Balance Of Realities - The names of God are the balances of realities
The names of God are the balances of realities
Tags: 'adal, zalim, hikmat, ta'wil, haqa'iq-u ma`arif
In the context of this chapter heading, I am giving a principle in order to discover the realities. It is that the attributive names of God are the fountainheads of the sciences and recognitions (`ulum-u ma`arif), and the verses (in which) these names (are mentioned) are their detailed explanations. It is because of this that one or more attributive names are mentioned in most of the Qur'anic verses at their end or a little before the end. The meaning of the verse depends upon this name or these names. It follows that [in trying] to solve a question [in the light of the Qur’an], if someone due only to his intellectual weakness, finds a contradiction in the multitude of its verses (which are the details of God’s attributive names), he should have recourse to the attributive name, so that his problem may be solved precisely. For instance, if there are some polysemia words (having more than one meaning) in the Qur'anic verses, how can their meanings be decided upon? That is, on what grounds can one of them be selected for action? The solution to this question can be found in the very names of God. For instance, since the decision of equity and justice depends on the attributive name “ 'adal (Just)” of God, therefore we solve this question by the name “Just” in this way. “Just” means a person who can return to someone his usurped right, and contrary to this, “unjust (zalim)” means a person who usurps the right of someone. Thus, injustice and justice are applicable even to the extent of an indivisible particle (99:7).
It follows from these logical propositions that in accordance with the law of justice, Qur'anic words with respect to meanings are still used in the same way as they were used before the revelation of the Qur'an. God, the Just, has not confined any polysemous Qur'anic word to a single meaning. He is the most Just of judges. His speech itself is wisdom (hikmat), meaning a word or a deed, which despite being one, has many purports and meanings. The justice of God in these meanings is that according to His command one meaning, as a technical term, is acted upon immediately and the rest, in view of the requirements of time and space, are kept linked to the intellect and thinking in a lexical state and in the form of ta'wil.
Each word of the Qur'an that has several meanings is called polysemous. A sage speaks in polysemous words when he wants to conceal wisdom in his speech. Therefore, in addition to technical meanings, to know the other meanings of Qur'anic words and to draw conclusions of wisdom from them is called the “abundant good”. As God, the Absolute Wise, says: “He gives wisdom to whomsoever He wills, and whoever is given wisdom, has been given the abundant good. But none comprehends except the possessors of intellect” (2:269). In short, wisdom is not something that someone can acquire by choice, rather it is in God’s hand Who grants it by His will. It is a gift in which abundant good is hidden. God-given goodness is the realities and recognitions (haqa'iq-u ma`arif), which are everlasting. They are not any worldly wealth and bounty that are perishable. No sensible man will deny that wisdom itself is the intellect, as it is said “none comprehends except those who possess the intellect”. That is, it is only the possessor of the intellect who can comprehend. Here, the question of comprehension or non comprehension is related to the Qur'an, which is comprehended only by the one who is granted wisdom. It is wisdom through which he becomes aware of the sciences and realities of the Qur'an. Thus, it is wisdom or the intellect that is the key to abundant goodness.
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