Holy Quran’s Emphasis on Hikma
Hence, the objectives of the Quran and philosophy come to a common point and that is helping common man become a wise, sagacious and moral person.
Iran’s Muslim philosophers’ definitions of Hikma are very close to how ancient Greek philosophers have defined it. For example, one definition described Hikma as real cases that are in accordance to the reality and believing them is the necessary condition for man to reach salvation.
This definition included all the knowledge that could be obtained in the pre-modern era. Thus, it was no different from what was described as philosophy in the philosophical tradition of Iran after the arrival of Islam.
Hikma and philosophy in this meaning are the same and are divided into two branches: theoretical and practical.
In some texts that have remained from centuries ago, however, there is a distinction between Hikma and philosophy. This distinction is rooted in the Islamic religious tradition and the ancient Iranian thought tradition.
Philosophy is a Greek word while Hikma is an Arabic one. A philosopher loves wisdom and the essence of philosophy is reasoning and wisdom. Hikma, too, includes wisdom, reasoning and rationality.
Philosophers say there is no illusion in Hikma. In other words, the difference between Hikma and philosophy is that Hikma is the result of philosophizing. If someone knows all the philosophical terms and reads all philosophy books but does not use what he has learned in his life, thoughts and beliefs, the philosophy has not benefited him as it should have.
Philosophy turns into Hikma as much as philosophizing is manifested in one’s behavior, words and actions. This definition of Hikma includes practical ethics not merely knowing ethical points. In fact, a Hakim (owner of Hikma) is one in whom the purpose of philosophy has been materialized and one who is always seeking to grow with the use of wisdom. Iranian Khrad (intellect) and Farzanegi (sagacity) are very close to this meaning of Hikma.
The words philosopher or philosophy are not mentioned in the Quran, but Hikma and Hakim are. Hakim has been used in the Quran as an attribute for God.
Quran interpreters say whatever God has done is the best and the world of creation to its smallest details has been created in the best way possible. This is the meaning of Hakim as an attribute of God.
Verse 129 of Surah Al-Baqarah says: “Our Lord, send among them a Messenger from them who shall recite to them Your verses and teach them the Book and Hikma (wisdom), and purify them; You are the Mighty, the Hakim (Wise)”.
Also verse 231 of the same Surah says: “Remember the favor of Allah upon you, and what He sent down to you from the Book and Hikma (Wisdom) to exhort you. Fear Allah and know that He has knowledge of everything.” This means that Hikma is something given to humanity by God.
Verse 164 of Surah Al Imran also says God has sent messengers to teach people Hikma: “Allah has surely been gracious to the believers when He sent among them a Messenger from themselves to recite to them His verses, to purify them, and to teach them the Book and Hikma (Wisdom).”
The Holy Quran underlines the outcome of wisdom. That is to say, what people learn can be valuable if they are used in line with God’s purpose (of sending messengers) and if they are manifested as Hikma. Here it is not difficult to understand that the purpose of the Quran and philosophy come to a common point, which is helping common man become a wise, sagacious and moral person.
This does not mean that philosophy wants, for instance, to lead people to saying prayers, or that the Quran wants to make all people thinkers and philosophers. But both the Quran and philosophy underline the need for training people to observe moral standards, know the meaning of life, reflect on fundamental issues of life, make decisions based on reasoning, avoid shedding other people’s blood, and avoid trampling on others’ rights.
