Exegesis of the saying of Allah the Exalted: ((... and He is the Wise, the All-Aware))

in His actions in His creation The author says: "in His actions" This is deficient, for He is Wise in His legislation and in His actions as well, which are the divine decree. So wisdom is not specific to actions, but extends to the legislation, which is through His speech. The legislation is the revelation, and it is the speech of Allah, not the action of Allah, but it is the speech. Likewise, He is Wise in His actions. Wisdom is derived from *ihkam* (precision), which is perfection. Therefore, it is said in its exegesis: it is placing a thing in its proper place, and this is perfection. But it was mentioned to us previously that *al-Hakim* has two meanings: the Ruler and the Precise, because it is derived from *hukm* (ruling) and *ihkam* (precision). And Allah ruled. O beloved, how many types are there?
The student : ......

The Shaykh : Yes, yes.
The student: .....

The Shaykh : Yes, a legal ruling and a cosmic ruling, and wisdom is also of two types.
The student: .....

The Shaykh : Yes, ruling... yes, two types, in each of the *ihkam*.
The student: .....

The Shaykh : No, it has no bearing on the ruling.
The student: .....

The Shaykh : Formal and teleological. Formal means that the fact that this thing is in this specific form is in accordance with wisdom, and teleological means that the purpose of this thing is, yes, a wisdom for which Allah is praised. For example, the fact that prayer is in this manner, fasting is in this manner, and ablution is in this manner, these are in the legal matters. And likewise in the cosmic matters, the fact that the creation of man is in this manner, and the sun and moon and the like, this is formal wisdom, meaning that the fact that this thing is in this specific form is undoubtedly in accordance with wisdom. Then the purpose of that thing is another wisdom. Now, this formal and teleological wisdom in the legislation, what comes after? And in the divine decree. And if you multiply two by two, it becomes four. Teleological wisdom in the legislation, formal wisdom in the legislation, teleological wisdom in the divine decree, formal wisdom in the divine decree. And all of this is established for Allah (Mighty and Majestic). And when a person believes in this, he is reassured by the rulings of Allah the Exalted, both cosmic and legal, and no objection arises in his mind, because he knows that this issues from wisdom. And when he knows that it issues from wisdom, no doubt remains in his heart that this is the very truth, which is what wisdom requires. And by this, a person is reassured by the Shari'ah of Allah, and a person is also reassured by the divine decree of Allah (Mighty and Majestic), and he knows that this is the correct path, and nothing else is permissible. And His saying: The author says: "in His creation" And *al-Khabir* means the One possessing experience, which is knowledge of the inner realities of things. From this, the planter is called an expert, because he covers the seed with the soil. So *al-Khabir* is the One possessing experience, which is knowledge of the inner realities of things. Does this contradict knowledge of the outward appearances of things? No, rather it supports it, because the One who knows the inner realities of things is, a fortiori, one who knows their outward appearances. Wisdom is always coupled by Allah (Mighty and Majestic) with might and with knowledge. Here it was coupled with what? With knowledge, which includes experience. And Allah couples it with that so that it becomes clear that His wisdom (Glorified and Exalted is He) is based on His knowledge, and that if it appears to you that this thing is not wisdom, that is due to the deficiency of your knowledge. Otherwise, if you had knowledge and understanding, you would have known that there is wisdom in what Allah legislated and in what He decreed.