﴿6﴾ وَإِنَّكَ لَتُلَقَّي الْقُرْءَانَ مِن لَدُنْ حَكِيمٍ عَلِيمٍ
6. “ And most surely you receive the Qur’ān from One All-Wise, All-Knowing.”
The knowledge of the holy Prophet (p.b.u.h.) is a divine and intuitive knowledge.
The receiver of the Divine revelation is the Messenger of Allah (p.b.u.h.) and Qur’ān is the sign of the knowledge and wisdom of Allah.
In the verse under discussion, as a complementary to the former explanations about the greatness of the content of the Qur’ān, and a preparation for the stories of the prophets, which immediately begins after it, the Qur’ān says:
The Qur’ānic words /hakīm/ and /‘alīm/ both refer to the awareness of Allah, but the word /hikmat/ (wisdom) usually states the practical aspects, while /‘ilm/ (knowledge) points to the theoretical aspects. In other words, the Qur’ānic word /‘alīm/ refers to the infinite knowledge of Allah, and the application of the word /hakīm/ informs of the view, order, and aim of creation of this world, as well as sending down the Qur’ān.
Such Qur’ān, which has been sent down from the side of such Lord, should be a manifest Book, makes things clear, works as a guidance and glad tidings for the believers, and its stories should be free from any superstition and distortion.
The important true problem in man’s life is that he must comprehend the facts as they really are and have an explicit proper position before them. Imagination, predictions, wrong desires, and false likes and dislikes must not hinder man to see and understand the realities in their true form. So the most important definition which has been introduced for philosophy is: ‘perceiving the facts of things as they are’.
That was why that one of the most important things that the immaculate ones used to ask for from Allah was that they said: “O Allah! Show me (the facts of) the things as they are, (so that I can recognize the values of different things and treat them rightly.”
This circumstance is not possible without having Faith, because restive low desires and egocentric wishes are the greatest barriers of this way, and removing the hinders is not possible save with piety and controlling the sensual desires.
It is for this reason that in these noble verses we recite: “Verily those who do not believe in the Hereafter, We have made their (ugly) deeds fair-seeming unto them, so they wander bewildered.” 
We can see the actual and manifest example of this meaning clearly in the life of a group of mammonists of our time.They areproud ofsome things,and considerthem as a part of civilization that, indeed, are nothing but shame, pollution, and disgrace.
- They think of libertinism as a sign of freedom.
- They know the nakedness and indecency of women as a reason for civilization.
 Current Sura, verse No. 4
- They take part in the competition of luxury as a sign of ‘personality’.
-Being polluted in kinds of corruptions is the epiphany of liberty for them.
-They consider murder, crime, and destruction as the evidence of power.
- They count destruction and usurpation of others’ capitals, as they call, reestablishing those properties.
- They use the common communication means along side of the worst anti-ethical programs and call it as a reason for ‘respecting the people’s demand’.
- They tread on the rights of the deprived as a sign of ‘honouring the human’s rights’.
- They call captivity in the grips of addictions, lusts, disgraces, and indecencies ‘a kind of liberty’.
- In their view, treachery, dishonesty, and gaining wealth, in any way that it can be, are considered as a reason for their talent and competency.
- In their culture, observing the principles of justice and respecting others’ rights is the sign of inefficiency and lack of competency, while falsehood, perjury, hypocrisy, and deceit are the sign of policy.
Shortly speaking, their evil and shameful deeds seem so fair to them that not only they do not feel shame of them but also they boast for them. It is evident, then, that how the feature of such a society will be and what direction is the path which will end to it!
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