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Qur'an 2:269

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Qur'an 2:269
Verse's Information
Nameal-Hikma
Suraal-Baqara (Qur'an 2)
Verse269
Juz'3
Content Information
Place of
Revelation		Medina
Related VersesQur'an 17:39 ● Qur'an 31:12


Qur'an 2:269, known as the Verse of al-Hikma (the Verse of Wisdom) is the 269th verse of Qur'an 2. 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 Infaq. 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 stated that only those endowed with understanding (ūlū al-albāb) take heed of this truth.[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 whomever He wishes) 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 "Ulu l-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 Infaq 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, vol. 1, p. 427.
  2. ↑ Jawādī Āmulī, Tasnīm, vol. 12, p. 427.
  3. ↑ Qarāʾatī, Tafsīr-i nūr, vol. 1, p. 427.
  4. ↑ Jawādī Āmulī, Tasnīm, vol. 12, p. 427.
  5. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 2, p. 341.
  6. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 2, p. 342.
  7. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 659; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 2, p. 341.
  8. ↑ Qarāʾatī, Tafsīr-i nūr, vol. 1, p. 427.
  9. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 2, p. 341.
  10. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 2, p. 395.
  11. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 2, p. 341.
  12. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 2, p. 341; Abū al-Futūḥ al-Rāzī, Rawḍ al-jinān, vol. 4, p. 73.
  13. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 659; Maybudī, Kashf al-asrār wa ʿuddat al-abrār, vol. 1, p. 731.
  14. ↑ Qarshī Banābī, Tafsīr aḥsan al-ḥadīth, vol. 1, p. 511 and 512; Qarāʾatī, Tafsīr-i nūr, vol. 1, p. 427.
  15. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 659.
  16. ↑ Abū al-Futūḥ al-Rāzī, Rawḍ al-jinān, vol. 4, p. 73.
  17. ↑ Qarāʾatī, Tafsīr-i nūr, vol. 1, p. 427.
  18. ↑ Qarāʾatī, Tafsīr-i nūr, vol. 1, p. 427.
  19. ↑ Kāshānī, Manhaj al-ṣādiqīn, Tehran, vol. 2, p. 12; Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 659.
  20. ↑ Abū al-Futūḥ al-Rāzī, Rawḍ al-jinān, vol. 4, p. 73.
  21. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 659; Abū al-Futūḥ al-Rāzī, Rawḍ al-jinān, vol. 4, p. 73.
  22. ↑ Bayḍāwī, Anwār al-tanzīl wa asrār al-taʾwīl, vol. 1, p. 160; Fayḍ al-Kāshānī, Al-Ṣāfī, vol. 1, p. 298.
  23. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 659; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 2, p. 341.
  24. ↑ Abū al-Futūḥ al-Rāzī, Rawḍ al-jinān, vol. 4, p. 73.
  25. ↑ Abū al-Futūḥ al-Rāzī, Rawḍ al-jinān, vol. 4, p. 73; Makārim Shīrāzī, Tafsīr-i nimūna, 1371 SH, vol. 2, p. 341.
  26. ↑ Abū al-Futūḥ al-Rāzī, Rawḍ al-jinān, vol. 4, p. 73.
  27. ↑ Kāshifī, Tafsīr-i Ḥusaynī (Mawāhib-i ʿAliyya), Kitābfurūshī-yi Nūr, p. 94; Qarshī Banābī, Tafsīr aḥsan al-ḥadīth, vol. 1, p. 511 and 512.
  28. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 2, p. 340.
  29. ↑ Jawādī Āmulī, Tasnīm, vol. 12, p. 428.
  30. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 2, p. 340.

References

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