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رَبَّنَا وَٱبۡعَثۡ فِيهِمۡ رَسُولًا مِّنۡهُمۡ يَتۡلُواْ عَلَيۡهِمۡ ءَايَـٰتِكَ وَيُعَلِّمُهُمُ ٱلۡكِتَـٰبَ وَٱلۡحِكۡمَةَ وَيُزَكِّيهِمۡۚ إِنَّكَ أَنتَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ
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Abraham's prayer asks for one messenger who does three things: recites God's signs to the people, teaches them the Book and the Wisdom, and purifies them. What does "the Wisdom" (al-ḥikma) name here? I think the Quran answers that from inside itself.
Start with . A long run of commands opens at 17:22: worship none but God, be good to your parents (), do not kill your children for fear of poverty (), do not come near zinā (), give full measure (). Then the passage closes: "That is from what your Lord has revealed to you of the Wisdom" (dhālika mimmā awḥā ilayka rabbuka mina l-ḥikma). The Wisdom here is not something standing next to the revealed text. It is those verses.
Then 2:231: "remember God's favour upon you, and what He has sent down to you of the Book and the Wisdom; He admonishes you with it" (yaʿiẓukum bihi). Both are sent down, and a single pronoun, bihi, takes them up rather than the dual bihimā. A singular pronoun can simply follow the nearer noun, so I do not rest the case on that alone. Read next to , though, it looks like one sent-down thing described two ways.
points the same direction. The Prophet's wives are told to remember "what is recited in your houses of God's signs and the Wisdom". The Wisdom is something recited (yutlā), the same verb uses for the messenger reciting the signs.
The Book also calls itself wise: "These are the signs of the wise Book" (, ). And itself ends with God's name al-Ḥakīm.
So I read "the Book and the Wisdom" in as the revelation named twice: once as a written, binding Book, once as wisdom, the moral sense and the reasons that run through its commands. The conjunction wa does not force two separate bodies of material. In the Quran joins "the Book" and "a clear Quran" with wa, and both name the same thing.
How sure am I? Text-compatible. makes at least part of the Wisdom explicitly Quranic, but no verse says all of it is. The hardest case for me is , where Luqman is given the Wisdom and no Book is mentioned at all. Wisdom can clearly be given to a person, and that is where another reading of this verse begins.
The classical exegetes did not agree on this word. At this very verse al-Rāzī records six different explanations of al-ḥikma, and his own preference is the reading reported from Mālik b. Anas through Ibn Wahb: "knowledge of the religion, understanding of it, and following it" (maʿrifat al-dīn, wa-l-fiqh fīhi, wa-l-ittibāʿ lahu). That tells us the question was open. It is not evidence for an answer; the evidence has to come from the Quran.
The Quran's own usage presents wisdom as something given to a person. "We gave Luqman the Wisdom: be grateful to God" (), and no Book is involved. David is given "the kingship and the Wisdom" (), and in "the Wisdom and decisive speech" (faṣl al-khiṭāb) beside a strengthened kingdom. "He gives the Wisdom to whom He wills, and whoever is given the Wisdom has been given much good" (). The messenger is told to call to his Lord's way "with wisdom and good admonition" (), which is wisdom as a way of speaking and acting.
The pairing also has a structural twin. Of Joseph: "We gave him judgment and knowledge" (ḥukman wa ʿilmā, ). Same root ḥ-k-m, same noun-wa-noun shape, and nobody reads it as two books.
Read against that, Abraham asks for a messenger who does more than deliver a text. He recites the signs, teaches the Book, teaches the Wisdom (the judgment to bring what is written into real life) and purifies the people (yuzakkīhim). adds a line: "and teaches you what you did not know." The picture is a teacher forming people, not a second scripture.
This does not make the Wisdom independent of revelation. A judgment taught by a messenger whose material is God's signs stays anchored in those signs.
Confidence: text-compatible. That ḥikma is a quality given to people is text-explicit (, ). That the same sense is meant in the Book-and-Wisdom pairs is my inference. The verse that resists me most is , where the Wisdom is "sent down". A faculty is not usually said to be sent down. I take it as guidance whose purpose is to produce that faculty, but the objection is a real one.
Most discussions of this verse ask what the Wisdom adds to the Quran. I want to start from another question: what do "the Book" and "the Wisdom" mean when the Quran uses them for prophets other than Muhammad?
Of Jesus, says: "He will teach him the Book and the Wisdom and the Torah and the Gospel." That is four items. If "the Book" were simply the name of a particular scripture, listing the Torah and the Gospel beside it would be redundant. repeats the same four. In God takes the covenant of the prophets "for what I have given you of a book and wisdom" (min kitābin wa ḥikmatin), indefinite and general, something every prophet received. And 4:54: "We gave the family of Abraham the Book and the Wisdom, and We gave them a great kingdom."
That last verse matters for , because is Abraham's own prayer. He asks for his descendants what his family is said to have been given: the Book and the Wisdom.
So I read the pair as two dimensions present in every revelation, not as the names of two texts. Kitāb comes from k-t-b, and the Quran uses the verb for what is prescribed: "Fasting has been written for you (kutiba ʿalaykum), as it was written for those before you, so that you may be mindful" (). The Book is the binding prescription. The same verse then gives its purpose, "so that you may be mindful", and that is what I take ḥikma to be: the why behind the what. The Quran does this constantly. It rarely commands without giving a reason.
On this reading the messenger of teaches both: what God has prescribed, and why. Neither is a separate corpus. Both live in the revelation he recites.
Confidence: text-compatible. That kitāb and ḥikma here are not proper names of specific books comes close to text-implied, given and . That ḥikma is specifically "the rationale" is my own inference; the Quran never defines it that way. Someone who reads kitāb in as "writing", the skill itself, has a rival reading I cannot rule out from these verses alone.