ABSTRACT
Classical Muslim thought generally seems to regard the meaning of the word philosophia only in the sense of its second term sophia, distinguishing not only a literary difference between the two terms but also a difference in meaning and reference. Thus philosophia, the study of divine wisdom, is understood as sophia, divine wisdom in itself. This distinction emphasizes the necessity of the spiritual receptivity of the seeker rather than his mere conceptual comprehension. Since God is al-Ḥakīm (The Wise), the source of all wisdom, a ḥakīm (theosopher) is one who receives and participates in divine wisdom. Therefore to study ḥikmah (theosophy) is to undertake a journey towards God; towards divinity; in other words, to al-Ḥakīm. The Qur’ān says, “He unto whom the wisdom [ḥikmah] is given he truly had received abundant good” (2: 269). While this verse clearly states that wisdom is given by God and received rather than acquired by humanity, it also indicates that such wisdom is accessible to those prepared to receive it, those who undertake the journey towards Divine Perfection.
