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{{WikiHikmah sidebar}} | {{WikiHikmah sidebar}} | ||
Hikmah Islam is characterised by an epistemic-led method. Rather than treating doctrine as a closed collection of inherited propositions, it arranges its positions as rational entailments: claims that are intended to follow from prior commitments concerning consciousness, intelligibility, truth, intellect, value, revelation, authority, and human development. | |||
Contemporary developments in philosophy, science, psychology, artificial intelligence, cosmology, and historical criticism are treated as continuing sites of refinement rather than threats to the tradition. | |||
A distinctive feature of Hikmah Islam is its use of rational entailments and comparative clusters. It attempts to organise religious, philosophical, ethical, political, and civilisational claims as a connected sequence from first principles of consciousness, intelligibility, and truth to the final aims of wisdom, noocracy, divine-likeness, and future sentient flourishing. It also interprets many religious, philosophical, mythic, and cultural terms as symbolic or historically clothed expressions of deeper rational forms. In this sense, Hikmah Islam is Islamic in root, mystical and philosophical in method, civilisational in scope, and oriented toward the future protection and perfection of humanity and sentient life, especially in the face of technological and artificial-intelligence-related risks. | |||
[[File:Hikmah_Scholars_Courtyard.png|center|900px]] | |||
== Principles and aims == | |||
=== Sovereignty of Intellect === | |||
Hikmatis present their movement as a contemporary articulation of an ancient wisdom-oriented project in which religious, philosophical, ethical, historical, and political claims are organised as a connected sequence from first principles to practical order. Grounded in the primacy of the intellect, Hikmah Islam treats reason as the criterion by which authority, identity, symbolism, inherited doctrine, and social order are to be assessed. It therefore defines itself as a principle-led, transcendent, data-driven, argument-based, evidence-based, adaptive, and ethically purposive project in motion rather than a static system of veneration or dogma. | Hikmatis present their movement as a contemporary articulation of an ancient wisdom-oriented project in which religious, philosophical, ethical, historical, and political claims are organised as a connected sequence from first principles to practical order. Grounded in the primacy of the intellect, Hikmah Islam treats reason as the criterion by which authority, identity, symbolism, inherited doctrine, and social order are to be assessed. It therefore defines itself as a principle-led, transcendent, data-driven, argument-based, evidence-based, adaptive, and ethically purposive project in motion rather than a static system of veneration or dogma. | ||
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At the level of the self, this means the rule of intellect over appetite, ego, fear, fantasy, impulse, and inherited error through purification, self-mastery, education, initiation, discipline, and inner transformation. At the level of society, it means the ordering of civilisation by wisdom rather than by force, wealth, tribe, race, clerical formalism, mass appetite, or unexamined dogma. Hikmah Islam therefore treats religion, narrative, myth, law, ritual, education, political authority, esoteric discipline, and institutional formation as historically variable instruments by which different societies may be guided toward higher consciousness and moral-intellectual development. | At the level of the self, this means the rule of intellect over appetite, ego, fear, fantasy, impulse, and inherited error through purification, self-mastery, education, initiation, discipline, and inner transformation. At the level of society, it means the ordering of civilisation by wisdom rather than by force, wealth, tribe, race, clerical formalism, mass appetite, or unexamined dogma. Hikmah Islam therefore treats religion, narrative, myth, law, ritual, education, political authority, esoteric discipline, and institutional formation as historically variable instruments by which different societies may be guided toward higher consciousness and moral-intellectual development. | ||
=== Divinisation and noocracy === | |||
Its stated aim, as a form of guardianship of humanity, is not merely the preservation of human life or identity, but the universal cultivation of divine-like human perfection and the progressive actualisation of divine-like qualities such as wisdom, knowledge, justice, mercy, truth, consciousness, self-mastery, creative responsibility, and just civilisational order. | Its stated aim, as a form of guardianship of humanity, is not merely the preservation of human life or identity, but the universal cultivation of divine-like human perfection and the progressive actualisation of divine-like qualities such as wisdom, knowledge, justice, mercy, truth, consciousness, self-mastery, creative responsibility, and just civilisational order. | ||
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Divinisation of humanity is understood not as literal identity with God, but in a sense similar to that advocated and practised by Jesus, Muhammad, and Khomeini: the ethical and mystical embodiment of divine-like human perfection. Within this account, Muhammad and Khomeini are additionally treated as figures through whom prophetic wisdom, revelation, law, community, and civilisational order were historically established or revived, with Khomeini in particular understood as the modern reviver of philosopher-based political leadership reconnecting spiritual authority, legal reasoning, political sovereignty, and the governance of society by religious-intellectual guardianship. | Divinisation of humanity is understood not as literal identity with God, but in a sense similar to that advocated and practised by Jesus, Muhammad, and Khomeini: the ethical and mystical embodiment of divine-like human perfection. Within this account, Muhammad and Khomeini are additionally treated as figures through whom prophetic wisdom, revelation, law, community, and civilisational order were historically established or revived, with Khomeini in particular understood as the modern reviver of philosopher-based political leadership reconnecting spiritual authority, legal reasoning, political sovereignty, and the governance of society by religious-intellectual guardianship. | ||
The overarching orientation may therefore be described as noocratic in character: the view that both the individual life and the just ordering of society should be guided by the highest development and correct exercise of the intellect. Its political expression is noocracy: the ordering of personal and collective life by intellect, wisdom, and the highest development of consciousness. In this sense, the intellect is treated as the commander of the human being and, by extension, the rightful principle of leadership in social and political life with the aim of maximising global wellbeing. | The overarching orientation may therefore be described as noocratic in character: the view that both the individual life and the just ordering of society should be guided by the highest development and correct exercise of the intellect. Its political expression is noocracy: the ordering of personal and collective life by intellect, wisdom, and the highest development of consciousness. In this sense, the intellect is treated as the commander of the human being and, by extension, the rightful principle of leadership in social and political life with the aim of maximising global wellbeing. | ||
=== Metaphysics and comparative interpretation === | |||
The movement's current metaphysical framework is developed under [[Hikmati Metaphysics]], an evolving and rationally revisable account of existence, consciousness, intellect, time, causation, mathematical objects, value, and the structure of reality. Hikmati Metaphysics is not treated as a closed creed, but as the present best formulation of Hikmah Islam's metaphysical commitments, subject to refinement or replacement by stronger arguments, clearer models, and deeper correspondence with reality. | |||
The framework interprets many religious, philosophical, mythic, and cultural terms as symbolic or culturally mediated expressions of more abstract rational forms. These are organised into what the framework calls ''Hikmah comparative clusters''. Such clusters do not imply that terms from different traditions are historically identical, doctrinally interchangeable, or used in the same way by their original communities. Rather, they indicate concepts that Hikmah Islam interprets as converging upon, approximating, or partially expressing a shared underlying rational entailment when abstracted from their particular symbolic, confessional, and cultural forms. | The framework interprets many religious, philosophical, mythic, and cultural terms as symbolic or culturally mediated expressions of more abstract rational forms. These are organised into what the framework calls ''Hikmah comparative clusters''. Such clusters do not imply that terms from different traditions are historically identical, doctrinally interchangeable, or used in the same way by their original communities. Rather, they indicate concepts that Hikmah Islam interprets as converging upon, approximating, or partially expressing a shared underlying rational entailment when abstracted from their particular symbolic, confessional, and cultural forms. | ||
==Name and identity== | ==Name and identity== | ||
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=== 3. Universal Wellbeing === | === 3. Universal Wellbeing === | ||
''Global wellbeing •'' | |||
'''Desire for the maximisation of global wellbeing''' | '''Desire for the maximisation of global wellbeing''' | ||
<br /> | <br /> | ||
Reason, once freed from narrow egoism and arbitrary tribal limitation, discloses the ethical insufficiency of confining concern to the self or the immediate in-group. This disposition is the desire that the wellbeing of sentient beings be increased as far as is realistically and sustainably possible. It universalises concern without collapsing into sentimentality, because it is governed not by mere feeling but by principled regard for flourishing, harm reduction, justice, and long-term civilisational benefit. It therefore expresses the outward ethical horizon of the rational project: the good is not merely private, but inherently expansive. | Reason, once freed from narrow egoism and arbitrary tribal limitation, discloses the ethical insufficiency of confining concern to the self or the immediate in-group. This disposition is the desire that the wellbeing of sentient beings be increased as far as is realistically and sustainably possible. It universalises concern without collapsing into sentimentality, because it is governed not by mere feeling but by principled regard for flourishing, harm reduction, justice, and long-term civilisational benefit. It therefore expresses the outward ethical horizon of the rational project: the good is not merely private, but inherently expansive. | ||
Because sentient beings are morally considerable and human beings are relational, global wellbeing is derived as the proper scope of ethical concern. | |||
=== 4. Ethical Agency === | === 4. Ethical Agency === | ||
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Since reality is intelligible (Metaphysical rationalism), every being, event, claim, and distinction must be answerable to explanation rather than accepted as brute assertion, hence the Principle of sufficient reason. | Since reality is intelligible (Metaphysical rationalism), every being, event, claim, and distinction must be answerable to explanation rather than accepted as brute assertion, hence the Principle of sufficient reason. | ||
=== 10) Principle of difference === | |||
Since every real fact requires a sufficient reason ([[#9) Principle of sufficient reason|Principle of sufficient reason]]), any real distinction must be grounded in something that makes the distinguished realities different. Two realities cannot be numerically distinct while possessing no differentiating feature, relation, limit, origin, structure, position, state, or mode of existence whatsoever. | |||
The '''Principle of difference''' therefore states: | |||
<blockquote>Every real difference requires a real difference-maker. For any realities ''x'' and ''y'', if ''x'' is really distinct from ''y'', there must be some real respect in which ''x'' differs from ''y'' and which grounds their non-identity. If no such differentiating ground exists, ''x'' and ''y'' are not really distinct.</blockquote> | |||
The principle distinguishes a '''real distinction''' from a merely '''conceptual distinction'''. The intellect may understand or describe one reality through several concepts without thereby multiplying that reality. For example, referring to something as both a cause and an existent does not by itself establish the existence of two separate things. Genuine plurality requires a real basis of individuation. | |||
The Principle of difference therefore excludes brute or groundless plurality. It also supports [[#12) Ontological parsimony|Ontological parsimony]] and later entails that an absolutely necessary reality cannot contain genuinely distinct components, properties, states, or internal divisions unless there is some ground differentiating them. Any such differentiating ground would introduce limitation, composition, or dependence and would therefore be incompatible with [[#20) Necessary simplicity|Necessary simplicity]] and [[#21) Absolute necessary simplicity|Absolute necessary simplicity]]. | |||
=== 10) Foundationalism === | === 10) Foundationalism === | ||
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Since some realities explain others more basically than they are explained by them (Epistemic parsimony and Ontological parsimony), reality is ordered according to what is fundamental and what is derivative, hence Ontological priority. | Since some realities explain others more basically than they are explained by them (Epistemic parsimony and Ontological parsimony), reality is ordered according to what is fundamental and what is derivative, hence Ontological priority. | ||
=== 14) Qualified ontological monism | |||
'''Advaita Vedānta • Monism • Non-dualism • Oneness of being • Ontological monism • Priority monism • Unity of being • Waḥdat al-wujūd''' | |||
Reality is ultimately one, but differentiated into real derivative modes, grades, manifestations, or articulations. | |||
=== 14) Non-reductive consciousness === | === 14) Non-reductive consciousness === | ||
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=== 21) Absolute necessary simplicity === | === 21) Absolute necessary simplicity === | ||
Since Meta-Consciousness is necessarily simple (Necessary simplicity), there can be no distinction between what it is and what it does, meaning it is not merely necessarily simple, but absolutely necessarily simple, hence Absolute necessary simplicity. | Since Meta-Consciousness is necessarily simple (Necessary simplicity), there can be no distinction between what it is and what it does, meaning it is not merely necessarily simple, but absolutely necessarily simple, hence Absolute necessary simplicity. | ||
=== 22) Necessitarianism === | === 22) Necessitarianism === | ||
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Since the descent of consciousness (Gradation of consciousness and Gradation of existence) reaches a level of individuation and fragmentation, this level of reality is the empirical domain in which unity is experienced and observed as multiplicity, and being is experienced and observed as becoming, hence Observable universe. | Since the descent of consciousness (Gradation of consciousness and Gradation of existence) reaches a level of individuation and fragmentation, this level of reality is the empirical domain in which unity is experienced and observed as multiplicity, and being is experienced and observed as becoming, hence Observable universe. | ||
=== 29) Physical empiricism === | === 29) Physical empiricism === | ||
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Since the human being is a transformable agent (Human nature perfectionism), the inner life is differentiated into knowing, feeling, and striving so that its dimensions can be understood and ordered, hence Cognitive–affective–conative differentiation. | Since the human being is a transformable agent (Human nature perfectionism), the inner life is differentiated into knowing, feeling, and striving so that its dimensions can be understood and ordered, hence Cognitive–affective–conative differentiation. | ||
=== 41) | === 41) Intellective capacity === | ||
''Noetic capacity •'' | |||
Since cognition, affect, and conation require discernment and integration (Cognitive–affective–conative differentiation), intellect is derived as the highest truth-oriented capacity of the self, hence Noetic capacity. | Since cognition, affect, and conation require discernment and integration (Cognitive–affective–conative differentiation), intellect is derived as the highest truth-oriented capacity of the self, hence Noetic capacity. | ||
=== 42) Sovereignty of Intellect === | === 42) Personal Sovereignty of Intellect === | ||
''Ḥākimiyyah al-ʿAql • Primacy of intellect • Rational self-governance • Siyādat al-ʿAql • Superiority of intellect'' | |||
Since the intellect is the truth-discerning capacity (Noetic capacity), it is derived as the rightful governor of appetite, impulse, fantasy, fear, ego, emotion, and will, hence Sovereignty of Intellect. | Since the intellect is the truth-discerning capacity (Noetic capacity), it is derived as the rightful governor of appetite, impulse, fantasy, fear, ego, emotion, and will, hence Sovereignty of Intellect. | ||
Since the inner life is differentiated into knowing, feeling, and striving so that its dimensions can be understood and ordered (Cognitive–affective–conative differentiation), and since the intellect is the rightful governor (Sovereignty of Intellect) of conflicting dimensions, the ordered self is derived as one in which reason governs and integrates lower or more reactive processes, hence Rational self-governance. | Since the inner life is differentiated into knowing, feeling, and striving so that its dimensions can be understood and ordered (Cognitive–affective–conative differentiation), and since the intellect is the rightful governor (Sovereignty of Intellect) of conflicting dimensions, the ordered self is derived as one in which reason governs and integrates lower or more reactive processes, hence Rational self-governance. | ||
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=== 48) Veridical cognition === | === 48) Veridical cognition === | ||
''Altered state of consciousness • Anubhava • Disclosure • Divine speech • Enlightenment • Heightened consciousness • Henosis • Ilhām • Inspiration • Nirvana • Noetic mystical experience • Nubuwwah • Perfect knowledge acquisition • Prophethood • Revelation • Samadhi • Revelation • Unveiling • Veridical insight • Veridical perception • Waḥī'' | ''Altered state of consciousness • Anubhava • Disclosure • Divine speech • Enlightenment • Heightened consciousness • Henosis • Ilhām • Inspiration • Nirvana • Noetic mystical experience • Nubuwwah • Perfect knowledge acquisition • [[Prophethood]] • Revelation • Samadhi • Revelation • Unveiling • Veridical insight • Veridical perception • Waḥī'' | ||
The acquisition, realisation, or grasp of what is actually the case. It includes accurate perception, valid inference, scientific discovery, moral realisation, strategic understanding, and revelatory or mystical unveiling insofar as the content disclosed genuinely corresponds to reality. | The acquisition, realisation, or grasp of what is actually the case. It includes accurate perception, valid inference, scientific discovery, moral realisation, strategic understanding, and revelatory or mystical unveiling insofar as the content disclosed genuinely corresponds to reality. | ||
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=== 49) Wisdom === | === 49) Wisdom === | ||
''Awakening • Noetic perfection • Perfection of the soul • Sagehood • Sanctity • Self-realisation'' | ''Awakening • Divine-likeness • Noetic perfection • Perfection of the soul • Sagehood • Sanctity • Self-realisation'' | ||
Integrated knowledge of truth, value, order, and right action; the union of understanding and lived orientation. The fullest development of the human being through intellect, virtue, consciousness, wisdom, and alignment with ultimate reality. | Integrated knowledge of truth, value, order, and right action; the union of understanding and lived orientation. The fullest development of the human being through intellect, virtue, consciousness, wisdom, and alignment with ultimate reality. | ||
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Because true apprehension must be integrated into value, character, action, and order, wisdom is derived as the union of understanding and lived orientation. | Because true apprehension must be integrated into value, character, action, and order, wisdom is derived as the union of understanding and lived orientation. | ||
=== | Because wisdom perfects the human being through truth, justice, mercy, self-mastery, and consciousness, divine-likeness is derived as the telos of human perfection. | ||
=== 55) Global Sovereignty of Intellect === | |||
''Epistocracy • Imāmah • Mulk al-Hakīm • Noocracy • Perfect Manhood • Philosopher Kingship • Rule of intellect • Rule of the wise • Sage-rule • Velāyateh Amr • Velāyateh Faqīh • Wilāyah al-Amr • Wilāyah al-Faqīh'' | |||
The ordering of personal, institutional, and political life by intellect, wisdom, consciousness, and the highest development of the human being. | |||
Because global cultivation requires wisdom-led order rather than rule by appetite, wealth, tribe, force, or mass impulse, noocracy is derived as the political form of Sovereignty of Intellect. | |||
=== 55) Political Sovereignty of Intellect === | |||
=== 55) Communal Sovereignty of Intellect === | |||
=== 51) Cognitive differentiation === | === 51) Cognitive differentiation === | ||
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Because knowing the good does not guarantee willing or acting upon it, conative differentiation is derived as a further social fact relevant to discipline, authority, and institutions. | Because knowing the good does not guarantee willing or acting upon it, conative differentiation is derived as a further social fact relevant to discipline, authority, and institutions. | ||
=== 54) Global cultivation === | === 54) Global cultivation === | ||
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=== 56) Noocratic authority === | === 56) Noocratic authority === | ||
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<br /> | <br /> | ||
al-Kindī | al-Kindī | ||
'''934 – 971 CE (c.), Sijistan / Khurasan / Rayy, Iranian lands (modern eastern Islamic Republic of Iran / Afghanistan region) | |||
<br /> | |||
Abū Yaʿqūb al-Sijistānī conceives Intellect as the spine of revealed religion. | |||
* Ismāʿīlī Neoplatonist develops a theology of God beyond categories, universal Intellect, Soul, prophecy, and return. | |||
'''940 – 1060 CE (c.), Basra, Iraq''' | '''940 – 1060 CE (c.), Basra, Iraq''' | ||
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<br /> | <br /> | ||
Ibn Sīnā conceives Proof of the Truthful | Ibn Sīnā conceives Proof of the Truthful | ||
'''996 – 1021 CE (c.), Kerman / Baghdad / Basra / Cairo, Fatimid-Ismāʿīlī world (modern Islamic Republic of Iran / Iraq / Egypt) | |||
<br /> | |||
Ḥamīd al-Dīn al-Kirmānī turns metaphysics into imamate, daʿwa, and rational authority | |||
* Fatimid-Ismāʿīlī theologian-philosopher systematises imamate doctrine and synthesises Ismāʿīlī theology with Aristotelian and Neoplatonic philosophy. | |||
'''1186 CE (c.), Aleppo, Ayyubid Syria (modern Syria)''' | '''1186 CE (c.), Aleppo, Ayyubid Syria (modern Syria)''' | ||
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<br /> | <br /> | ||
Naṣīr al-Dīn al-Ṭūsī synthesises mysticism and science | Naṣīr al-Dīn al-Ṭūsī synthesises mysticism and science | ||
'''1260 – 1351 CE (c.), Kayseri / Tabriz / İznik, Anatolia and Ilkhanid-Ottoman world (Turkey / modern Islamic Republic of Iran) | |||
<br /> | |||
Dāwūd al-Qayṣarī institutionalises the metaphysics of manifestation | |||
* Akbarian philosopher and commentator transmits Ibn ʿArabī’s school into early Ottoman madrasa culture and develops important reflections on time as a measure of being. | |||
===Gunpowder Age=== | ===Gunpowder Age=== | ||
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Tanya Goudsouzian & Ibrahim Al-Marashi ''Iran regime: A Plato's Republic thought experiment gone too far?'' | Tanya Goudsouzian & Ibrahim Al-Marashi ''Iran regime: A Plato's Republic thought experiment gone too far?'' | ||
{| class="infobox" style="width:26em; font-size:90%;" | {| class="infobox" style="width:26em; font-size:90%;" | ||
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Because the framework treats knowledge as developmental, its claims can be clarified or revised when stronger evidence, better reasoning, or deeper understanding becomes available. Hikmah Islam therefore distinguishes between the underlying rational form of a claim and the historically conditioned vocabulary through which it may have been expressed. | Because the framework treats knowledge as developmental, its claims can be clarified or revised when stronger evidence, better reasoning, or deeper understanding becomes available. Hikmah Islam therefore distinguishes between the underlying rational form of a claim and the historically conditioned vocabulary through which it may have been expressed. | ||
[[Historical-critical method]] | |||
=== Abstraction from symbolic forms === | === Abstraction from symbolic forms === | ||
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=== Metaphysics and Meta-Consciousness === | === Metaphysics and Meta-Consciousness === | ||
In Hikmah Islam, metaphysics concerns the necessary ground of existence, intelligibility, consciousness, and value. Meta-Consciousness is used as a stripped-down term for ultimate reality when abstracted from specific religious names and symbolic forms. It corresponds within the framework to the idea of necessary reality, the unconditioned ground, or that which makes consciousness, being, order, and value possible. | Main article: [[Hikmati Metaphysics]] | ||
Hikmah Islam's metaphysical positions are currently developed under [[Hikmati Metaphysics]], the movement's evolving framework for questions of existence, consciousness, intellect, time, causation, mathematical objects, truth, privation, and the structure of reality. In Hikmah Islam, metaphysics concerns the necessary ground of existence, intelligibility, consciousness, and value. Meta-Consciousness is used as a stripped-down term for ultimate reality when abstracted from specific religious names and symbolic forms. It corresponds within the framework to the idea of necessary reality, the unconditioned ground, or that which makes consciousness, being, order, and value possible. | |||
=== Human nature and consciousness === | === Human nature and consciousness === | ||
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Its relationship to other traditions is therefore both comparative and critical. It does not treat all religions and philosophies as identical, but neither does it treat historically inherited forms as ultimate in themselves. Instead, it seeks to identify the rational entailments that may be expressed beneath different names, symbols, myths, titles, metaphors, and institutions. | Its relationship to other traditions is therefore both comparative and critical. It does not treat all religions and philosophies as identical, but neither does it treat historically inherited forms as ultimate in themselves. Instead, it seeks to identify the rational entailments that may be expressed beneath different names, symbols, myths, titles, metaphors, and institutions. | ||
[[Twelverism]] | |||
== Criticism and contested issues == | == Criticism and contested issues == | ||