'Abdullāh Ibn 'Abbās / Muḥammad al-Fīrūzabādī
تفسير : then allah mentioned his favour, saying: (he giveth wisdom unto whom he will) i.e. prophethood to muhammad (pbuh); it is also said that wisdom here means the interpretation of the qur'an; as it is said that it refers to being in the right in speech, action and opinion, (and he unto him wisdom) being in the right in speech, action and opinion (is given, he truly hath received abundant good. but none remember) takes admonitions from the similes of the qur'an or wisdom (except men of understanding) those who have minds from among people.
Jalāl al-Dīn al-Maḥallī
تفسير : he gives wisdom, that is, the profitable knowledge that leads to [righteous] action, to whomever he will, and he who is given wisdom, has been given much good, because he will end up in perpetual bliss; yet none remembers (the tā’ of yadhdhakkar has been assimilated with the dhāl), that is to say, [none] is admonished, but the people of pith, possessors of intellects.
Sahl al-Tustari
تفسير : …and he who is given wisdom has been given much good.he was asked about these words and he said:abū saʿīd al-khuḍrī <img border="0" src="images/radeyallahanhom.jpg" width="24" height="22"> narrated from the prophet <img border="0" src="images/salatonmassenger.jpg" width="24" height="22"> that he said: ‘the qurʾān is god’s wisdom (ḥikma) among his servants. whoever learns the qurʾān and acts according to it, it is as if prophethood were incorporated within him, except that he does not receive revelation. he is called to account in the same way as the prophets except in the matter of conveying the message.’ and muḥammad b. sawwār reported to me from ʿaqīl, from ibn al-musayyab, on the authorityof abū hurayra <img border="0" src="images/radeyallahanhom.jpg" width="24" height="22"> that he stated that the prophet <img border="0" src="images/salatonmassenger.jpg" width="24" height="22"> said, ‘the qurʾān is wisdom, andwhoever learns the qurʾān in his youth, it mingles with his flesh and blood. and surely the fire cannot touch a heart which contains the qurʾān, nor a body which avoids that which it prohibits (maḥārim), and keeps to what it permits (ḥalāl), believes in that which is clear [in it] (muḥkam), refrains from judgement in that which is ambiguous [in it] (mutashābih), and does not make innovations regarding it.’ mujāhid and Ṭāwūs said, ‘wisdom is the qurʾān, as he says in sūrat al-naḥl, call to the way of your lord with wisdom [16:125], meaning the qurʾān. Ḥasan said, ‘wisdom is the understanding of the qurʾān, and wisdom is prophethood, as he says in sūrat Ṣād, and gave him wisdom’ [38:20], meaning prophethood (nubuwwa). and god said [concerning] david <img border="0" src="images/alyhialsalam.jpg" width="34" height="19">, and god gave him kingship and wisdom [2:251] meaning prophethood, along with the book. qatāda said, ‘wisdom is understanding the religion of god, mighty and majestic is he, and following the messenger of god <img border="0" src="images/salatonmassenger.jpg" width="24" height="22">’; suddī said: ‘wisdom is prophethood’; zayd b. aslam said, ‘wisdom is the intellect (ʿaql)’; while rabīʿ b. anas said, ‘wisdom is the fear of god, exalted is he’. ibn ʿumar said, ‘wisdom is [to be found in] three things: a clear verse (āya muḥkama), the sunna put into practice and a tongue which is articulate with the qurʾān.’abū bakr stated that sahl [himself] said, ‘wisdom is the integration of the sciences, and its origin is the sunna. god, exalted is he, has said: and recite what is rehearsed to you in your houses of the revelations of god and his wisdom [33:34]. the revelations are that which is obligatory [according to the religious law] and the wisdom (ḥikma) is that which is sunna.’ sahl meant by this that the arabs say that you restrain a man when you prevent him from falling into harm or leaving the truth. [he was asked the meaning] of his words, wisdom that is far-reaching (bāligha) [54:5]. he replied:it means perfect and complete (tāmma), as in his saying, we gave him [power of] judgement (ḥikma) and knowledge [21:74], for it [wisdom] at that time was ⸢perfect and complete⸣ such that it reached those who were worthy of it without reaching others. in every situation they speak according to it. they resort to its rulings and reveal its meanings.it has also been said, ‘keep close to the wise, for certainly god revives dead hearts with wisdom just as he revives the barren land with a downpour of rain.’then he said:the capital (raʾs al-māl) of wisdom consists of three things: the first is disciplining the lower self (riyāḍat al-nafs) concerning things which are reprehensible (makrūhāt); the second is emptying one’s heart of any love for carnal lusts (shahawāt); and the third is standing guard (qiyām) over one’s heart by warding off [unwarranted] thoughts (khaṭarāt) which occur to it. moreover, whoever is heedful (rāqib) of god when [unwarranted] thoughts [come upon] his heart, will have [god] protect him in his bodily acts.ʿumar b. wāṣil said: ‘his words, exalted is he, he grants wisdom to whomsoever he pleases… [2:269] mean that he bestows the correct understanding of his book upon whomsoever he wills, just as he, exalted is he, said while addressing the wives of the prophet <img border="0" src="images/salatonmassenger.jpg" width="24" height="22">, when they had been given bounties in abundance, and recite what is rehearsed to you in your houses, of the revelations (āyāt) of god and his wisdom’ [33:34]. [in this verse] the revelations are the qurʾān, and wisdom is that which the messenger <img border="0" src="images/salatonmassenger.jpg" width="24" height="22"> had extracted from it (mustanbaṭ), just as ʿalī <img border="0" src="images/radeyallahanhom.jpg" width="24" height="22"> said, ‘the signs are [manifest in] a man to whom god has granted understanding of his book.’ he was asked about his words:
