform a global role with firm and documented knowledge. This section stresses the necessity of reforming curricula and educating wise scholars.
Wisdom, as a divine attribute, refers to discourse and judgement that are free from any suspicion or conjecture. The Holy Quran, which is named the Wise itself, is an example of firm and steadfast speech.
إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ
Translation: God has adjudicated among His servants.
Judgement, as a designation for wisdom, requires firmness and justice. A ruler lacking these qualities is like a building without a foundation and collapses. This section emphasises the necessity of just judgement.
Guidance, like capturing a delicate bird, requires skillfulness that is firm and compassionate. Harsh and severe admonition, like a sharp wind, drives people away from religion. This section, referring to a contemporary example of violence (a child bound with a bomb), stresses the necessity of mercy in guidance.
Violence, like a destructive fire, ruins society. This section, comparing contemporary violence to historical examples, emphasises the necessity of mercy even towards non-believers.
Wisdom and justice, along with compassionate guidance, are the way to an ideal society. This section, emphasising the avoidance of violence, invites mercy and kindness in human interactions.
Verse 269 of Surah Al-Baqarah, like a shining lamp, points to wisdom and truthfulness as the path of abundant good. This verse, emphasising firmness and substantiation, is an invitation to reconstruct religious scientific systems, educate wise scholars, and pursue compassionate guidance. Wisdom, like a clear stream, nourishes human deeds, and truthfulness, like a firm bridge, leads them to the divine destination. Reforming scientific systems, focusing on quality and avoiding quantitative excess, is a path towards the global influence of religious scholars. This discourse, relying on these concepts, calls for contemplation and action in the way of wisdom, truthfulness, and guidance.
