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Verse of Hikma
Verse's Information
Nameal-Hikma
Suraal-Baqara (Qur'an 2)
Verse269
Juz'3
Content Information
Place of
Revelation		Medina
Related VersesVerse 39 of Sura al-Isra' ● Verse 12 of Sura Luqman


Qur'an 2:269, known as The Verse of al-Hikma (the Verse of Wisdom) is the 269th verse of Sura al-Baqara. The verse concerns the value of wisdom and describes it as an abundant good that God grants to whomever He wills.

Considering the verses before and after this verse, some exegetes have considered the intended meaning of wisdom in this context to be understanding the status of charity. Others have also mentioned various meanings and instances for wisdom in this verse; including: comprehension of the truths of the Qur'an, avoidance of major sins, obedience to God, divinely inspired knowledge, prophethood, knowledge of God and recognition of the secrets of existence, and the awareness of truths and attainment of the truth. Allama Tabataba'i considers wisdom to be knowledge of truths that lead to human felicity, such as divine knowledge concerning the Origin and the Resurrection; or natural truths related to human felicity.

Understanding the Verse

In Qur'an 2:269, it is stated that God grants wisdom to whomever He wills and deems worthy, and whoever is granted wisdom has been given abundant good.[1] At the end of the verse, it is said that none will take heed of this truth except those who possess intellect and understanding.[2]

The abundant good (khayr kathir) in this verse means that the wisdom which God bestows upon a person causes him to recognize good and evil and to distinguish between divine inspirations and satanic whisperings. This wisdom results in abundant good[3] and protects a person from intellectual and practical errors.[4]

The meaning of the phrase "man yasha'" (to whom He wills) in the verse does not mean that God grants wisdom and knowledge to a person without any cause; rather, the will and decree of God is present everywhere, and He grants wisdom to whomever He deems worthy.[5]

At the end of the verse, it is said that only the possessors of intellect and understanding preserve these truths and benefit from them. Although all humans possess intellect, the term "Ulul Albab" does not refer to all of them; rather, it refers to those who utilize their intellect and understanding.[6]

Meaning and Instance of Wisdom

Main article: Wisdom

Exegetes have different opinions regarding what is meant by wisdom.[7] Some have said that wisdom means knowledge and awareness of truths and reaching the truth,[8] and some have said it means knowledge and recognition of the secrets of the universe.[9] Allama Tabataba'i considered wisdom to be truths encompassing human felicity, whether divine knowledge or truths of the natural world.[10] It has also been said that wisdom has a broader meaning that includes all these matters, even prophethood, because it is a type of knowledge and awareness.[11]

Some opinions consider wisdom to be the awareness of truths,[12] and Qur'anic sciences[13] while others have translated it as a deep understanding of religion,[14] knowledge of religion,[15] and knowledge of jurisprudence.[16] Some have also placed wisdom in practical matters such as obedience to God,[17] avoidance of major sins,[18] knowledge of God,[19] remembering God in all states,[20] fear of God,[21] and steadfastness in knowledge and action.[22] Others have considered that it refers to divinely bestowed knowledge: such as reaching truth in action and speech,[23] divinely inspired knowledge,[24] divine light that distinguishes satanic whisperings from divine inspirations,[25] and intellect.[26]

Relationship between Charity and Wisdom

Some exegetes, considering the verses before and after this verse, have considered wisdom in this context to mean understanding the importance of charity in both personal and societal life.[27] The preceding verse Qur'an 2:268 contrasts Satan's threat of poverty with God's promise of forgiveness and divine grace for those who give charity. Qur'an 2:269 then clarifies that wisdom is the faculty that discerns between this divine call and satanic dissuasion. This leads a person to forgiveness and saves them from the whisperings of Satan.[28] Jawadi Amuli has said on this subject that until a person does not receive wisdom, which is abundant good, they will not find the success to perform charity.[29] It is said that God grants some individuals, due to their struggle with the self, a type of knowledge and insight to perceive the effects and benefits of divine obedience, including charity, and also the ability to recognize satanic whisperings.[30]

Notes

  1. ↑ Qarāʾatī, Tafsīr-i nūr, 1388 SH, vol. 1, p. 427.
  2. ↑ Jawādī Āmulī, Tasnīm, 1388 SH, vol. 12, p. 427.
  3. ↑ Qarāʾatī, Tafsīr-i nūr, 1388 SH, vol. 1, p. 427.
  4. ↑ Jawādī Āmulī, Tasnīm, 1388 SH, vol. 12, p. 427.
  5. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 SH, vol. 2, p. 341.
  6. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 SH, vol. 2, p. 342.
  7. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 SH, vol. 2, p. 659; Makārim Shīrāzī, Tafsīr-i nimūna, 1371, vol. 2, p. 341.
  8. ↑ Qarāʾatī, Tafsīr-i nūr, 1388 SH, vol. 1, p. 427.
  9. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 SH, vol. 2, p. 341.
  10. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 2, p. 395.
  11. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 SH, vol. 2, p. 341.
  12. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 SH, vol. 2, p. 341; Abū al-Futūḥ al-Rāzī, Rawḍ al-jinān, 1408 AH, vol. 4, p. 73.
  13. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 SH, vol. 2, p. 659; Maybudī, Kashf al-asrār wa ʿuddat al-abrār, 1371 SH, vol. 1, p. 731.
  14. ↑ Qarshī Banābī, Tafsīr aḥsan al-ḥadīth, 1375 SH, vol. 1, p. 511 and 512; Qarāʾatī, Tafsīr-i nūr, 1388 SH, vol. 1, p. 427.
  15. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 SH, vol. 2, p. 659.
  16. ↑ Abū al-Futūḥ al-Rāzī, Rawḍ al-jinān, 1408 AH, vol. 4, p. 73.
  17. ↑ Qarāʾatī, Tafsīr-i nūr, 1388 SH, vol. 1, p. 427.
  18. ↑ Qarāʾatī, Tafsīr-i nūr, 1388 SH, vol. 1, p. 427.
  19. ↑ Kāshānī, Manhaj al-ṣādiqīn, Tehran, vol. 2, p. 12; Ṭabrisī, Majmaʿ al-bayān, 1372 SH, vol. 2, p. 659.
  20. ↑ Abū al-Futūḥ al-Rāzī, Rawḍ al-jinān, 1408 AH, vol. 4, p. 73.
  21. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 SH, vol. 2, p. 659; Abū al-Futūḥ al-Rāzī, Rawḍ al-jinān, 1408 AH, vol. 4, p. 73.
  22. ↑ Bayḍāwī, Anwār al-tanzīl wa asrār al-taʾwīl, 1418 AH, vol. 1, p. 160; Fayḍ al-Kāshānī, Al-Ṣāfī, 1415 AH, vol. 1, p. 298.
  23. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 SH, vol. 2, p. 659; Makārim Shīrāzī, Tafsīr-i nimūna, 1371 SH, vol. 2, p. 341.
  24. ↑ Abū al-Futūḥ al-Rāzī, Rawḍ al-jinān, 1408 AH, vol. 4, p. 73.
  25. ↑ Abū al-Futūḥ al-Rāzī, Rawḍ al-jinān, 1408 AH, vol. 4, p. 73; Makārim Shīrāzī, Tafsīr-i nimūna, 1371 SH, vol. 2, p. 341.
  26. ↑ Abū al-Futūḥ al-Rāzī, Rawḍ al-jinān, 1408 AH, vol. 4, p. 73.
  27. ↑ Kāshifī, Tafsīr-i Ḥusaynī (Mawāhib-i ʿAliyya), Kitābfurūshī-yi Nūr, p. 94; Qarshī Banābī, Tafsīr aḥsan al-ḥadīth, 1375 SH, vol. 1, p. 511 and 512.
  28. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 SH, vol. 2, p. 340.
  29. ↑ Jawādī Āmulī, Tasnīm, 1388 SH, vol. 12, p. 428.
  30. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 SH, vol. 2, p. 340.

References

  • Abū al-Futūḥ al-Rāzī, Ḥusayn b. ʿAlī. Rawḍ al-jinān wa rūḥ al-janān fī tafsīr al-Qurʾān. Mashhad: Āstān-i Quds-i Raḍawī, Bunyād-i Pajūhishʾhā-yi Islāmī, 1408 AH.
  • Bayḍāwī, ʿAbd Allāh b. ʿUmar. Anwār al-tanzīl wa asrār al-taʾwīl. Beirut: n.p., 1418 AH.
  • Fayḍ al-Kāshānī, Muḥammad b. Shāh Murtaḍā. Al-Ṣāfī. Tehran: Maktabat al-Ṣadr, 1415 AH.
  • Jawādī Āmulī, ʿAbd Allāh. Tasnīm. Qom: Isrāʾ, 1388 SH.
  • Kāshānī, Fatḥ Allāh b. Shukr Allāh. Manhaj al-ṣādiqīn fī ilzām al-mukhālifīn. Tehran: Kitābfurūshī-yi Islāmīyya, n.d.
  • Kāshifī, Ḥusayn b. ʿAlī. Tafsīr-i Ḥusaynī (Mawāhib-i ʿAliyya). Sarāwān: Kitābfurūshī-yi Nūr, n.d.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran: Dār al-Kutub al-Islāmīyya, 1371 SH.
  • Maybudī, Aḥmad b. Muḥammad. Kashf al-asrār wa ʿuddat al-abrār. Edited by ʿAlī Aṣghar Ḥikmat. Tehran: Amīr Kabīr, 1371 SH.
  • Qarāʾatī, Muḥsin. Tafsīr-i nūr. Tehran: Markaz-i Farhangī-yi Darsʾhā-yi az Qurʾān, 1388 SH.
  • Qarshī Banābī, ʿAlī Akbar. Tafsīr aḥsan al-ḥadīth. Tehran: Bunyād-i Biʿtha, 1375 SH.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. Al-Mīzān fī tafsīr al-Qurʾān. Beirut: Muʾassisa al-Aʿlamī li-l-Maṭbūʿāt, 1390 AH.
  • Ṭabrisī, Faḍl b. al-Ḥasan. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Tehran: Nāṣir Khusraw, 1372 SH.
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