ABSTRACT

Wisdom (ḥikma), in our opinion applies to two things: to complete knowledge (dānish-i tamām) and to perfect action. Complete knowledge in thought is displayed by recognizing ( shināsad) a thing by its essence (māhiyya) and by its definition. In a judgment, complete knowledge of a thing would be evident in assessing all of its causes correctly. Perfection, on the other hand, applies to an act which is determined (mūḥkam). Perfection is that property which is present in the subject of perfection and in whatever is necessary to its existence. Whatever is necessary to continue the existence of the subject of perfection will exist as far as it is possible for it to subsist in It. Furthermore, that will also exist which is ornament (ārājish ) and of benefit ( sūd ) to It, although it may not be necessary. And the Necessary Existent knows all things as they are, even with respect to their complete causation (tamāmī), since Its knowledge of things comes not from secondhand information, from intermediaries, but from Itself, for all things and the causes of all things are due to It. 1 In this sense wisdom can be attributed to the Necessary Existent and Its wisdom consists of having complete knowledge (‘ilm). 2 The Necessary Existent is that being to Whom the being of all things is due, Which has endowed all things with the necessity of being. It has also bestowed necessity upon things external to Its own necessity in a similar manner. If time permits, we shall write a book on this topic. This idea also appears in the Qu’ān in several passages. In one passage it is written, ‘It is our creator, who has given genesis to all things and has set for them their proper path’. It is also written, ‘He who has ordained, has set the path’, and in another passage, ‘He who has created me, has guided me thereafter on the proper path’. The wise have called the creation (āfarinish ) of necessity the primary perfection, whereas the creation of multiplicities has been called the second perfection. Henceforth, The Necessary Existent has absolute wisdom (ḥakīm-i muṭlaq). 3