[Surah al-Nisā’ (4): verse 113]

“Were it not for Allah’s favor and mercy upon you, a group of them would have sought to lead you astray. Yet they lead none astray but themselves, and they cannot harm you in any way. Allah has sent down to you the Book and wisdom and taught you what you did not know. Great indeed is Allah’s favor upon you.” (113)

He, Most High, also says:

2:269 “He grants wisdom to whom He wills, and whoever is granted wisdom has certainly been granted abundant good.”

And He says concerning the Messiah, peace be upon him:

3:48 “And He will teach him the Book and wisdom, the Torah and the Gospel.”

Wisdom is mentioned in Allah’s Book in two ways: on its own, and alongside the Book. When mentioned on its own, it has been interpreted as prophethood and as knowledge of the Quran. Ibn ‘Abbās said: “It is knowledge of the Quran: its abrogating and abrogated passages, its clear and ambiguous passages, what comes earlier and later in it, its lawful and unlawful matters, and its parables.” Al-Dahhāk said: “It is the Quran and understanding it.” Mujāhid said: “It is the Quran, knowledge, and understanding.” In another report from him: “It is being correct in speech and action.” Al-Nakha‘ī said: “It is knowing and understanding the meanings of things.” Al-Hasan said: “Scrupulousness in practising Allah’s religion.” It is as though he explained it by its fruit and what it entails.

As for wisdom mentioned alongside the Book, it is the Sunnah. This is what al-Shāfi‘ī and other imams said. It has also been said that it means judging according to revelation, but interpreting it as the Sunnah is more comprehensive and better known.

The best explanation of wisdom is that given by Mujāhid and Mālik: knowing the truth and acting upon it, and being correct in speech and action. This can only come through understanding the Quran, the laws of Islam, and the realities of faith.