Wisdom is
defined as "knowledge combined with action," or as "every
statement that aligns with the truth is wisdom," or as "placing
something in its proper place," or as "that which has a praiseworthy
outcome." Ibn al-Qayyim said, "Wisdom is doing what is appropriate,
in the appropriate manner, at the appropriate time." An-Nawawi said,
"Wisdom is knowledge characterized by sound judgment, encompassing
knowledge of God Almighty, accompanied by penetrating insight, self-refinement,
the pursuit of truth, acting upon it, and abstaining from following desires and
falsehood. The wise person possesses these qualities."
Wisdom has
three levels: the first is to give everything its due, not exceeding its
limits, not hastening it before its time, nor delaying it beyond its appointed
time. Secondly, you must witness God's vision in His promise, recognize His
justice in His judgment, and observe His kindness in His prohibitions. Thirdly,
you must attain insight in your reasoning, truth in your guidance, and the
ultimate goal in your direction, thus reaching the highest degree of knowledge
through your reasoning. This is the insight in which the relationship of
knowledge to the heart is like the relationship of the seen to the eye. This is
the characteristic that distinguished the Companions from the rest of the
nation, and it is the highest degree of knowledge (Encyclopedia of
Ethics—Al-Durar Al-Sunniyyah).
Wisdom
appears in the Book of God either alone or in conjunction with it. Solitary
wisdom is understanding and comprehension, like the understanding and
comprehension of Ibn Abbas (the Interpreter of the Quran) regarding the
knowledge of the Quran, its abrogating and abrogated verses, its clear and
ambiguous verses, its earlier and later verses, its permissible and forbidden
matters, and its parables. Al-Dahhak and Mujahid interpreted it as the Quran,
knowledge, understanding, and jurisprudence of it, or as correctness in word
and deed. Al-Nakha'i interpreted it as the meanings of things and understanding
them. Al-Hasan interpreted it as piety in the religion of God. As for wisdom associated
with the Book, it is the Sunnah, as Al-Shafi'i and other imams have said.
Wisdom is of two kinds: innate wisdom, which God Almighty bestows upon whomever
He wills of His servants, and this is what our master Umar ibn al-Khattab, may
God be pleased with him, meant in his letter to Abu Musa al-Ash'ari:
"Wisdom is not a matter of old age, but rather it is a gift from God that
He gives to whomever He wills. So beware of base matters and degenerate
morals." And acquired wisdom, that is, which a servant acquires by taking
its means and avoiding its obstacles. If a person is clothed in it, it will
permeate their words and actions, and people will witness their words and
deeds.
The word
"wisdom" in the Quran comes to mean the Sunnah when it is paired with
the Quran, as in the words of God Almighty: "Our Lord! Send amongst them a Messenger of
their own (and indeed Allah answered their invocation by sending Muhammad,
peace be upon him), who shall recite unto them Your Verses and instruct them in
the Book (this Quran) and Al-Hikmah (full knowledge of the Islamic laws and
jurisprudence, or wisdom, or prophethood, etc.), and sanctify them. Verily! You
are the Almighty, the All-Wise."
(Surat Al-Baqarah: 129) And in His saying: “Similarly (to complete My Blessings on you) We have
sent among you a Messenger (Muhammad SAW) of your own, reciting to you Our
Verses (the Quran) and sanctifying you, and teaching you the Book (the Quran)
and the Hikmah (i.e., Sunnah, Islamic laws, and Fiqh—jurisprudence), and
teaching you that which you used not to know.” (Surat Al-Baqarah: 151). It came with the meaning of prophecy when it
came in the singular, as in the words of God. Almighty: “So they routed them by
Allah's leave, and Dawud (David) killed Jalut (Goliath), and Allah gave him
[Dawud (David)] the kingdom [after the death of Talut (Saul) and Samuel] and
Al-Hikmah (Prophethood), and taught him of that which He willed. And if Allah
did not check one set of people by means of another, the earth would indeed be
full of mischief. But Allah is full of bounty to the 'Alamin (mankind, jinns,
and all that exists).” (Surat
Al-Baqarah: 251). And in His saying, “And We strengthened his kingdom and gave him wisdom and
discernment in speech” (Surat Sad:
20), and in His saying, “And when 'Iesa (Jesus) came with (Our) clear Proofs, he said, ‘I have come
to you with Al-Hikmah (Prophethood), and in order to make clear to you some of
the (points) in which you differ, therefore fear Allah and obey me’” (Az-Zukhruf: 63). It may also mean jurisprudence, as
in the words of God Almighty: “He grants Hikmah to whom He pleases, and he to whom
Hikmah is granted is indeed granted abundant good. But none remember (will
receive admonition) except men of understanding.” (Surat Al-Baqarah: 269); or it may mean understanding,
as in His words: “And indeed We bestowed upon Luqman Al-Hikmah (wisdom and religious
understanding, etc.), saying: "Give thanks to Allah," and whoever
gives thanks, he gives thanks for (the good of) his own self. And whoever is
unthankful, then verily, Allah is All-Rich (free of all wants), worthy of all
praise.” (Surat Luqman: 12). Or it
can mean admonition, as in His saying, “Extensive wisdom—but warning does not
avail [them]” (Al-Qamar 5).
Wisdom is
also mentioned in the prophetic tradition in the saying of the Prophet (peace
and blessings be upon him): “There is no envy except in two cases: a man whom
Allah has given wealth and he spends it in the cause of truth, and a man whom
Allah has given wisdom and he judges and teaches with it” (Narrated by Abdullah
ibn Mas’ud; Source: Sahih al-Bukhari). Here, wisdom is beneficial knowledge
that Allah bestows upon one of His servants, who then acts upon it, teaches it,
and judges with it among people. As Imam al-Nawawi says, wisdom is everything
that prevents ignorance and deters from what is ugly. It is narrated on the
authority of Ibn Abbas (may Allah be pleased with them both) that he said, “The
Messenger of Allah (peace and blessings be upon him) embraced me and said, ‘O
Allah, teach him wisdom’” (Narrated by Abdullah ibn Abbas; Source: Sahih
al-Bukhari). It has been said that wisdom is the Quran, or acting upon it, or
the Sunnah, or correctness in speech, or fear of God, or understanding from
God, or reason, or that which reason testifies to as true, or a light by which
one distinguishes between inspiration and whispers, or quickness of response
with accuracy (Ibn Hajar).
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