Verse 269 of Surah Al-Baqarah, akin to a brilliant gem within the Qur'anic constellation, introduces wisdom as a divine gift encompassing abundant goodness, accessible solely to those endowed with intellect (Ul al-Albb). This verse, articulated with profound and multilayered expression, delineates a distinction between wisdom and knowledge, presenting wisdom not merely as an epistemic attribute but as an existential identity and a divine bestowal. In the present discourse, relying on Quranic lectures and in-depth analyses, the concept of wisdom as a divine grant is explicated, alongside a critique of acquisitive knowledge and the challenges confronting religious educational systems. The structure of this work is systematically arranged into sections, each addressing facets of the verse and associated analyses, aiming to deepen understanding and provide an academic and scientific perspective for specialists in Quranic exegesis, Islamic philosophy, and religious psychology.
يُؤْتِي الْحِكْمَةَ مَنْ يَشَاءُ ۚ وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ
He grants wisdom to whomever He wills, and whoever is granted wisdom has indeed been granted abundant good; yet none remember except those endowed with understanding.
Section Conclusion: The verse's text, emphasising wisdom as a gift contingent upon divine will, establishes the foundation for profound discussions distinguishing wisdom from knowledge and underscores the role of the discerning in receiving this gift. This verse invites contemplation on the nature of wisdom and the means of its attainment.
Key Point: Unlike knowledge, which is an attribute, wisdom is an existential identity that shapes the essence of the human being, akin to a spring gushing from within rather than a vessel filled externally.
From the Quranic perspective, wisdom transcends mere knowledge. Knowledge is an attribute ascribed to an entity, like height or skin colour, whereas wisdom is the identity and essence of existence. Knowledge, as an incomplete act, merely describes, whereas wisdom, as a complete act, constitutes the essence and reality of the thing. This distinction has its roots in Islamic philosophy, particularly the doctrines of Ibn Sn, who differentiated essence (jawhar) from accident (ar). Wisdom is like a light radiating from within, not a mirror reflecting external light.
Section Conclusion: This distinction elevates wisdom to a lofty status beyond acquired knowledge, linking it to the inner being of man and fostering a deeper comprehension of divine gifts.
Key Point: Acquisitive knowledge is like a bowl of water taken from others' springs, but wisdom is a flowing river springing from the human interior.
Acquisitive knowledge, attained through education and transmission from others, stands superficial and limited in contrast to wisdom. This knowledge is like water poured into a vessel from anothers hand, whereas wisdom is a spring bubbling from within the individual. The critique of acquisitive knowledge, inspired by al-Ghazls views in Iy Ulm al-Dn, emphasises that superficial knowledge without inner transformation cannot culminate in wisdom. Wisdom is a present and divine capacity originating from Gods grace.
Section Conclusion: This critique calls for reconsideration of educational methods that focus solely on knowledge transmission and stresses the necessity of inner cultivation to achieve wisdom.
Key Point: Wisdom is a divine gift that originates from Gods grace and is bestowed only upon those upon whom divine will descends.
Wisdom, as a divine bestowal, is a gift granted by God to chosen servants. Unlike acquired sciences, it manifests from the human inner self or divine grace. As the Quran states, He grants wisdom to whomever He wills, indicating that wisdom is conditional upon divine will and given only to those with aptitude and merit. This view aligns with Fakhr al-Rzs opinions, who regards divine gifts as the source of true knowledge.
Section Conclusion: Wisdom as divine bestowal guides humanity toward existential elevation, inviting self-purification to prepare for this divine gift.
Key Point: Learning is a flower taken from another, but wisdom is a branch growing from that flower within the human being.
Although learning can result in the blossoming of wisdom, it itself is not wisdom. Figuratively, acquired knowledge is a flower received from anothers hand, whereas wisdom is the branch rooting from that flower inside the individual. This process aligns with Ibn Arabs view of the intrinsic manifestation of knowledge, where knowledge arises from the human inner transformation.
Section Conclusion: This section emphasises the importance of transforming acquired knowledge into creative and inner understanding, distinguishing wisdom from mere learning.
Key Point: Wisdom is a truth untouched by others hands, like a gem the mine of human existence.
Wisdom is a reality immune to external interference. Acquired sciences, derived from others, lack the purity of wisdom due to contact with outside influences. This perspective corresponds with Mulla adrs views on present knowledge, defining wisdom as knowledge emanating from the human interior or divine bestowal.
Section Conclusion: Wisdom, as a pure gem, emerges solely from within the human being or through divine bestowal, safeguarded from the contamination of external sciences.
Key Point: Wisdom is a gift specific to prophets and saints, like a light shining from divine revelation upon the hearts of the chosen.
The bestowal of wisdom, according to the Quran, is exclusive to prophets and saints. The Prophets teaching of the book and wisdom exemplifies this bestowal, reserved solely for divine elect. This view resonates with al-abars exegeses, which consider wisdom a special gift for the prophets.
Section Conclusion: The exclusivity of wisdom to prophets and saints underscores the importance of divine status and will in granting this blessing.
Key Point: It is like a fishing net guiding a person towards the creation of meaning, whereas I is a fish
