Shafaqna Pakistan | by Dr. Mohammad Sobhanie: One of the names of Allah is Al-Ḥakīm (the All-Wise). It is mentioned numerous times in the Qur’an, often paired with Al-ʿAzīz (the All-Mighty) or Al-ʿAlīm (the All-Knowing).
When we say that Allah is Al-Ḥakīm, we mean that He acts with perfect wisdom and purpose. When this name is paired with Al-ʿAlīm, it signifies that His wisdom is grounded in His complete and perfect knowledge.
At times, human beings—and even other creatures—may be unable to comprehend the divine wisdom behind certain actions, leading them to ask: Why has God done this or that? The following examples illustrate such questioning.
For instance, when Allah (swt) informed the angels of His decision to create Adam and appoint him as His vicegerent on the earth, they said:
قَالُوا أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ ﴿٣٠﴾
“Will You place upon it one who will cause corruption and shed blood, while we glorify You with praise and sanctify You?” Allah replied, “Indeed, I know that which you do not know.” (2:30, Al-Baqarah)
Continuing with this theme, the story of Prophet Musa (a.s.) and al-Khiḍr (a.s.) provides another powerful example. When Prophet Musa (a.s.) met al-Khiḍr (a.s.), he said, “May I follow you so that you may teach me some of the guidance you have been taught?” (18:66, Al-Kahf). This request indicates that Prophet Musa (a.s.) recognized that he was meeting someone endowed with special knowledge granted by Allah (swt).
Al-Khiḍr (a.s.) replied, “Indeed, you will not be able to have patience with me. And how can you be patient regarding that which you do not fully comprehend?” (18:67–68, Al-Kahf). Here, “patience” refers to the ability to withhold judgment while events unfold.
Prophet Musa (a.s.) promised to be patient, and al-Khiḍr (a.s.) agreed to let him accompany him. As the narrative unfolds, al-Khiḍr (a.s.) performs three actions, each of which initially prompts objection from Prophet Musa (a.s.), who questions their apparent injustice. This reaction stems from his limited knowledge of the divine wisdom behind these actions. However, when al-Khiḍr (a.s.) later explains the underlying reasons, Prophet Musa (a.s.) recognizes their wisdom and accepts them.
Similarly, the story of Prophet Yusuf (a.s.) presents another powerful example in which divine wisdom is not immediately apparent but is revealed over time. His brothers cast him into a well; a caravan later rescued him, and he was eventually sold as a slave in Egypt. These events led to his imprisonment, which ultimately became the path to his rise to power—enabling him to save Egypt from famine and reunite with his family. What initially appeared to be misfortune was, in reality, a path to honor and the fulfillment of divine wisdom. Without knowledge of the full story, one might ask why God did not save the innocent Yusuf from being cast into the well.
To further illustrate this concept, consider the following story: During a storm, a sailor lost his ship and was eventually washed ashore on a deserted island. Over time, he built a small wooden cabin and survived by eating the island’s fruits and vegetables. One day, upon returning from searching for food, he discovered that his cabin had caught fire. In despair, he complained to God, saying, “O God, the only thing I had was this cabin, and now it is gone.”
As he reflected on his misfortune, he noticed a sailing boat approaching the island. When the rescuers arrived, they explained that they had seen the smoke from afar. Thus, what seemed to be a calamity—the burning of the cabin—became the very means of his rescue. Had the cabin not burned, he might never have been found.
In conclusion, human beings often see smoke but forget that rescue may already be on the way.
Appendix:
The phrase “Nusabbihu bi-hamdika” (نُسَبِّحُ بِحَمْدِكَ appears frequently in the Qur’an (e.g., 2:30) and in Islamic prayers. It is commonly translated as “We glorify You with praise” or “We exalt You with Your praise.”
The term tasbīḥ (تسبیح) refers to declaring Allah free from all imperfection, shortcomings, or any attributes that do not befit His majesty.
Source: Shafaqna English
