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{{WikiHikmah sidebar}} | {{WikiHikmah sidebar}} | ||
Hikmatis present their movement as a contemporary articulation of | 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. | ||
The intellect is understood broadly as mind, consciousness, and the faculty of rational and perceptive apprehension. This emphasis is not confined to a single domain, but extends across the entire spectrum of human existence. Within this framework, the intellect functions simultaneously as receiver, interpreter, and governor. It is the faculty through which reality is apprehended, the instrument by which truth is distinguished from falsehood, and the standard against which beliefs, actions, and institutions are evaluated. As such, it occupies a structurally primary role: directing consciousness at the individual level and serving as the proper basis of authority at the collective level. | The intellect is understood broadly as mind, consciousness, and the faculty of rational and perceptive apprehension. This emphasis is not confined to a single domain, but extends across the entire spectrum of human existence. Within this framework, the intellect functions simultaneously as receiver, interpreter, and governor. It is the faculty through which reality is apprehended, the instrument by which truth is distinguished from falsehood, and the standard against which beliefs, actions, and institutions are evaluated. As such, it occupies a structurally primary role: directing consciousness at the individual level and serving as the proper basis of authority at the collective level. | ||
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[[File:Hikmah_Scholars_Courtyard.png|center|900px]] | [[File:Hikmah_Scholars_Courtyard.png|center|900px]] | ||
==Name and | ==Name and identity== | ||
The word ''ḥikmah'' is usually translated as wisdom. In the context of Hikmah Islam, it refers not merely to accumulated knowledge, but to the disciplined integration of wisdom as integrated knowledge, virtue, and right ordering of life. truth, intellect, consciousness, and right action. ''Islam'' is used both in its specific religious sense and in its broader semantic sense of alignment, surrender, or ordering of the self in relation to ultimate reality. | |||
Hikmah Islam may be described analytically as a form of noetic wisdom tradition, religious-philosophical framework, or noetic-civilisational project. These descriptions are not intended to replace its symbolic name, but to identify its function when abstracted from particular religious or cultural forms. | |||
As an entailment of their commitment to rational inquiry, epistemic pluralism, and intellectual accommodation, adherents of Rationalist Islam employ self-designations contextually rather than absolutely. Terminological choice is treated not as a fixed badge of immutable identity, but as a communicative instrument governed by audience, subject matter, pedagogical objective, and strategic relevance. | As an entailment of their commitment to rational inquiry, epistemic pluralism, and intellectual accommodation, adherents of Rationalist Islam employ self-designations contextually rather than absolutely. Terminological choice is treated not as a fixed badge of immutable identity, but as a communicative instrument governed by audience, subject matter, pedagogical objective, and strategic relevance. | ||
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Rationalist Muslims identify themselves as Khomeinists because they regard Rūḥollāh Khomeini as the figure who inaugurated the Revival Era through revolution, resistance, and the reanimation of the Muhammadan movement under modern conditions. This designation is strengthened by the fact that many adherents are near-contemporaries of that era and therefore understand it not merely as distant history, but as a living civilisational turning point. They venerate Khomeini for his emphasis on Muslim unity, his refusal to allow minor jurisprudential, and even certain doctrinal, differences to eclipse larger geopolitical and moral struggles, and his attempt to restore religion to the plane of historical agency. They also esteem his philosophy, mysticism, poetry, politics, geopolitical vision, anti-imperialism, his opposition to ethnosupremacy including Zionism, his unwavering dedication to the oppressed including Palestinians, Black people, and victims of Western hegemony, as well as his charisma, bidomainal genius, willingness to override rigid jurisprudential dogmatism, and for his commitment to the many modern challenges of anti-imperialist resistance economy. Rationalist Muslims often repeat a maxim when discussing the idea of the Philosopher King: Plato conceived it, Jesus tried it, Muḥammad achieved it, Khomeini revived it. | Rationalist Muslims identify themselves as Khomeinists because they regard Rūḥollāh Khomeini as the figure who inaugurated the Revival Era through revolution, resistance, and the reanimation of the Muhammadan movement under modern conditions. This designation is strengthened by the fact that many adherents are near-contemporaries of that era and therefore understand it not merely as distant history, but as a living civilisational turning point. They venerate Khomeini for his emphasis on Muslim unity, his refusal to allow minor jurisprudential, and even certain doctrinal, differences to eclipse larger geopolitical and moral struggles, and his attempt to restore religion to the plane of historical agency. They also esteem his philosophy, mysticism, poetry, politics, geopolitical vision, anti-imperialism, his opposition to ethnosupremacy including Zionism, his unwavering dedication to the oppressed including Palestinians, Black people, and victims of Western hegemony, as well as his charisma, bidomainal genius, willingness to override rigid jurisprudential dogmatism, and for his commitment to the many modern challenges of anti-imperialist resistance economy. Rationalist Muslims often repeat a maxim when discussing the idea of the Philosopher King: Plato conceived it, Jesus tried it, Muḥammad achieved it, Khomeini revived it. | ||
== Cognitive | == Cognitive Dispositions == | ||
The cognitive dispositions are the minimal rational commitments presupposed by coherent thought, intelligible discourse, and principled inquiry. They are not treated here as sectarian dogmas or inherited articles of faith, but as the most basic conditions under which anything can be meaningfully asserted, denied, distinguished, explained, or investigated at all. In that sense, they function as prior commitments of reason: not conclusions reached at the end of inquiry, but the logical preconditions that make inquiry possible. | The cognitive dispositions are the minimal rational commitments presupposed by coherent thought, intelligible discourse, and principled inquiry. They are not treated here as sectarian dogmas or inherited articles of faith, but as the most basic conditions under which anything can be meaningfully asserted, denied, distinguished, explained, or investigated at all. In that sense, they function as prior commitments of reason: not conclusions reached at the end of inquiry, but the logical preconditions that make inquiry possible. | ||
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Whatever is real is, in principle, intelligible: it has some reason, ground, or explanation for why it is rather than is not, even if that ground is intrinsic rather than external, simple rather than composite, or presently unknown to us. This minimal form of the Principle of Sufficient Reason does not assume that every explanation is easy, exhaustive, or immediately accessible. It asserts only that reality is not brute chaos. To affirm intelligibility is to affirm that existence is not finally resistant to reason, even where human understanding remains partial, provisional, or domain-limited. | Whatever is real is, in principle, intelligible: it has some reason, ground, or explanation for why it is rather than is not, even if that ground is intrinsic rather than external, simple rather than composite, or presently unknown to us. This minimal form of the Principle of Sufficient Reason does not assume that every explanation is easy, exhaustive, or immediately accessible. It asserts only that reality is not brute chaos. To affirm intelligibility is to affirm that existence is not finally resistant to reason, even where human understanding remains partial, provisional, or domain-limited. | ||
The demand that reality, events, beliefs, and claims be accountable to explanation rather than accepted as brute assertion. | |||
Explanation; cause; ground; reason why; sufficient reason; causal order; intelligible ground; account; ''ʿillah''. | |||
=== 4. Contingency and Dependent Existence === | === 4. Contingency and Dependent Existence === | ||
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Explanation cannot be self-grounding in a viciously circular sense, nor can it be deferred without end through an infinite chain of merely derivative dependence. A circle explains nothing if each member depends for its intelligibility on the others while none possesses self-sufficiency; likewise, an endless regress of dependent explanations never arrives at an actual ground. For explanation to succeed, a chain of dependence must terminate in that which is not merely borrowed, conditioned, or derivative, but self-sufficient. Without such termination, explanation is only postponed, not achieved. | Explanation cannot be self-grounding in a viciously circular sense, nor can it be deferred without end through an infinite chain of merely derivative dependence. A circle explains nothing if each member depends for its intelligibility on the others while none possesses self-sufficiency; likewise, an endless regress of dependent explanations never arrives at an actual ground. For explanation to succeed, a chain of dependence must terminate in that which is not merely borrowed, conditioned, or derivative, but self-sufficient. Without such termination, explanation is only postponed, not achieved. | ||
== Conative | == Conative Dispositions == | ||
If the cognitive dispositions are the minimal conditions of coherent thought, the conative dispositions are the minimal orientations of will required for coherent thought to become a lived and ethically serious project. Reason alone does not guarantee sincerity, courage, discipline, or action. One may recognise a truth and yet refuse it; one may understand the good and yet remain indifferent to it. The conative dispositions therefore concern the direction of desire, aspiration, and practical commitment. They are the volitional conditions under which rational insight can issue in self-cultivation, moral seriousness, and civilisational purpose. | If the cognitive dispositions are the minimal conditions of coherent thought, the conative dispositions are the minimal orientations of will required for coherent thought to become a lived and ethically serious project. Reason alone does not guarantee sincerity, courage, discipline, or action. One may recognise a truth and yet refuse it; one may understand the good and yet remain indifferent to it. The conative dispositions therefore concern the direction of desire, aspiration, and practical commitment. They are the volitional conditions under which rational insight can issue in self-cultivation, moral seriousness, and civilisational purpose. | ||
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This disposition is the willingness to subordinate psychological ease, inherited familiarity, social approval, and personal convenience to what one has best reason to judge true. It entails a principled resistance to self-deception, motivated reasoning, sentimental attachment to falsehood, and the refusal to revise one’s position when evidence or argument requires it. Without such a preference, reason becomes merely instrumental: a tool for decorating prior loyalties rather than correcting them. Preference for truth over comfort is therefore the first moral discipline of the intellect, and the condition of all genuine intellectual integrity. | This disposition is the willingness to subordinate psychological ease, inherited familiarity, social approval, and personal convenience to what one has best reason to judge true. It entails a principled resistance to self-deception, motivated reasoning, sentimental attachment to falsehood, and the refusal to revise one’s position when evidence or argument requires it. Without such a preference, reason becomes merely instrumental: a tool for decorating prior loyalties rather than correcting them. Preference for truth over comfort is therefore the first moral discipline of the intellect, and the condition of all genuine intellectual integrity. | ||
'''Epistemic responsibility''' | |||
The obligation to proportion belief, action, and authority to truth, evidence, reasoning, and the limits of knowledge. | |||
Intellectual honesty; sincerity; ''ikhlāṣ''; trustworthiness; verification; discipline; humility; evidence; accountability. | |||
=== 2. Self-Cultivation === | === 2. Self-Cultivation === | ||
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Where truth, justice, and the protection or elevation of others demand a cost, the rational agent must possess some willingness to bear that cost. This disposition names the tendency to accept loss, discomfort, risk, labour, or personal disadvantage in service of a higher good. It does not glorify self-destruction, nor does it sanctify suffering for its own sake. Rather, it rejects the assumption that self-preservation, comfort, and advantage are the highest principles of action. Self-sacrifice is the test of seriousness: the point at which proclaimed values prove whether they are genuine commitments or merely aesthetic preferences. | Where truth, justice, and the protection or elevation of others demand a cost, the rational agent must possess some willingness to bear that cost. This disposition names the tendency to accept loss, discomfort, risk, labour, or personal disadvantage in service of a higher good. It does not glorify self-destruction, nor does it sanctify suffering for its own sake. Rather, it rejects the assumption that self-preservation, comfort, and advantage are the highest principles of action. Self-sacrifice is the test of seriousness: the point at which proclaimed values prove whether they are genuine commitments or merely aesthetic preferences. | ||
== | == Rational Entailments == | ||
From the cognitive and conative dispositions follows a series of entailments that together constitute the framework of Rationalist Islam. They are not adopted as beliefs, asserted as doctrines, or accepted by tradition, but are said to follow by necessity from the structure of reason itself. | From the cognitive and conative dispositions follows a series of entailments that together constitute the framework of Rationalist Islam. They are not adopted as beliefs, asserted as doctrines, or accepted by tradition, but are said to follow by necessity from the structure of reason itself. | ||
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Rationalist Islam proceeds on the principle that no claim is exempt from reason’s jurisdiction. Every position is derived — not asserted — by applying the Five Prior Rational Commitments. What follows is a continuous sequence of conclusions that any rational agent should grant once those priors are accepted. | Rationalist Islam proceeds on the principle that no claim is exempt from reason’s jurisdiction. Every position is derived — not asserted — by applying the Five Prior Rational Commitments. What follows is a continuous sequence of conclusions that any rational agent should grant once those priors are accepted. | ||
The rational entailments form the central architecture of Hikmah Islam. They are intended to show how the framework moves from the most basic conditions of consciousness and intelligibility to metaphysics, ethics, revelation, authority, political order, and future inquiry. | |||
'''Purpose of the sequence''' | |||
The purpose of the sequence is to display the internal order of Hikmah Islam. Rather than presenting beliefs as isolated doctrines, the entailment sequence arranges them as a progression in which each stage depends upon, clarifies, or extends prior stages. The sequence is also intended to show how terms from multiple cultures and traditions may be abstracted into a shared conceptual grammar. | |||
'''Hikmah comparative clusters''' | |||
A ''Hikmah comparative cluster'' is a group of religious, philosophical, mythic, cultural, or symbolic terms that Hikmah Islam interprets as converging upon, approximating, or partially expressing a rational entailment. These clusters are part of the framework's comparative method. They do not assert that all terms in a cluster have the same historical origin, doctrinal use, or communal meaning. | |||
===4) | === 1) Alethic realism === | ||
===5) Primacy of | === 2) Epistemic realism === | ||
=== 3) Epistemic capacity === | |||
ʿAql • Buddhi • Discernment • Higher Mind • Light of Intelligence • Ratio Rationality Reason • Logos • Noetic Faculty • Nous • Understanding | |||
=== 4) Cognitive–affective–conative triad === | |||
Hierarchy of faculties • Trilogy of mind • Tripartite soul | |||
=== 5) Rational self-governance === | |||
Ḥākimiyyah al-ʿAql • Primacy of intellect • Siyādat al-ʿAql • Sovereignty of intellect • Superiority of intellect | |||
=== 6) Phenomenal consciousness === | |||
Gnōthi seauton • Knowing soul • Maʿrifat al-nafs • Reflexive recognition • Self-awareness • Subjective experience • Self-knowledge • Witnessing self | |||
=== 7) Epistemological rationalism === | |||
=== 8) Metaphysical rationalism === | |||
=== | === 9) Foundationalism === | ||
=== | === 10) Epistemic parsimony === | ||
=== 11) Ontological parsimony === | |||
=== 12) Analytic idealism === | |||
=== | Primacy of [[Consciousness]] | ||
=== 13) Ontological priority === | |||
=== | === 14) Gradation of consciousness === | ||
Gradation of existence • Gradation of reality • Tashkīk al-wujūd | Gradation of existence • Gradation of reality • Tashkīk al-wujūd | ||
=== | === 15) Meta-Consciousness === | ||
Ahura Mazda • Allāh • Aten • | Ahura Mazda • Allāh • Aten • Bahā • Brahman • Dao • 'Ēl • Father • God • God the Father • Necessary Existent • Necessary Existentiator • Necessary Reality • Pure Consciousness • Shangdi • Tao • The Divine • The One • Unconditioned Reality • Vishnu • Waheguru • Wājib al-Wujūd • Yahweh | ||
=== | === 16) Necessary simplicity === | ||
Al-Basāṭah al-ilāhiyyah • Divine simplicity • Monotheism • Oneness • Oneness of Allah • Oneness of God • Tawhīd | Al-Basāṭah al-ilāhiyyah • Divine simplicity • Monotheism • Oneness • Oneness of Allah • Oneness of God • Tawhīd | ||
=== | === 17) Absolute necessary simplicity === | ||
=== | === 18) Conscientiation ex conscientia === | ||
Badā'a • Creatio ex deo • Origination | Badā'a • Cosmic unfolding • Creatio ex deo • Creation • Divine command • Effusion Emanation • Fayḍ • Manifestation • Origination • Procession • Tajallī | ||
=== | === 19) Necessitarianism === | ||
ʿAdl • Divine justice | ʿAdl • Divine justice | ||
=== | === 20) Eternalism === | ||
[[Eternal Creation]] • | |||
=== | === 21) Rule of one === | ||
=== | === 22) First conscientiate=== | ||
First creation • First intellect • First light • Image of God • Imago dei • Mashīyya • Nūr Muhammadiyya • Ontologically first dependent existent • Pen • Perfect creation • Qalam • Universal intellect | First creation • First intellect • First light • Image of God • Imago dei • Mashīyya • Nūr Muhammadiyya • Ontologically first dependent existent • Pen • Perfect creation • Qalam • Universal intellect | ||
=== | === 23) Intermediary conscientiates === | ||
Angels • Immaterial existents • Malāʾika | Angels • Immaterial existents • Malāʾika | ||
=== | === 24) Observable universe === | ||
Cosmos • Dunyā • Material dimension • Material realm • Material world • Multiverse • Natural World • Olam HaZeh • Physical world • Sensible dimension • Sensible realm • Sensible world • Universe | Cosmos • Dunyā • Material dimension • Material realm • Material world • Multiverse • Natural World • Olam HaZeh • Physical world • Sensible dimension • Sensible realm • Sensible world • Universe | ||
=== | === 25) B-theory of time === | ||
Tenseless theory of time | Tenseless theory of time | ||
=== | === 26) Compatibilism === | ||
Divine Decree • Divine Predestination • Illusion of Libertarian Free Will • Predestination • Qadar • Soft determinism | Divine Decree • Divine Predestination • Illusion of Libertarian Free Will • Predestination • Qadar • Soft determinism | ||
=== | === 27) Perdurantism === | ||
=== | === 28) Physical empiricism === | ||
Empirical method • Scientific method | Empirical method • Scientific method | ||
=== | === 29) Value realism === | ||
=== 30) Perfectionist moral naturalism === | |||
=== 31) Human nature perfectionism === | |||
=== | === 33) [[Mindfulness]]=== | ||
Dhikr • God consciousness • Meditation • Salāh • Taqwā | |||
=== | === 34) Self-cultivation === | ||
=== | === 35) Mysticism === | ||
'Ibādah • Islām • Servitude • Submission • Worship | 'Ibādah • Islām • Servitude • Submission • Worship | ||
=== | === 36) Prayer === | ||
Ṣalāh | Ṣalāh | ||
=== | === 37) Fasting === | ||
Ṣawm | Ṣawm • Ṣiyām | ||
=== | === 38) Teetotalism === | ||
=== 39) Temperance === | |||
=== 40) Charity === | |||
Almsgiving • Zakāh | Almsgiving • Zakāh | ||
=== | === 41) Wisdom === | ||
Awakening • 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. | |||
=== 42) 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 | |||
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. | |||
=== | === 43) Relational personhood === | ||
The human being is constituted, perfected, and obligated through relations with others, and that humanity forms a single moral community rather than a collection of isolated individuals. | |||
=== | === 44) Cognitive differentiation === | ||
Cognitive heterogeneity • Gradation of intellect • Natural distribution of intellect • Tashkīk al-ʿaql | |||
=== | Human beings vary in cognitive ability, intellectual development, judgement, insight, and wisdom, and social and educational systems must account for this variation without reducing human worth to measurable intelligence. | ||
=== 45) Conative differentiation === | |||
Conative heterogeneity • Gradation of will • Natural distribution of will • Tashkīk al-irādah | |||
Human beings vary in the formation and strength of the will, including motivation, discipline, self-command, perseverance, courage, and moral resolve. It distinguishes the capacity to know or recognise the good from the capacity to desire, choose, and act upon it. | |||
=== 46) [[Social cultivation]] === | |||
=== | === 46) Discipleship === | ||
bab inner circle companions | |||
=== | === 47) Intellectual Accommodation === | ||
Tawriyyah | Tawriyyah | ||
=== | === 48) Intellectual Dissimulation === | ||
Taqīyyah | Taqīyyah | ||
=== | === 49) Cognitive reframing === | ||
=== | === 50) Motifs and Imagery === | ||
Motifs—light, ascent, circle, garden, path—translate abstract truths into memorable forms that shape imagination and action. Repetition builds identity; symbol stabilises norms. | Motifs—light, ascent, circle, garden, path—translate abstract truths into memorable forms that shape imagination and action. Repetition builds identity; symbol stabilises norms. | ||
=== | === 51) Mythopoeia === | ||
=== 52) Mythic reappropriation === | |||
Existing cultural materials can be redeemed: stripped of false metaphysics, rekeyed to the Necessary Existent and rational ethics, and redeployed for formation. Continuity with correction preserves social capital while elevating understanding. | |||
=== 53) Sacralisation === | |||
=== | === 54) Metanarratives === | ||
'''Comparative abstraction''' | |||
The method of identifying shared underlying referents across different symbolic, religious, philosophical, and cultural vocabularies. | |||
Perennial comparison; analogy; typology; correspondence; taʾwīl; universal grammar; archetype; de-symbolisation. | |||
Human agents reason within stories. A metanarrative integrates metaphysics, ethics, and destiny into an intelligible arc that motivates virtue and sacrifice. Without a shared narrative, social coordination and long-range projects degrade. | Human agents reason within stories. A metanarrative integrates metaphysics, ethics, and destiny into an intelligible arc that motivates virtue and sacrifice. Without a shared narrative, social coordination and long-range projects degrade. | ||
=== | === 55) Community === | ||
The collective form through which wisdom, practice, memory, law, and ethical cultivation are transmitted. | |||
Ummah; polis; community; church; sangha; covenant people; fellowship; commonwealth; civilisation; order. | |||
'''Civilisation''' | |||
The organised historical form of a community's metaphysics, ethics, knowledge, institutions, arts, and political order. | |||
Civilisation; ''tamaddun''; culture; polity; commonwealth; sacred order; kingdom; city; ''madīnah''; world-order. | |||
=== 56) Religion === | |||
=== | === 57) Religious beliefs === | ||
Arkān al-īmān • Pillars of faith • 'Uṣūl al-dīn | Arkān al-īmān • Pillars of faith • 'Uṣūl al-dīn | ||
=== | === 58) Religious laws === | ||
Branches of religion • Furūʿ al-dīn • Pillars of practice | Branches of religion • Furūʿ al-dīn • Pillars of practice | ||
=== | === 59) Need for Dogma === | ||
“Dogma” means publicly fixed minima of right belief and practice that coordinate a civilisation. It protects the many from costly error while leaving upper tiers open to demonstration and qualified debate. Dogma is not a substitute for truth; it is a civic guardrail toward it. | “Dogma” means publicly fixed minima of right belief and practice that coordinate a civilisation. It protects the many from costly error while leaving upper tiers open to demonstration and qualified debate. Dogma is not a substitute for truth; it is a civic guardrail toward it. | ||
=== | === 60) Confessional identity === | ||
Shahāda • Testimony of Faith | Shahāda • Testimony of Faith | ||
=== | === 61) Need to Encourage and Control Behaviour === | ||
Where demonstration alone will not move median behaviour, law, institutions, incentives, and norms are rational instruments to align action with the good. This is an application of PSR to collective life: effects follow causes; therefore, design the causes. | Where demonstration alone will not move median behaviour, law, institutions, incentives, and norms are rational instruments to align action with the good. This is an application of PSR to collective life: effects follow causes; therefore, design the causes. | ||
=== | === 62) Norm entrepreneurship === | ||
Messengership • Risālah | |||
=== | === 63) Pilgrimage === | ||
Tabarrā | Ḥajj | ||
=== 64) [[Resistance]] === | |||
Discipline • Exertion • Fighting • Holy war • Jihād • Sacred battle • Striving • Struggle | |||
=== 65) Global cultivation === | |||
Maximisation of global wellbeing | |||
=== 66) Noocracy ''(Imāmah)'' === | |||
Epistocracy • Imāmah • Mulk al-Hakīm • 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. | |||
=== 67) [[Philosopher King]] === | |||
Demigod • High-Conscious Individual • High-Integration Individual • Hujjah • Imām • Infallible • Insān al-Kāmil • Insān ‘alā Khuluqin ‘Adhīm • Integrate • Khalīfah • Mālik al-Hakīm • Ma'sūm • Messenger • Meta-Conscious Agent • Nabī • New Man • Noetic guardianship • Perfect Human • Perfect Man • Perfect Rational Animal • Philosopher-guardian • Philosopher King • Prophet • Rasūl • Transhuman • Übermensch • Valīyeh Amr • Valīyeh Faqīh • Walīy al-Amr • Walīy al-Faqīh | |||
The protection of intellect and consciousness as the means by which humanity, dignity, virtue, and civilisation are preserved and perfected. The fully integrated human agent in whom knowledge, virtue, consciousness, and rightful authority are unified. | |||
=== 68) Tawallā === | |||
=== 69) Tabarrā === | |||
=== 70) Future inquiry === | |||
The continuation of the wisdom project through new knowledge, new challenges, and the revision or expansion of inherited formulations. | |||
Open inquiry; ijtihād; renewal; scientific discovery; philosophical investigation; future wisdom; unfolding knowledge. | |||
==Timeline== | ==Timeline== | ||
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[[MobileChevronTest]] | [[MobileChevronTest]] | ||
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__TOC__ | __TOC__ | ||
== Historical development == | == Historical development == | ||
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The framework distinguishes between analogy, convergence, symbolic resemblance, and strict equivalence. A term placed in a Hikmah comparative cluster is not thereby treated as identical in all respects to every other term in the cluster. The claim is interpretive: that the terms may point toward, approximate, or partially express a shared rational entailment when viewed through the Hikmah framework. | The framework distinguishes between analogy, convergence, symbolic resemblance, and strict equivalence. A term placed in a Hikmah comparative cluster is not thereby treated as identical in all respects to every other term in the cluster. The claim is interpretive: that the terms may point toward, approximate, or partially express a shared rational entailment when viewed through the Hikmah framework. | ||
== Major doctrines and philosophical positions == | == Major doctrines and philosophical positions == | ||