A DEFINITION of WISDOM
Wisdom is a gauge. There cannot be a qiyâs [comparison] in the knowledge pertaining to Allâhu ta’âlâ. But there is a comparison in the knowledge about creatures; therefore, a correct comparison will deserve thawâb, while an incorrect comparison will be rewarded with forgiveness.
Only in proving the existence of Allâhu ta’âlâ does wisdom have some function. This knowledge is profound and difficult.
First, let us see if wisdom is musheqqiq or mutawâtî.
* What does mutawâtî mean? Mutawâtî means an attribute which exists in equal amounts in all the individuals of the same species, like the attributes of humanity or animality. Humanity is equal in the highest and the lowest of human beings. For example, the humanity of a Prophet is equal to that of a disbeliever. Humanity is not more or greater in a Prophet. There is no difference between the humanity of a Prophet and that of a disbeliever.
* Musheqqiq is an attribute which does not exist in equal amounts in all the individuals of the same species; like knowledge. Knowledge exists in smaller amounts in some savants than it does in other savants. The knowledge of an Islamic savant who is at the same time a great scientist is certainly more, vaster and brighter than that of a village khodja.
Is wisdom mutawâtî like humanity, or is it musheqqiq like knowledge? For certain it is musheqqiq. That is, it does not exist equally in the individuals of the same species. Then, there are thousands of grades between the highest wisdom and the lowest wisdom. Then, how can the expression, “The one that wisdom will admit,” be appropriate? And whose wisdom is meant; that of the person who is the wisest, or that of anybody who is said to be wise?
There are two principal kinds of wisdom: ’Aql-i selîm, ’Aql-i saqîm. Both of these are forms of wisdom.
’Aql-i selîm: The wisdom which is selîm never goes wrong and never errs. It never does anything to entail repentance. It does not make mistakes in the things it considers. It always follows the course of actions that are good and that turn out good. It thinks properly, and finds the right way. Its deeds are always correct. This wisdom existed in Prophets only. They were successful in every activity they had started. They would not do anything that would make them repent or that would harm them. The one which is close to theirs is the wisdom of the Sahâba, of the Tâbi’ûn, of the Taba-i tâbi’ûn, and of the religious imâms. Theirs was a wisdom that was suitable for the rules of Islam.
’Aql-i saqîm: The wisdom that is saqîm is quite the opposite. It errs in its acts and thoughts, which always incur sorrow, repentance, harm and trouble.
[Wisdom and intelligence should not be mistaken for each other. It is an act of intelligence to understand the relationships, the resemblances and the differences between cause and effect. Claparede, a Swiss, defined intelligence as “Mind’s best ability to adjust itself to new requirements and circumstances.” .... Intelligence is a state of mind which is above instincts and below wisdom.
The intellect is the power of thinking. But wisdom is necessary for the thoughts to be correct. An intelligent person needs a number of principles for having correct thoughts. It is wisdom that formulates these principles. Then, it would be incorrect to think that every intelligent person is wise too.
For examples Napoleon’s intellectually brilliant military plans and victories, versus the disasters that were the results of his lack of wisdom. It is written on the pages of history how Napoleon fled from Syria after the defeat he had suffered against Muslim armies in the era of Sultan Selîm Khan III.
Religious matters cannot be built upon wisdom. For, wisdom does not remain in the same state. Every person does not have the same wisdom, and, while a man’s wisdom which is not selîm finds what is right occasionally, it errs more often than not.
Something that seems suitable to the wisdom of someone may seem not suitable at all to the wisdom of someone else.
Only, wisdom and Islam together can make up a precise and sound scale and witness. For this reason, Islamic savants said: “Do not commit your faith and îmân to the deductions of human thoughts, and do not adapt them to the conclusions reached by reasoning!”
The wisdom which is selîm, which is the wisdom of Prophets, sees clearly that all the religious rules are very suitable and correct.
___________________
Read more in details @
http://www.hakikatkitabevi.net/book.php?bookCode=026
Seâdet-i Ebediyye Endless Bliss Second Fascicle / p. 74
No comments:
Post a Comment