The concept of ‘Wisdom’ (ḥikmah) appears twenty times in nineteen different verses across twelve chapters, yet its interpretation has varied significantly among Islamic scholars over the centuries. (These verses are (2:129, 2:151, 2:231, 2:251, 2:269), (3:48, 3:81), (4:54, 4:113), (5:110), (6:89), (9:10), (16:125), (19:12), (21:74), (31:12), (38:20), and (62:2).) The classical commentators viewed it through a prophetic and theological lens, while later exegetes introduced rationalist, philosophical, and ethical dimensions into the discussion. This paper explores how the understanding of wisdom in the Qur’an has evolved, moving from a concept primarily linked to prophethood and divine instruction to one that incorporates broader epistemological, legal, and ethical considerations.
The exegetical traditions provide rich perspectives on the meaning of wisdom. Al-Ṭabarī’s (d.923) Jāmiʿ al-Bayān fī taʾwīl al-Qurʾān, represents the earliest systematic tafsīr tradition, emphasizing wisdom as divine revelation, religious instruction, and a form of guidance granted to prophets. His methodology relies heavily on reports from the Prophet’s companions and their successors, reinforcing the idea that ḥikmah is primarily a tool for divine legislation. This perspective is echoed in the work of Ibn Kathīr’s (d.1373) Tafsīr al-Qurʾān al-ʿAẓīm. Ibn Kathīr focused on the Qur’an’s legalistic and theological dimensions, defining wisdom as knowledge of abrogated and abrogating verses, clear and ambiguous meanings, and the lawful and unlawful rulings of Islamic law.
A shift occurs in the exegesis of Fakhr al-Dīn al-Rāzī’s (d. 1209) al-Tafsīr al-kabīr. As a rationalist theologian deeply engaged with philosophy and Islamic metaphysics, al-Rāzī expands the meaning of ḥikmah beyond prophetic wisdom. He argues that wisdom is not confined to revelation but encompasses rational inquiry, ethical reasoning, and intellectual discernment. For al-Rāzī, wisdom is the ability to grasp deeper truths, understand theological nuances, and navigate the complexities of human intellect and divine law. His interpretations reflect a growing engagement with philosophical discourse, situating wisdom within the realm of knowledge and reason rather than solely within the domain of prophecy.
This rationalist expansion finds an even more pronounced expression in modern exegesis, particularly in the works of Muḥammad Rashīd Riḍā (d. 1935) and al-Ṭāhir Ibn ʿĀshūr (d. 1973). On the one hand, Riḍā’s Tafsīr al-manār takes a more practical and ethical turn, viewing it as the ability to distinguish between divine inspiration and satanic deception. For Riḍā, wisdom is not limited to prophets but is accessible to all believers who seek knowledge, social justice, and ethical clarity. He argues that the Qur’an encourages rational engagement and moral discernment, positioning wisdom as a tool for personal and communal reform. On the other hand, Ibn ʿĀshūr’s al-Taḥrīr wa al-Tanwīr takes this argument even further. He defines ḥikmah as intellectual discernment, ethical clarity, and practical judgment. According to him, wisdom is not only about divine revelation but also about the ability to make sound judgments in daily life. His exegesis places significant emphasis on social justice, human flourishing, and the ethical dimensions of wisdom, suggesting that ḥikmah is an essential quality for both religious and civic life.
Across these interpretations, two dominant perspectives emerge. The first, represented by al-Ṭabarī and Ibn Kathīr, sees wisdom as an exclusive characteristic of prophets and divine revelation, reinforcing the notion that true wisdom is granted by God to those chosen for His message. The second, championed by al-Rāzī, Riḍā, and Ibn ʿĀshūr, expands the concept to include knowledge, reason, ethics, and the ability to act justly. This latter interpretation reflects a broader shift in Islamic thought as scholars moved from a strictly theological understanding of ḥikmah toward one that incorporates rationalism, legal philosophy, and social ethics.
While early exegetes positioned wisdom within the framework of religious authority and divine command, later interpretations opened the door for a more human-centered understanding, allowing wisdom to be seen as a quality that believers can cultivate through knowledge, experience, and ethical practice. This evolution highlights the adaptability of Islamic thought, showing how scholars have engaged with new intellectual currents while remaining grounded in the Qur’anic text. By tracing these shifts in the interpretation of ḥikmah, this paper contributes to the broader field of Qur’anic hermeneutics and Islamic theology. It illustrates how wisdom in the Qur’an has been understood differently across historical contexts, reflecting broader theological, legal, and philosophical transformations. The study also raises important questions about the nature of wisdom in contemporary Islamic thought: How do modern Muslims reconcile prophetic wisdom with the demands of rational inquiry and ethical autonomy?
The concept of ḥikmah (wisdom) appears twenty times in nineteen different verses across twelve chapters in the Qur’an, yet its interpretation has undergone significant evolution over the centuries. Classical exegetes such as al-Ṭabarī (d. 923) and Ibn Kathīr (d. 1373) viewed wisdom primarily through a prophetic and theological lens, linking it to divine revelation and religious instruction. Their interpretations emphasize ḥikmah as a form of guidance granted to prophets, with a strong focus on legalistic and doctrinal teachings. In contrast, the rationalist theologian Fakhr al-Dīn al-Rāzī (d. 1209) expanded the meaning of wisdom beyond prophecy to include intellectual discernment, ethical reasoning, and philosophical inquiry. This rationalist shift is further developed in modern exegesis, particularly in the works of Muḥammad Rashīd Riḍā (d. 1935) and al-Ṭāhir Ibn ʿĀshūr (d. 1973), who reframe ḥikmah as an essential ethical and social principle applicable to all believers. By tracing these exegetical shifts, this paper explores the broader transformation of Islamic thought, from a strictly theological understanding of wisdom to a more human-centered, rational, and ethical perspective.