Excerpted from the lectures of Nokounam , Session 465
In the mystical perspective, wisdom is a knowledge that transcends mere intellectual unveiling; it is intrinsically entwined with righteous action, firmness, and impactful transformation of the heart and conduct of the wayfarer. Unlike knowledge, which may be confined to mental cognition alone, wisdom is likened to a fruitful tree whose practical fruits guide the seeker towards Divine perfection. This definition places wisdom at the highest, most authoritative, and most noble rank of knowledge, for knowledge can exist without wisdom, yet wisdom necessarily embodies knowledge united with action and effect.
Wisdom, as abundant good, is a knowledge that not only reveals truth but, accompanied by righteous deeds, illuminates the heart with Divine light. This view aligns with the philosophical-mystical theories, such as those expressed by Mulla Sadra in Asfr al-Arbaah, which consider wisdom as simultaneously practical and theoretical knowledge.
Wisdom transmutes man into an intellectual cosmos harmonious with the physical realm, encompassing within his being the lam al-Kabr (the Greater World). This concept is elucidated by the mystical verse:
Wafka anaw al-lam al-akbar
which regards man qualitatively as the Greater and quantitatively as the Lesser. The stature of man, taller than the Resurrection, manifests in wisdom, for wisdom is the very essence of man and the core that elevates him to Divine vicegerency.
The dignity of man is rooted in his capacity for wisdom, which transforms him into the Greater World and the inheritor of the Divine Names. This view is deeply intertwined with the Islamic mystical theory of the Perfect Man, as elaborated by Ibn Arabi in Fuss al-ikam.
Like intellect, wisdom is a divine endowment, not an acquired attainment. This principle is clarified by the phrase:
Al-ilm kulfah wa al-aql hab min Allah
which distinguishes between learnable knowledge and gifted intellect. Wisdom is the cover of intellect and the receptacle of innate (ladun) knowledge, distinct from sensory (acquired) knowledge. This distinction is confirmed by the noble hadith:
If there is no innate knowledge, the acquired knowledge is of no benefit
which considers innate knowledge as a prerequisite for the efficacy of acquired knowledge.
As ladun knowledge, wisdom corresponds to the mystical theories, such as those presented by al-Ghazl in Iy Ulm al-Dn, which regard Divine gnosis as a gift manifesting in the heart of the wise. This gift guides man towards abundant good and elevates him from mere knowledge to practical wisdom.
Wisdom is khayr kathr (abundant good) of which only the people of insight (ul al-albb) take heed. This abundant good is a certain, heartfelt gnosis that transcends memorised, intellectual, or traditional knowledge. Wisdom, like a light within the hearts of the insightful, leads to remembrance and insight, guiding them toward truth. This concept is further clarified by the completion of the aforementioned Quranic verse:
This view is consistent with Avicennas definition of certainty in Al-Ishrt wa al-Tanbht (knowledge that excludes the impossible) and the mystics emphasis on present knowledge (ilm ur). Wisdom is knowledge that enlightens the heart with the light of certainty and frees the wayfarer from mere imitation and rote memorisation.
Wisdom, as knowledge conjoined with righteous action and perfection, occupies the highest rank among knowledges, elevating man to the Greater World and Divine vicegerency. This divine gift, described as abundant good, is a certain and heartfelt gnosis from which only the insightful benefit. By linking intellect, ladun knowledge, and righteous action, wisdom guides the seeker towards Divine perfection and, within mystical progression, shines as a beacon illuminating the path of truth.
Wisdom manifests in various forms: sometimes in action, such as the wise deeds of Khidr (peace be upon him); sometimes in speech, like the sagacious words of Luqman the Wise; and at times in miracle, such as the White Hand and Staff of Moses (peace be upon him). Wisdom is precisely defined as ikm wa al-shay f mawih the firm and proper placement of a thing in its appointed place meaning knowledge of the realities of things, their properties, benefits, and harms, and the meticulous application of action in accordance with this knowledge.
Wisdom, like the firm and established verses of the Quran, brings solidity and perfection to both action and speech. This view closely corresponds with the definitions of Islamic philosophers such as Al-Farabi in Fuss al-ikam, who conceive wisdom as a knowledge both theoretical and practical.
Wisdom encompasses three degrees, each bringing the wayfarer nearer to Divine perfection:
This initial degree links closely to Divine vicegerency and the knowledge of the Divine Names, whereby the wise human becomes the inheritor of Adam (peace be upon him) in fulfilling the rights of creation. The subsequent degrees perfect wisdom through precise knowledge and conformity of action with that knowledge.
The right of every entity is that which God has ordained for it in its creation. The sage, endowed with profound knowledge of the secret of measure, discerns the inherent capacities of each thing and fulfils its due without diminution or excess. This principle, akin to a flowing river, guides every creation towards its intrinsic perfection. Such a perspective aligns harmoniously with the theory of fitrah within Islamic philosophy, as elucidated by Mulla Sadra in Shawhid al-Rubbiyyah, which posits that every existent possesses a unique potentiality for perfection.
وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا
: "And He taught Adam all the names." (Al-Baqarah: 87)
The knowledge of the names empowers the wise to comprehend the rights of things and elevates him to the inheritor of Adam in the fulfilment of the rights of creation.
Wisdom manifests in action, speech, or miracle, signifying the knowledge of the realities of things and the exact correspondence of action with this understanding. Its triadic levelsfrom fulfilling the rights of things to cognition and applicationguide the spiritual traveller towards divine vicegerency. The sage, through knowledge of the secret of measure and the capacities of creation, fulfils the rights of each entity in its appropriate time and place, and like a flowing river, directs creation towards perfection.
Providing less or more than the due right of any entity constitutes injustice, which disrupts wisdom. The sage, akin to a precise scale, must administer the rights of each thing commensurate with its capacity and creation. Educational systems that treat diverse capacities uniformly, similar to a gardener who cultivates all plants identically, perpetrate injustice against creation. This critique finds support in the Holy Qur'anic verse:
وَلَا تَعْتَدُوا ۚ إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ
: "And do not transgress. Indeed, Allah does not love transgressors." (Al-Baqarah: 190)
Transgression, whether by deficiency or excess, is injustice that deflects wisdom from its path of truth.
The educational system of religious seminaries, due to disregard for individual capacities, initial conditions, and foundational principles of education, falls short of achieving desirable outcomes. Students, lacking necessary preparedness, face undue pedagogical pressures and are consequently deprived of perfection. This deficiency resembles planting a seed in unsuitable soil, leading to stunted growth. For instance, a student entering the seminary without environmental familiarity, general knowledge, or intellectual readiness is analogous to a shepherd assigned to guide a flock without prior pastoral experience. This critique resonates with the Islamic tradition of prophetic education, which likened shepherding to maturation. Wisdom mandates that students be educated according to their capacity and readiness, rather than uniform criteria which engender injustice.
Wisdom entails performing an action at its appropriate time, neither hastening nor delaying. Every entity has its specific time, and the sage, with knowledge of the secret of measure, fulfils the right in its proper moment. This principle is encapsulated in the maxim "Do not hasten nor delay its time" and the noble tradition "Every facilitated thing is for that for which it was created". Haste or delay, akin to premature or tardy watering of a plant, results in deficiency and injustice. This perspective aligns with Rumis emphasis in the Masnavi on undertaking actions at the appointed time, and the concept of ilm al-hl (knowledge of the appropriate moment). The sage resembles a physician who prescribes medicine precisely when required.
Injustice in granting rightswhether by deficiency or excessdisrupts wisdom. The educational system of seminaries, through neglect of capacities and conditions, results in students deprivation from perfection. Wisdom, with adherence to timing and knowledge of the secret of measure, fulfils the rights of every creation in due time and avoids haste or delay. These principles direct the seeker towards the just and wise fulfilment of the rights of creation.
The wise scholar, akin to a physician circulating among the sick, must adapt his discourse to the condition of his interlocutors. Non-wise preaching, analogous to a generic prescription issued without regard for the patients condition, produces neither benefit nor acceptance. This principle is corroborated by the character of the Prophet Muhammad (peace be upon him and his family) and the Holy Qur'anic verse:
ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ
: "Invite to the way of your Lord with wisdom." (An-Nahl: 125)
Wisdom in preaching is to comprehend the audiences state and to deliver appropriate discourse, rather than relying on rote memorisation or preordained scripts.
The wise scholar, endowed with thorough understanding and awareness of the secret of measure, must speak judiciously, for every utterance is recorded. This principle finds support in the Holy Qur'anic verse:
وَمَا يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ
: "And He does not utter any word except that there is a watcher ready." (Qaf: 18)
Historically, permission for independent reasoning (ijtihd) and teaching was based on veracity rather than formality. A critique of the current seminary conditions, marked by an increase of unqualified instructors, underscores the scholars responsibility. This viewpoint coheres with Shiite tradition, such as the licensing practices of Shaykh Mufid, which oblige the scholar to meticulousness and trustworthiness in speech.
Wisdom in preaching obliges the scholar to discern the audiences state and deliver appropriate discourse, akin to a physician prescribing carefully. The scholars responsibility, rooted in profound understanding and trustworthiness, precludes formalistic and negligent speech.
The Gate of Wisdom in the Stations of the Wayfarers elucidates wisdom as a rigorous and efficacious science, portraying it as a great good and divine gift. Wisdom, manifest in action, speech, and miracle, and in its threefold degreesfulfilment of rights, cognition, and the precise correspondence of action with knowledgeis invaluable.
Supervised by Sadegh Khademi
