And when His wisdom, glorified and exalted is He, was established, and that He distanced them from it by what He decreed upon them of ignorance and dullness of mind, and He granted it to whoever repented and held fast to the verses of the Book, the listener anticipated the news about some of those whom He granted wisdom from the predecessors who were among the good-doers. They placed things in their proper places by believing in His saying: 'And He is the Almighty, the Wise' or according to a determination of His decree: because we misled them by our wisdom and granted wisdom to those who accepted our verses and excelled in worshiping us, for they did not worship an idol nor inclined towards amusement, because that is the essence of wisdom for it is [placing] a thing in its proper place. So it is a determination for the specification of the Prophet, blessings and peace be upon him.

Regarding the message: 'And indeed We granted' by what we have of greatness and wisdom 'Luqman', and he is a servant among Our servants. 'Wisdom' is the knowledge supported by action, and the action is perfected by knowledge. And Al-Harali said: It is the knowledge of the matter for which the judgment became necessary, and the judgment is the endurance of all types of patience and perseverance, outwardly with high elevation. The judgment is not completed and wisdom does not become equal except according to the extent of knowledge. Ibn Maylaq said: Its essence is based on hitting the truth and correctness in saying [and action]. For this reason, Ibn Qutaybah said: A person is not called wise until wisdom in saying and action gathers for him. He said: And the one who speaks with wisdom is not called wise until he acts upon it. End.

And among His profound wisdom is what the companion of Al-Firdaws narrated from Ibn Umar, may Allah be pleased with both of them, that the Prophet, blessings and peace be upon him, said: "I truly say! Luqman was not a prophet, but he was a servant who was very thoughtful and had good certainty. He loved Allah, so Allah loved him, and bestowed upon him wisdom. He was sleeping at noon when a call came to him, saying: O Luqman, would you like Allah to make you a vicegerent on earth to judge between people with truth? He replied: If my Lord gives me a choice, I would choose safety and not accept hardship. But if He decides for me, then I hear and obey, for I know that if my Lord does that, He will protect and assist me. The angels said in a voice that they could not see: Why, O Luqman? He said: Because the ruler is in the most difficult and challenging positions, surrounded by injustice from every direction. If he is just, he is likely to succeed, but if he errs, he has strayed from the path to Paradise. And whoever is humble in this world is better than being noble, and whoever chooses this world over the Hereafter, the world will tempt him and he will not attain the Hereafter. The angels were amazed at the beauty of his words, so he fell asleep and was granted wisdom, and he awoke speaking it." In Al-Firdaws, from the virtues of good character, Abu Bakr ibn Hilal narrated from Abu Huraira, may Allah be pleased with him, that the Prophet, blessings and peace be upon him, said: "Wisdom is ten parts; nine parts of it are in solitude and one part is in silence." And Luqman said: There is no wealth like health, and no comfort like a good soul. He said: The beating of a father to his child is like rain to crops. And it was said to him: Who is the worst of people? He said: The one who does not care to be seen by people as doing wrong. And it was said to him: How ugly is your face! He said: Do you criticize the artist or the artwork? And Al-Baghawi said: It was said to him: How did you reach what you have reached? He said: By truthfulness in speech, fulfilling trusts, and avoiding what does not concern me. It has ended. So, glorified and exalted is He, from His wisdom and decrees, that He raises whom He wills by what He knows of their sound nature. Even if he is a servant, it is not strange that He chooses Muhammad, blessings and peace be upon him, of high lineage and lofty status among every noble creation with the message from among Quraysh, even if he was not from the people of this world who are proud of it. Ibn Maylaq said: Among His wisdom, glorified is He, is that He combines between the effects of His justice and His grace, and that He punishes between them in appearances, humiliating and honoring, impoverishing and enriching, causing illness and healing, destroying and preserving, and so on. There is no prior justice except that it has a subsequent grace, and no prior grace except that it has a subsequent justice. However, the effect of justice and grace may be particularly related to the inner selves, and one of them may relate to the outward while the other relates to the inward. There may be a difference in their relation in one state, and it may be on the basis of exchange, and according to the extent of the relation of the prior effect will be the relation of the subsequent effect.

And when wisdom was decisive in that, Allah, glorified and exalted is He, manifested the effects of His justice upon the outward appearances of His chosen ones, without their inner selves. Then this was followed by the manifestation of the effects of His grace upon their inner selves and outward appearances, until it became from the principle of divine wisdom the delegation of the kingdoms of the earth to the oppressed in it, like the Najashi when he was sold in his youth. And this is often found through observation. From the perfection of the upbringing of the Wise One for those whom He intends to elevate is that He allows the effects of justice to manifest upon their outward appearances, which includes their completion, enlightenment of their understanding, purification of their existence, refinement, and education, among other benefits of upbringing. And whoever follows the conditions of the great ones from Adam, peace be upon him, and so on, sees from the goodness of Allah's trial, glorified and exalted is He, for them what bears witness to what has been established as true, if Allah, exalted is He, wills. This has ended.

And when wisdom is the turning towards Allah, He said: "Be grateful." And although its estimation is: We said to him such and such, it is interpreted as "We granted him gratitude." And the speech was directed to the Greatest Name, which no one else has been named with, glorified is He, to avoid contention and to shift from the manifestation of greatness to that which is greater than it. He said: "To Allah" by having guided him to it through what We caused him of the command to do so, for wisdom in reality is the act of being grateful, not merely the recommendation of it. And it may be that "to be" is a gerund, and the estimation is: We granted it to him because of gratitude. And He expressed it with the command verb to indicate that his gratitude was in compliance with the command so that it would be elevated.

And when the decree was: he hastened and gave thanks, it benefited only himself. Just as if he disbelieved, it would harm only himself. He turned to it [defining it] that He is free of need for the thanks of the thankful. His saying expresses with the present tense indicating that whoever turns to Him - at any time - will meet Him, and His kindness towards him will always be continuous with the continuity of the action: ﴿And whoever gives thanks﴾ means he renews the thanks and takes care of it for himself, whoever he may be. ﴿Then indeed, he gives thanks﴾ means he does that ﴿for himself﴾, meaning he benefits himself. For indeed, Allah increases him from His bounty. For indeed, Allah is [p-160] Appreciative, Majestic. ﴿And whoever disbelieves﴾ then he harms only himself. He expressed in the past tense as an indication that whoever has committed disbelief, even once, will be punished by being turned away from him. ﴿For indeed, Allah﴾ expressed with the Greatest Name because it is in the context of wisdom. And the Wise is the one who continuously brings to mind the attributes of majesty and beauty, so his fear overcomes his hope as long as he is in the abode of hardships. ﴿Free of need﴾ of thanks and others. ﴿Praiseworthy﴾ means He has all praises, even if all of creation disbelieves in Him. For the estimation of disbelief upon them is such that they cannot detach from it from all of His praises by His power, might, understanding, and greatness. It is also permissible - and it is closer - that 'Free of need' refers to the disbeliever and 'Praiseworthy' refers to the thankful, so it would be the active participle. The estimation would be: And whoever disbelieves, then he disbelieves only against himself. Then it is caused by the two sentences, which are that the action of each of the thankful and the disbeliever does not extend beyond His saying: 'For indeed, Allah is free of need' [meaning] of the thanks of the disbeliever, 'Praiseworthy' for the thankful. And the verse is on the first of the interlocking: specifying the thanks for the self first indicates the omission of something similar from the disbelief second, and the affirmation of the two attributes indicates the omission of something similar to them first.