Divine Wisdom
One of the Divine Attributes that enjoys a prominent position in theistic faiths is God’s Wisdom (al-hikmah). Numerous definitions have been offered for the adjective wise (al hakim).
Al-hikmah (wisdom) is defined either as knowledge of phenomena or as executing an action in the best possible manner. As God possesses the greatest possible knowledge of the world. He is wise in both senses of the word.
A fundamental question related to Divine Activity is whether God’s actions are purposive or arbitrary? This question is closely related to the topic of Divine Wisdom. One of the meanings of wisdom is that an agent undertakes actions for a purpose and not arbitrarily. An agent may be characterized as wise if his actions are aimed at reasonable and legitimate purposes rather than being merely impulsive. There can be no doubt that God’s actions are purposive and that the ends towards which God’s actions are directed are all good and reasonable.
But let us analyze what precisely we mean when we say that God’s actions are purposive. Is He purposive in exactly the same sense that the human being is purposive? When human beings exercise their free will and pursue purposive actions, they envisage the intended action and weigh its benefits and the need that it fulfills. After verifying that the action in question is suitable to our needs, we are then motivated to undertake the action. In other words, the purpose of human action is to fulfill one’s needs, and so it implies deficiency and privation. This is incompatible with Divine Perfection. God has no need to fulfill: He is absolutely perfect. Therefore, when we say that God is similar to human beings insofar as He is a purposive agent, we do not mean that He is purposive in exactly the same way as the human being.
In light of what has been said in the above, it should be clear that describing Divine Activity as purposive means that His Actions are aimed at realizing certain purposes. These purposes, however, do not concern God’s Essence as such, but are rather to the benefit of His creatures. His Actions benefit the creatures rather than Himself. Muslim theologians express this truth by saying that the final cause in Divine Activity pertains to the action, not the agent; that is, God does not seek anything for His benefit, for He is free of need; what He seeks is for the benefit of His creatures.
God’s Knowledge is infinite. He is aware of all the needs of all His creatures. He knows what is beneficial to His creatures and what is harmful. As He is wise ,He executes whatever is beneficial to and in the interest of the world and its inhabitants. Consequently, His Actions are absolutely good.
Rationale for Divine Wisdom
There are a number of arguments that prove the purposiveness of Divine Activity and, consequently, the wisdom of God. Below we shall consider one of these arguments.
Actions that are not directed towards an end and purpose arc arbitrary. Reason deems arbitrary actions to be objectionable. It is impossible that God should undertake reprehensible actions. Questionable behavior implies an imperfection and defect on the part of the agent. For, a volitional agent opts for objection able rather than praiseworthy actions as a result of such internal or external factors as ignorance, blind sentiment, illness, hereditary defects, bad upbringing, and negative social influence. But these imperfections and defects cannot affect God.
He is absolutely perfect, all-powerful, all-knowledgeable, merciful, and beneficent. we conclude, then, that God does nothing objectionable. He only undertakes actions that are praiseworthy. As such, His Actions are filled with purpose and conducive to the well-being of His creatures.