The benefits of the verse: “They said: Glory be to You! We have no knowledge except what You have taught us. Indeed, You are the All-Knowing, the Wise,” and the mention of the divisions of ruling into legislative and cosmic, and the difference between them

Among the benefits of this noble verse is the intense exaltation of the angels for Allah (Mighty and Majestic), as they acknowledged His perfection and His being free from ignorance in their saying: They also acknowledged that they themselves have no knowledge, and they acknowledged the favor of Allah in their saying: .
And among the benefits of the noble verse is the affirmation of two of the names of Allah, which are: al-‘Alim (the All-Knowing) and al-Hakim (the Wise).
Now, is al-‘Alim among the intransitive names or the transitive names? It is transitive: So it is among the transitive names. The scholars say: Faith in a transitive name is not complete except with three things: affirming it as a name for Allah, affirming the attribute it indicates, and the fourth is affirming the ruling or effect that follows from it. For example, with al-‘Alim, we affirm al-‘Alim as a name of Allah, and we must affirm the knowledge that al-‘Alim indicates, which is the attribute. We affirm the effect that follows from it and extends to others, which is that He knows (Mighty and Majestic). Allah the Exalted said: Al-Hakim is the same; al-Hakim is the same, meaning we must believe in al-Hakim as a name of Allah, and believe in the attribute it indicates. Al-Hakim indicates two attributes: al-hukm (ruling) and al-hikmah (wisdom), so it is from ruling and wisdom.
As for al-hukm (ruling), the scholars said it is divided into two categories: cosmic ruling and legislative ruling. So the saying of Allah (Blessed and Exalted is He): What is meant by this? The Shari'ah. And His saying (Exalted is He) in Surat al-Mumtahanah: This is also legislative. And His saying (Blessed and Exalted is He) about the brother of Yusuf: This is a cosmic ruling. And His saying (Blessed and Exalted is He): This is cosmic, because Allah has ruled by the Shari'ah, so it does not need supplication, but means between us and our enemies. Now, ruling is divided into two categories: legislative and cosmic. So the cosmic, our brothers, the cosmic must occur. If Allah rules something cosmically, it must happen. If He rules that a person is sick, he becomes sick; if He rules that he is poor, he becomes poor, whether he wills it or not. Is the legislative ruling effective for everyone? No, only the believers are bound by it, while the disbelievers are not bound by it.
Al-hikmah (wisdom) is, as the scholars said: placing a thing in its appropriate place. Thus, foolishness is excluded, which is when the doer places a thing in a place other than its proper place. If wisdom is placing a thing in its appropriate place, let us look at the connections of wisdom: there is a connection to cosmic ruling, and a connection to legislative ruling. If you examine the legislative rulings of Allah, you will find them at the peak of wisdom and precision, and that they are suitable for every time and place and nation, especially the rulings brought by the Shari'ah of Muhammad (peace and blessings be upon him). As for the other rulings, they may not be suitable for every time and place. Likewise, cosmic ruling: if you examine the actions of Allah (Mighty and Majestic) in His creation, you will find them at the peak of wisdom and in a state that amazes the minds. If you went to the anatomists to explain to you the things in this body that amaze the minds, you would thereby know the wisdom of Allah (Mighty and Majestic).
Then, wisdom in cosmic and legislative ruling has two states: a state in placing a thing as it is, and a state in the intended goal. Pay attention: placing a thing as it is is called the formal goal, and the expected goal is called the cause or the teleological wisdom. For example, if you look at the legislative rulings of Allah, let us say I look at prayer. The fact that prayer is in this form—standing, then bowing, then standing, then prostration—there is no doubt that in this form it is at its best, and the goal of it is also praiseworthy and commendable. Look at Hajj as well; the fact that it is in this form, there is no doubt that it conforms to wisdom, and its goal also conforms to wisdom.
Likewise, the rulings of the Qadariyyah. You find that Allah (Mighty and Majestic) rules with the cosmic rulings at the time of wisdom. For example, He sends rain where there is benefit in sending it. But it may be a punishment by rain; the rain may be a punishment if it increases and becomes excessive. Is it being a punishment wisdom? Yes, wisdom. Because Allah said: So His saying: is an explanation of His action (Mighty and Majestic), and His saying: is an explanation of the effect, meaning this disliked thing happened so that these people would return.