of Nokounam (may his sanctity be preserved), Session (743)
Verse 269 of Surah Al-Baqarah, akin to a jewel amongst the Quranic verses, introduces wisdom as a divine gift conditioned upon the divine will, intrinsically linked to abundant good and the admonition of those possessing intellect. This verse, articulated in a profound and multi-layered manner, investigates the semantic and structural distinctions between the concepts of It (giving as a favour) and I (granting), while elucidating the lexical and semantic connotations of its terms from the perspective of Ilm al-Huruf (Science of Letters). Wisdom in this verse is presented not only as a divine bestowment but also as the fruit of generous giving, juxtaposed against giving as mere forgiveness. This treatise, integrating the lecture content and exegetical analyses, articulates these concepts within a systematic framework and in an elevated, scholarly language. The objective is to provide a comprehensive interpretation that offers intellectual enrichment from semantic, linguistic, and theological viewpoints, suitable both for Quranic researchers and academic audiences.
يُؤْتِي الْحِكْمَةَ مَنْ يَشَاءُ ۚ وَمَنْ يُؤْتِ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ
He grants wisdom to whomsoever He wills; and whosoever is granted wisdom indeed is given abundant good; and none take heed except those possessed of understanding.
Verse 269 of Surah Al-Baqarah employs a tripartite structure sequentially referring to: divine will in granting wisdom; the abundant good ensuing therefrom; and the role of the wise in heeding and reflection. This structure introduces wisdom as a contingent gift originating from divine volition, flourishing within the intellect of the prudent. The usage of the verb yu (from the root It) rather than yu (from the root I) itself bears testimony to the depth and breadth of this gift, which will be examined further herein.
Within Ilm al-Huruf, a branch of etymology and Quranic sciences, the proximity and divergence of letters play a pivotal role in determining lexical meanings. The word It (comprising hamza, y, ) and I (comprising hamza, ayn, ) share some letters, resulting in semantically related meanings; yet subtle differences in their letters yield distinct connotations. The letter y in It, functioning as a letter of multiplicity, signifies expansion and abundance, whereas the letter ayn in I, due to its guttural articulation, connotes limitation and definitiveness.
Letters in Ilm al-Huruf are divided into two categories: Istil (high articulation, such as qf) and Istiflah (low articulation, such as t). The t in It, being labial, is easier to pronounce than the pharyngeal in I. This ease renders It as a flowing and pervasive gift, congruent with wisdom and abundant good.
The letters y and mm, as multiplicity markers, frequently appear in various nouns and names, such as Muammad, Mahd, and Al. Conversely, the guttural ayn is less commonly used due to its phonetic constraints. This feature renders It an expansive gift, whereas I connotes a confined bestowal.
Ilm al-Huruf, by explicating the differences between It and I, demonstrates that It functions as a generative and generational flow encompassing wisdom as abundant good, whereas I is a momentary and practical gift. This analysis accentuates wisdom as a divine favour intertwined with divine will and human sagacity.
It, in contrast with I, represents intrinsic and generational good. This good is educational, intrinsic, and contingent, closely tied to the existential growth of the human being. Unlike I, whose good may be immediate and sometimes rootless, It is akin to a mighty tree rooted deeply, whose fruits endure through generations.
I, by virtue of its momentary nature, denotes practical and immediate good. For instance, in the verse Inn aaynka al-Kawthar (Surah Al-Kawthar: 1), al-Kawthar is granted specifically to the Prophet (peace be upon him) as a response to the accusation of being abtar (cut off). Although precious, this gift is momentary and contextual.
Inn aaynka al-Kawthar Fa-alli li-rabbika wanar Inna shniaka huwa al-abtar
Indeed, We have granted you al-Kawthar; so pray to your Lord and sacrifice. Indeed, your enemy is the one cut off.
In Shiite exegesis, al-Kawthar often refers to Lady Fatimah (peace be upon her), yet its semantic implications extend beyond a singular referent. Al-Kawthar, meaning abundant good and plenty, stands opposite to being abtar, representing a divine gift granted to the Prophet (peace be upon him). This I is momentary, whereas the essence of al-Kawthar (Lady Fatimah) is of a generational and contingent It, which immortalised the Prophets lineage.
Wisdom, as abundant good, manifests in It and is linked with divine will and sagacity. The distinction between It and I reveals itself not only in linguistic structure but also in their semantic depth and ontological function. Al-Kawthar, as an example of I, contrasts with generational It in which wisdom is embodied.
Statistical analysis reveals that the word It occurs 551 times in the Quran, whereas I appears only 14 times. This ratio (551/14 39) underscores the significance and vastness of It within the Quranic semantic system. It, as a divine favour, is intimately connected to prophets, heavenly scriptures, and divine signs, bearing a contingent nature.
The Quran, as an unparalleled source for the science of enumeration (), perfected this knowledge centuries before Western civilisations. Unlike approximate enumerations in cosmic sciences, the Quran presents its statistical system with precision and comprehensiveness. This superiority is manifest not only in lexical counts but also in semantic and connotative structures.
It, with its numerical abundance and semantic richness, emerges as a distinguished divine favour linked to prophets and heavenly scriptures. This characteristic renders the Quran a unique and unparalleled source for the science of enumeration, marked by extraordinary precision and comprehensiveness.
The traditional educational system, particularly the simple multiplication table (e.g., two times two equals four), is criticised for its inadequacy in meeting the demands of modern scientific needs. It is recommended that children be taught the complex multiplication table (15 to 20 digits) to prepare their minds for advanced sciences. This approach nurtures intellectual talents and prevents the obsolescence of the educational system.
