This treatise undertakes a profound and systematic examination of Ayah 269 of Surah Al-Baqarah, which addresses the divine bestowal of wisdom and its consequent outcomes within the framework of Quranic teachings. Wisdom, as a radiant manifestation of the truths of Divine Lordship, is introduced in this verse as a divine endowment intrinsically connected to proper and purposeful charity. This analysis, employing a scholarly and exalted approach, explores the theological, philosophical, and practical dimensions of this verse and, relying upon the content of the lectures and the provided analyses, elucidates the nexus between wisdom and charity. The objective of this treatise is to offer a comprehensive and coherent exegesis that facilitates a deeper understanding of Quranic teachings for specialised audiences and academic environments.
In Ayah 269 of Surah Al-Baqarah, wisdom is introduced as one of the manifestations of the truths of Divine Lordship, emanating from the Divine Essence. This concept transcends superficial knowledge and points to a profound understanding of Divine order and harmony with it. God states in this verse:
يُؤْتِي الْحِكْمَةَ مَنْ يَشَاءُ ۚ وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ
God grants wisdom to whomever He wills; and whoever is granted wisdom has indeed been granted abundant good; and none will remember except those of understanding.
Wisdom is a gift bestowed according to Divine will (man yash) and acts as a key for comprehending the secrets of existence and aligning with the system of Divine Lordship.
In this verse, wisdom is introduced as the fruit of correct and appropriate charity. Charity is a benevolent act which, if performed within an exalted context and under proper conditions, results in two distinct outcomes: wisdom at an elevated level and forgiveness at a lower level. This connection highlights the significance of pure intention and the quality of action in achieving spiritual outcomes.
Charity is analogous to a seed sown in the heart of a human, which, if watered with sincerity and awareness, yields the fruits of wisdom and forgiveness. Wisdom, as a Divine grace, is a deep comprehension of existential truths, whereas forgiveness encompasses the remission of sins and the alleviation of difficulties.
Correct charity produces two distinct fruits: forgiveness, which leads to spiritual purification and the removal of material obstacles, and wisdom, which is a manifestation of Divine boundless grace. Forgiveness is a general and accessible outcome achievable by all believers, whereas wisdom is a special and exalted gift that requires a pure vessel and sincere action.
Wisdom, as a light from the truths of Divine Lordship, is profoundly connected with correct charity. This Divine endowment, bestowed upon servants by Gods will, results from a purposeful and sincere act. Charity, producing the two fruits of forgiveness and wisdom, guides human beings toward harmony with the Divine system and paves the way for deeper understanding of existential realities.
The Holy Quran, in its teachings, emphasises the importance of tangible outcomes of actions. Performing duties alone is insufficient; rather, the act must lead to spiritual and practical consequences. Charity, as a religious obligation, holds value only when it culminates in wisdom and forgiveness. This viewpoint establishes a profound connection between action and result within the Quranic ethical framework.
Charity is likened to a river that irrigates arid lands along its path and brings life. If this river is guided with a pure intention and correct course, it joins the sea of wisdom and forgiveness.
The placement of the verse concerning wisdom among the verses on charity in Surah Al-Baqarah indicates a structural and semantic connection between these two concepts. Wisdom, as a sublime outcome, constitutes the ultimate aim of charity and is linked to Divine grace and forgiveness. This positioning portrays charity as a purposeful and result-oriented act.
The Quran elucidates charity comprehensively and completely, akin to a sage who meticulously investigates all aspects of a subject. This exposition comprises four logical factors: the agent (the giver), the purpose (wisdom and forgiveness), the material (wealth given), and the form (the manner of giving). For instance, charity can be imagined as a table constructed from wood or glass (material factor) shaped as a square or rectangle (formal factor) by a carpenter (agent factor) for sitting (purpose factor).
This example highlights the necessity to consider all dimensions of an act for its complete definition. The verses on charity in Surah Al-Baqarah take all these aspects into account and present charity in a comprehensive manner.
In logic, if one of the four factors (agent, purpose, material, form) is absent in the definition of an object or action, the definition is incomplete. Charity is valuable only when all its dimensions are correctly observed; otherwise, it will not lead to the desired outcome (wisdom and forgiveness).
True definitions are those that are not merely conceptual and formal but encompass all aspects and facets of a subject. By presenting a comprehensive definition of charity, the Quran transcends the conceptual level and addresses its practical and spiritual outcomes.
Charity, as a purposeful and outcome-oriented act, is comprehensively elucidated in the Holy Quran and results in two valuable fruits: wisdom and forgiveness. This benevolent act, by observing all agent, purpose, material, and formal dimensions, directs human beings towards Divine grace and the remission of sins. The Qurans emphasis on outcome-orientation reflects the significance of the efficacy of actions within the Divine ethical system.
Contrary to the common misconception that regards wisdom as an absolute endowment exclusive to the Prophets, wisdom in the Quranic system is relative and possesses various degrees. This relativity means that wisdom is granted to different individuals in varying levels. For example, water is used as a metaphor for relativity: water exists in different forms (sea, jar, cloud) and there is no absolute water. Similarly, wisdom appears in different ranks and forms in individuals.
Wisdom is not restricted to the Prophets alone but is granted generally to all human beings. Numerous Quranic verses, such as the following, emphasize this universality:
وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ
And He teaches them the Book and wisdom.
This verse indicates that wisdom is an endowment given to the general populace, including both Prophets and ordinary individuals, albeit in differing degrees.
Wisdom is present even among non-believers. For example, some non-believers may adhere to moral values such as refraining from oppression, which itself is a manifestation of wisdom and can lead to faith. This viewpoint demonstrates the inclusiveness of Divine wisdom, which transcends the boundaries of faith and disbelief and resides within human existence.
Wisdom lies in self-knowledge. Humans must recognise their strengths and weaknesses and identify their solid values as manifestations of wisdom. For instance, an individual may adhere to values such as abstaining from the forbidden or commitment to honesty, which are signs of wisdom within them.
Wisdom is a relative and universal endowment granted at varying levels to all humans. This gift, which manifests through self-knowledge and commitment to Divine values, exists beyond the boundaries of faith and disbelief within human beings. The Holy Quran, emphasising the universality and relativity of wisdom, directs humans to contemplate the latent values within themselves and to harmonise with the Divine system.
The concept of the absolute in philosophy has been critiqued, asserting that nothing in existence is absolute; rather, everything is relative and possesses degrees. This critique targets Aristotelian philosophy and traditional approaches that define concepts in absolute terms, while the Quran stresses relativity and gradations in all phenomena, including wisdom.
The Divine Names, such as Allah, Ar-Rahman, Ar-Rahim, and Al-Karim, each have different degrees and aspects. The Holy Quran states in a verse:
قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَنَ
Say: Call upon Allah or call upon the Most Merciful.
This verse emphasises diversity and gradations within Divine Names, considering wisdom within this relative framework.
The Divine Essence, described as having no name nor form, transcends any determinacy and definition, and cannot be limited by the relative concepts of the human intellect. Wisdom, as a relative manifestation of this Essence, appears at various levels within human beings.
The Shia perspective emphasises the reality of attributes being identical with the Divine Essence, whereas some Sunni views consider attributes as distinct, analogous to containers in which attributes reside. The Shia view introduces wisdom as a manifestation of the unity of Essence and Attributes.
The philosophical concept of the natural universal, presumed as a general and independent notion apart from individuals, has been critiqued. According to Mulla Sadra, universality only actualises in individual entities, and wisdom, as a universal concept, manifests solely in individuals and at various degrees.
The critique of philosophical concepts such as the absolute and natural universals, together with the exposition of the gradations of Divine Names and Essence, reflects the theological
