Wisdom in the Noble Quran is the essence of knowledge and firmness that brings forth abundant good, and only the wise take heed of it. This treatise, focusing on verse 269 of Surah Al-Baqarah, explicates the concept of wisdom as firmness and precision across various dimensions, whilst simultaneously providing a systematic critique of the religious education system. This critique underscores the necessity of discourse, deepening understanding, and avoiding superficiality, and endeavours, through refined metaphors and allusions, to connect Quranic knowledge with the reform of educational methods.
يُؤْتِي الْحِكْمَةَ مَنْ يَشَاءُ ۚ وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ
God bestows wisdom upon whom He wills, and whoever is granted wisdom has indeed been given abundant good; and none will take heed except those of understanding.
Wisdom in the Noble Quran is an attribute of firmness and precision, not merely material hardness, but the soundness and correctness of content. This concept is manifest in speech that is sound, accurate, and coherent. Wisdom, as the essence of knowledge, appears in various contexts within the Quranic text, including as an adjective, noun, title, or a philosophical intelligible; however, its core remains firmness. This firmness manifests in the soundness of speech, correctness of action, and precision of thought, akin to a steadfast pillar that upholds the edifice of knowledge.
Contrary to some perceptions, wisdom in the Noble Quran does not possess multiple disparate meanings but has a unified meaning that manifests in various contexts. This meaning is firmness and precision, evident in the decisive verses, divine attributes (The Wise), or legal injunctions. This semantic unity prevents interpretive fragmentation and introduces wisdom as the epistemological axis, like a clear spring flowing through diverse paths yet originating from a single source.
Wisdom in the Noble Quran appears variously as an attribute (decisive verses), a noun (The Wise), a title (The Governor), and a philosophical intelligible. This diversity indicates the comprehensiveness of wisdom, which manifests in external affairs (such as legal rulings), psychological matters (such as purification), and philosophical intelligibles (such as the system of creation). This comprehensiveness renders wisdom a bridge between divine and human knowledge, guiding the wise towards abundant good.
The conception held by some mystics that love supersedes reason is subject to critique. This viewpoint, rooted in pride and ignorance, reduces knowledge to mere mental fantasies. Reason, as the lamp of guidance, must accompany contemplation of divine mercys effects, rather than being extinguished beneath the shadow of nave mystical claims. This critique serves as a warning against falling into the trap of arrogance and self-conceit.
The religious education system suffers from a lack of deep understanding due to the absence of discourse. Students, even after years of study, sometimes comprehend only portions of the material and lack the ability to present scientific and precise articulation. This weakness resembles a structure without a stable foundation, collapsing under the winds of critique. Discourse, as the pillar of this structure, must be revived so that incomplete understanding transforms into complete knowledge.
Discourse is a methodical necessity in religious education, the absence of which is considered a defect and disgrace. This method, conducted through brief sessions (1015 minutes) with small groups (210 individuals), reinforces precise and profound comprehension. Discourse is like a mirror revealing the deficiencies of understanding and directing students towards scientific firmness.
Incomplete understanding (half, one-third, or one-quarter of the material) among students impedes the formation of competent scholars. Such understanding resembles a tree with weak roots incapable of bearing the fruit of complete knowledge. The educational system must strive towards perfection (a full score of twenty), as even slight deficiencies (a score of nineteen) lead to errors in expression and action.
The lack of discourse diminishes the ability to present scientific content coherently. Students, after years of study, may be unable to deliver material in a cohesive and precise manner. This weakness resembles a disease debilitating the body of knowledge and diminishing its societal impact.
The teacher is responsible for monitoring students comprehension, and neglecting this duty is considered a grave fault. The teacher must resemble a gardener who carefully supervises the growth of the saplings of knowledge rather than merely scattering seeds and leaving them unattended.
The religious education system must move towards perfection (a score of twenty). Any deficiency, however small, results in error in the transmission of knowledge. This perfection is like a summit attainable only through effort and discourse.
The virtue of the student of knowledge lies in surpassing their teacher in understanding and expression. This superiority is like a river originating from the teachers source but transforming into a vast sea on its own course.
Scientific critique and dialogue are necessities for the growth of knowledge. Students must be liberated from silence and isolation and engage boldly in questioning and critique. This interaction is like a breeze that removes the dust of ignorance from the mind.
Wisdom is not exclusive to God but is also manifested in humans, prophets, and even objects (such as rules of games). God, as the Most Wise of the Wise, bestows wisdom upon whom He wills; however, humans can also manifest wisdom within themselves through adherence to divine commands.
رَبِّ هَبْ لِي حُكْمًا
My Lord, grant me wisdom.
Wisdom is connected with purification and sincerity. The Noble Quran mentions wisdom together with the Book and purification, indicating its role in the refinement of the soul and the realization of knowledge. This connection is like a light dispelling the darknesses of ignorance.
وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ
And He purifies them and teaches them the Book and wisdom.
Invitation to God must be with wisdom and argument, not merely emotional admonition. This invitation is like a structure built upon the firm foundations of reasoning and distant from the fragility of sentiments.
ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ
Invite to the way of your Lord with wisdom and good admonition.
The decisive verses are understandable to all, whereas the ambiguous ones require greater effort and contemplation. This distinction resembles a book whose some pages are accessible to everyone, while others are open only to those who strive for knowledge.
هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ
He it is Who has sent down to you the Book: some of its verses are decisivethey are the foundation of the Bookwhile others are ambiguous.
Pride is an obstacle to critique and interaction. Students must engage humbly in dialogue and critique to free themselves from epistemic isolation. Such humility is like fertile soil in which the seed of knowledge grows.
Aristotelian logic, due to reliance on non-actual materials, errs in philosophical disputes (regarding whether the universe is created or eternal). The universe is neither created nor eternal but is without beginning and without end, like a river whose source and destination are in the divine infinity.
Philosophical disputes, such as the quarrel over the universe being created or eternal, are fruitless and stem from incomplete understanding. These disputes resemble a battle in darkness, where neither side perceives the truth.
Descent in the Noble Quran is not a distant place but a near station. Paradise is accessible, and descent signifies a change in existential rank, like descending from the summit of knowledge to the foothills of action.
اهْبِطُوا
Descend.
Wisdom in society necessitates respect for the diversity of beliefs and religions. Governors must rule justly, respecting diversity, like a gardener watering each flower according to its needs.
وَلْيَحْكُمْ أَهْلُ الْإِنْجِيلِ بِمَا أَنْزَلَ اللَّهُ فِيهِ
And let those who are given the Gospel judge by what God has revealed therein.
Modern violence stems from the injustice of rulers. This violence is like a storm arising from oppression that devastates society. Wisdom, through invitation to gentleness and mercy, calms this storm.
Natural disasters, such as tsunamis or storms, are consequences of human oppression. These effects are like mirrors reflecting the results of human actions.
Mercy is the foundation of human interaction. The narration Show mercy so that mercy be shown to you demonstrates that mercy is like a stream restoring life to society.
Narration: Show mercy so that mercy will be shown to you; otherwise, mercy will not be granted to you.
Modern culture has shifted from gentleness and purity towards violence and harshness. Past music and poetry, like a gentle breeze, soothed hearts, but today they disturb tranquility like a violent storm.
Relative judgment avoids absolutism (zero or one hundred). This relativity is like a scale measuring everything in its due proportion, steering clear of one-sided verdicts.
Verse 269 of Surah Al-Baqarah introduces wisdom as firmness and precision that brings abundant good to the wise. This wisdom manifests in various contexts, from decisive verses to divine commands. The critique of the religious education system emphasises the necessity of discourse, deepening understanding, and avoidance of superficiality. Wisdom, linked to purification and justice, guides society towards mercy and gentleness and distances it from violence and oppression. This treatise, inviting scientific interaction and utilising technology, opens the way towards precise knowledge and a just society.
Under the supervision of Sadegh Khademi
