The concept of Hikmah is deeply rooted in the Divine, with Allah Himself being Al-Hakim, The All-Wise. The Quran frequently concludes verses with attestations to Allah's attributes, such as Allah is Exalted in Might and Wise, Allah is Exalted in Might and Wise, Allah is Exalted in Might and Wise, and Allah is Knowing and Wise. This signifies that all of Allah's actions, decrees, and creations are imbued with ultimate wisdom and purpose. Tafsir al-Jalalayn emphasizes that Allah is "Mighty in His Kingdom, Wise in His actions", meaning His decisions are rooted in perfect knowledge and judgment.

The Quran reveals that Allah bestows wisdom upon humanity as a profound blessing. 2:269. Ibn Kathir explains that this verse encompasses a wide range of meanings for Hikmah, including knowledge of the Quran, discernment (fiqh) in religion, righteous deeds, and the fear of Allah. This comprehensive understanding suggests that wisdom is not merely intellectual acuity but a holistic state of being that leads to eternal bliss, as al-Jalalayn notes, because "he will end up in perpetual bliss". The Ma'arif-ul-Quran further elaborates that Hikmah, when applied to Allah, signifies "total and perfect knowledge of all existents, and flawless creation," and when applied to humans, it denotes "a proper knowledge of the existents, and good deeds". This implies that human wisdom is a reflection and pursuit of Divine wisdom.

Prophets, as chosen messengers, are prime recipients of this divine gift. The Quran mentions Allah teaching Prophet Isa (Jesus) writing and wisdom and the Torah and the Gospel. Similarly, Prophet Yusuf (Joseph) was granted judgment and knowledge upon reaching maturity, which Tafsir al-Jalalayn interprets as "wisdom and understanding in matters of religion before his call to prophethood". Prophet Luqman, though not explicitly a prophet, was also endowed with wisdom, highlighting that this gift is not exclusively for prophets but can be granted to any grateful servant of Allah.

The Prophet Muhammad's mission is fundamentally linked to the teaching and embodiment of Hikmah. Several verses highlight his role: 2:129. This is reiterated as a fulfillment of Prophet Ibrahim's prayer for his progeny (2:129, 2:151).

The term "wisdom" (Hikmah) in these contexts is consistently interpreted by classical exegetes to refer to the Sunnah, the exemplary way of the Prophet Muhammad ﷺ. Ibn Kathir states that Al-Hikmah means "the Sunnah, as Al-Hasan, Qatadah, Muqatil bin Hayyan and Abu Malik asserted". The Ma'arif-ul-Quran explains that this means "the commentary and exegesis of the Holy Qur'an, others believe that it means the proper understanding of the religion (Din دين ), or the injunctions of the Shari'ah, or such commandments of Allah which have been received through the word of the Holy Prophet". Thus, prophetic wisdom encompasses both the understanding and the practical application of divine revelation.

The prophetic functions related to Hikmah are threefold: 1. Reciting the verses (*tilawah*): This emphasizes the importance of the Quran's words themselves, not just their meanings. As the *Ma'arif-ul-Quran notes, "the words are in themselves as necessary and inalienable a part of the intention as the meanings". 2. *Teaching the Book and wisdom**: This goes beyond mere recitation to include explanation, commentary (tafsir), and the practical implementation of the Quran's teachings through the Sunnah. The *Ma'arif-ul-Quran argues that "in order to understand the Holy Qur'an it is not sufficient merely to know the Arabic language, but that it also requires the 'teaching' of the Holy Prophet ﷺ". 3. *Purifying the people (*tazkiyah*)**: This involves cleansing individuals from internal spiritual ailments like false beliefs, pride, and malice, as well as external impurities. The *Ma'arif-ul-Quran describes Tazkiyah* as "purifying a thing or person from all kinds of filth, internal as well as external".

This comprehensive approach underscores that wisdom, as taught by the Prophet, is transformative, integrating knowledge, action, and spiritual purity. The Prophet's own life exemplifies this, as the Ma'arif-ul-Quran details how his teachings brought about a "great transformation" in his companions, turning them into models of rectitude.

The Quran encourages believers to invite others to the way of Allah with wisdom and good instruction. This verse lays out a comprehensive methodology for Da'wah (invitation to Islam), emphasizing gentleness, understanding, and addressing people according to their intellectual capacity. Tafsir al-Jalalayn interprets "wisdom" here as "the Quran and fair exhortation", while the Ma'arif-ul-Quran defines it as "sound speech which goes into one's heart" and involves "insight through which one finds out the dictates of circumstances and talks as appropriate relatively". This includes using lenience or firmness as needed, and employing hints where direct speech might cause embarrassment.

The pursuit of wisdom is not merely an intellectual exercise but a spiritual journey marked by specific characteristics. Those "firmly rooted in knowledge" (al-rasikhun fil-'ilm) are described as those who believe in both the clear (muhkam) and ambiguous (mutashabih) verses of the Quran, acknowledging that “all of it is from our Lord”. They are humble and constantly pray for steadfastness, unlike those "in whose hearts is deviation" who follow the ambiguous verses seeking discord. Ibn Kathir notes that the Prophet ﷺ warned against those who "argue in it (using the Mutashabihat), then they are those whom Allah meant. Therefore, beware of them" (3:7, Bukhari).

The acquisition of wisdom is often linked to piety (Taqwa) and understanding. The Quran states that none will remember except those of understanding. Ulu al-Albab (people of understanding) are those who benefit from divine admonitions and reflect on Allah's signs. The Ma'arif-ul-Quran highlights that sincere repentance and correcting one's conduct are crucial for receiving Allah's mercy and forgiveness, indicating that wisdom guides one towards accountability and spiritual refinement.

Hadith literature further illuminates the characteristics of those blessed with wisdom. The Prophet Muhammad ﷺ said, "There is no envy except in two: a person whom Allah has given wealth and he spends it in the right way, and a person whom Allah has given wisdom (i.e. religious knowledge) and he gives his decisions accordingly and teaches it to the others" Sahih al-Bukhari 24:13Sahih Muslim 6:324. Another narration specifies that this wisdom refers to "the Holy Qur'an" Sahih al-Bukhari 3:15 or "knowledge of the Qur'an and the Hadith" Sahih al-Bukhari 93:5Sahih al-Bukhari 96:47. This underscores that true wisdom in Islam is firmly grounded in religious knowledge and its righteous application.

Wisdom is inextricably linked with justice (qist). Allah is described as upholding constantly and uniquely maintaining His creations with justice. This divine attribute serves as the ultimate standard for human conduct. The Quran mandates adherence to justice in all matters, including societal and familial dealings. For instance, in matters of marriage, men are urged to deal justly with the orphan girls, then marry (other) women of your choice, and warned against "doing injustice" (4:2, Ibn Kathir). The permission to marry up to four wives comes with the strict condition of maintaining justice, with Allah saying, if you fear that you will not be able to deal justly (with them), then only one. This highlights that wisdom dictates equitable treatment and warns against oppression.

Justice extends to economic and social responsibilities. The Quran commands giving orphans their property when you find sound judgment in them and warns against consuming it wastefully and hastily. Guardians who are rich should "take no wages" but if poor, may take "what is just and reasonable" (4:5, 4:6). This demonstrates a wise system that balances protection of the vulnerable with fair compensation for effort. The Ma'arif-ul-Quran deduces from this a broader juristic rule that those managing endowments or community services, if wealthy, should abstain from taking payment, but if needy, may take in proportion to their needs.

Furthermore, the Quran strongly condemns those who kill those men who order just dealings, a trait attributed to the transgressions of the Children of Israel. This underscores the severity of injustice and the importance of upholding equity as a manifestation of wisdom. The Prophet ﷺ himself said that "Shirk (arrogance) is refusing the truth and degrading people" (3:22, Ibn Kathir), linking spiritual deviation with social injustice.

Wisdom in Islam is not merely theoretical but profoundly impacts a believer's spiritual state and ethical conduct. It is a catalyst for inner transformation and adherence to divine commands. The concept of Taqwa (fear of Allah) is often mentioned alongside wisdom, indicating that genuine wisdom cultivates a conscious awareness of Allah's presence and judgment. The Ma'arif-ul-Quran states that "the real wisdom is the fear of Allah".

The Quran instructs believers to enter Islam perfectly, accepting all its injunctions wholeheartedly. The Ma'arif-ul-Quran clarifies that "their entire person, hands and feet, eyes and ears, feeling and thinking, after having embraced the Faith should all be within the parameters of Islam and the obedience to Allah". This means embracing Islam as "a complete system, an organic whole, unified, indivisible". Deviating from this holistic submission is considered a "Satanic slip".

The ethical implications of wisdom are vast, covering various aspects of life: *Trustworthiness**: The *Ma'arif-ul-Quran highlights the importance of keeping pledges and covenants, defining any contravention as haram (forbidden). Social Harmony: Wisdom dictates maintaining good relations with kin, neighbors, and the broader community. The Prophet Muhammad ﷺ encouraged "making (things) easy and do not make (things) difficult and give (people) the good news (of mercy from Allah) and do not disappoint or alienate (them)" (Sahih al-Bukhari, Kitab al-`Ilm, 16:125, Ma'arif-ul-Quran). * Forgiveness and Repelling Evil with Good: Believers are encouraged to repel evil with good, turning enmity into friendship through patience and forbearance. This embodies a profound wisdom in dealing with adversity and conflict. * Moderation in Worldly Desires: While worldly blessings are acknowledged, wisdom cautions against excessive attachment to them, reminding believers that this is the pleasure of the present world's life, but Allah has the excellent return with Him. Maulana Rumi's parable illustrates this, comparing worldly possessions to water around a boat: beneficial when kept outside, but destructive if it enters the boat (3:14, Ma'arif-ul-Quran).

The spiritual journey of acquiring wisdom involves constant reflection on Allah's signs in the universe, as well as adherence to revelation. Those with understanding contemplate the creation of the heavens and earth, discerning the undeniable power and wisdom of the Creator (13:4, 13:2). This reflection leads to conviction in the Hereafter and the ultimate accountability for one's deeds.

In essence, Hikmah in Islam is a multifaceted divine gift, manifesting as profound insight, righteous conduct, and a balanced approach to life. It is rooted in understanding Allah's attributes, revealed through His prophets, and cultivated through sincere obedience, justice, and contemplation, leading to spiritual purity and success in both this world and the Hereafter.