Explaining the Wisdom of Allah the Exalted in the Legislative and Cosmic Signs

The Shaykh : It is divided into two types: current and consequential, or formal and teleological. "Current" means that the occurrence of a thing in this specific manner is in accordance with this current wisdom, meaning the state in which it currently exists is in accordance with wisdom. For example, the prayers include bowing, prostration, standing, and sitting. The fact that they are of this nature is in accordance with wisdom. They begin with praising Allah Mighty and Majestic, then reciting His speech, then bending to Him in reverence, then returning to praising Allah and thanking Allah, then prostrating to Him, and so on. We say that the occurrence of this worship in this manner is in accordance with wisdom.
The fact that the created things are as they are in form and state is in accordance with wisdom. The human being is upright in stature and of this shape, which no other animal resembles, and this is in accordance with wisdom. Yes, the animals are in accordance with wisdom in their appearance in this form. Yes, and the fact that strength is in them, and the fact that the backs of camels are surrounded by fat because they carry heavy loads, so they need fat to protect them from the weight of the loads so that their bones do not break. And the fact that the bone is also curved, this makes it stronger for carrying. And so on, meaning there are things we do not perceive, but there is no doubt that the existence of a thing in this specific manner, whether it is cosmic or legislative, is in accordance with wisdom.
Now, the consequential or teleological wisdom is that these existing things and these legislated matters were not created or legislated except for a noble purpose. For example, why was zakah made obligatory? Because it includes general and specific benefits. Specific for the one who gives it, and general for the people in general. So there is a intended wisdom in it. Why was the congregational prayer legislated? It has a wisdom: the ignorant learns from the knowledgeable, people bond with one another, and they learn to obey the orders of the rulers. Because now, if the imam says Allahu Akbar for bowing, they bow and do not wait for him to say "Bow, everyone." As soon as he says Allahu Akbar, they bow. And likewise, as soon as he stands, they stand. This is training the general Muslim community to learn obedience and listening to their rulers. For this reason, the imam of the prayer is called an imam, and the Grand Imam is called an imam, because everyone follows him. So the result is that you will not find a law among the laws except that it is for a noble purpose for which the Lord Mighty and Majestic deserves praise, glorification, and thanks. If the legislative rulings have noble purposes, this is the wisdom. As for the cosmic rulings, they also have noble purposes. Allah the Exalted said: What is the purpose? A test. If Allah gives you good, it is a trial for you to be thankful. If Allah gives you other than that, it is a trial for you to be patient. When the throne of Bilqis came to Sulayman, he said: Allahu Akbar. Look, a glance of the eye. I look far to the extreme limit of my sight. Before it returns to him, it comes to you truly. For this reason he said: It came with the letter "fa" indicating what? Immediate succession. Immediate succession without delay. So whatever Allah the Exalted decrees of cosmic rulings, it has a noble purpose for which praise and thanks are deserved. And this is the wisdom. So wisdom relates to the legislative ruling in its current and consequential aspects, and to the cosmic ruling in its current and consequential aspects. How many are they in total? Four: cosmic current, legislative current, cosmic teleological, and legislative teleological. So they are four. All of this is taken from the saying of Allah the Exalted: Yes, then we say: branching from that is also from al-Hakim, meaning the Judge in the cosmic sense, branches from it al-Hukm, meaning that to which disputes are referred. The one who judges between the servants is Allah the Exalted. Allah the Exalted said: So Allah the Exalted is the one who judges between the creation in what they differed in on the Day of Resurrection. And this we call: a decisive judgment. And from it, the legislative judges also decide between the litigants. So now the word al-Hakim, or this great name among the names of Allah, includes all these three meanings: al-Hukm (judgment), al-Hikmah (wisdom), and perhaps we say that judgment between people falls under cosmic judgment or is a branch of its branches. Yes.