The Five Judges

"Last night, I saw five judges, were sitting in a circle. Every Judge, was talking about something," began the Moon, "But before going on, first, listen to these words,

Antiquae paginae narrant

[Ancient pages tell]

Fabulas de antiquis temporibus

[Fables from the ancient times]

Spei et virtutis, devotionis et amoris

[Hope and virtue, devotion and love]

Antiquae paginae narrant

[Ancient pages tell]

Fabulas de antiquis temporibus

[Fables from the ancient times]

Mea manus moratur super

[My hands linger over]

Antiquos versus tamen nihil reddit

[The ancient words but offer nothing in return]

Sola gutula in lacu temporis

[A single drop in the pit of time]

Perveniat litora nostrorum progeniorum *)

[Arrive at the shores of our progenitors]

The first Judge, torched, "Knowledge is like water. And the water, is divided into oceans, straits, gulfs, bays, rivers and lakes. The deepest lakes, are most silent; the greatest noise is ever found where, there is the least depth of water. In the human imagination, deep lakes, hold a special place.

If you paddled a boat into the middle of a lake, that's where the deepest part was. And when you tried to use your artistic vision, let it go, and guess, what was in such bodies of water. In your inventiveness, you might find, monsters, lost cities, treasures, mermaids, realms of the dead, and so on. It was where the mind and heart played their role, forming critical thinking power, accumulating into wisdom and producing various policies.

Then, assumed, you returned back to the shore. What would you find there? Of course, your artistic vision could't work. All you find was, water hyacinth and frogs. The more you stepped aside, you would encounter, toads and even, trash. That was the simple rough comparison between the depth and shallowness of knowledge.

Knowledge, is information of which someone is aware. Knowledge is also used to mean the confident understanding of a subject, potentially with the ability to use it for a specific purpose. Knowledge attained from learning, education, science, reflection, reasoned and logical thought.

Knowledge becomes wisdom when we have the ability to assimilate and apply this knowledge to make the right decisions. As the saying goes, 'knowledge speaks but wisdom listens'.

Wisdom is the ability to make correct judgments and decisions. It is an intangible quality gained through our experiences in life. Wisdom implies more than merely being able to process information in a logical way. Wise people are blessed with good judgement. Wisdom is built upon knowledge. That means, you can be both wise and knowledgeable, but you can't be wise without being knowledgeable.

Wisdom arrived from self, intuition, personal experience. Wisdom defines and refines our character, "Character is simply who we are and is the persona and identity of everything we do."

In Islamic perspective, Wisdom is placed at the apex. At the highest meaning of the term, Wisdom corresponds to one of the Most Beautiful Names of Allah itself, which is al-Hakim or the Most Wise. It is an attribute that reflects perfection in divine essence, which bears its stamp in this wonderful creation of Allah. So, Wisdom is relied on Allah, and for this reason it is called Allah's Hikmah. The Hikmah of Allah, is His Book, the Quran, and the wisdom of his Rasool (ﷺ), is his Sunnah. Knowledge or 'Ilm, may open the doorways to Hikmah, but Hikmah is distinct from 'ilm. Knowledge and information provides means for enlightenment. Al-Hikmah constitutes one of the three major teachings of the Prophet (ﷺ), The knowledge of the Qur'an, al-Hikmah and al-Tazkiyah (the inner-self purification). Each category is dependent upon the other. These three fundamental teachings combined, are the foundations required to make up the character of a true Muslim.

The pinnacle of knowledge is knowing Allah. A person is said to be successful in learning or studying if he gets to know Allah more, and gets closer to Him. Knowledge will surely be obtained by those who want to seek it. But wisdom is given by Allah only to those He chooses. Knowledge can be explored, Wisdom is absolutely a divine gift. In terms of Calling people to Allah—an obligation upon all Muslim at different levels—it differs according to the level of knowledge, wisdom, way, rank, profession and time. One of the things that reflect the wisdom of the caller to Islam, is his basing his call on knowledge, because wisdom is derived from knowledge.

There are two conditions of faith, Aqeedah, which is deeply rooted in the heart, and deeds, which manifest themselves in a person's actions. If either of these two essential components is missing， eemaan is lost or becomes unbalanced. Hence, the connection between these two elements is very important. Eemaan is like a good, strong tree, that is firmly rooted in good soil with its branches reaching up into the sky, bearing abundant fruit, producing its fruit for everyone bythe grace of its Lord. Thus eemaan is like the tree; 'aqeedah is rooted deeply in the heart, and its trunk, branches and fruits, are deeds and actions.

Undoubtedly, if the roots are removed or turn rotten or driedup, they will no longer exist. Similarly, eemaan will no longer exist, if 'aqeedah is taken away. If the trunk or branches are cut off, or some of them, are cut off， the tree will weaken, and may die altogether, because the presence of branches and leaves, are essential to the tree's continued existence. Similarly, if deeds are neglected, in part or in whole, then eemaan will be reduced or destroyed.

The first principle of ‘aqeedah is belief in Allah. This is the most important principle of belief and action, and it is the focal point of Islam and the essence of the Qur'an. We would not be exaggerating if we said that the whole of the Qur'an speaks about this belief, because the Qur'an either speaks directly about Allah, and His Essence, Names, Attributes and Actions. Or, it calls mankind to worship HimAlone, with no partner or associate, and to give up the worship of false gods, all of which has to do with telling about Allah, calling for the fulfilment of our duties toward Him, and forbidding the direction of worship to anyone else. Or, it commands us to obey Him, and forbids us to disobey Him, which are the obligations of faith.

The entire Qur'an speaks about belief in Allah. This explains why we find that Allah is mentioned in the Qur'an, by one or another of His Names and Atributes, 10,062 times; on every page of the Qur'an, He is mentioned approximately twenty times on average. We can say that belief in Allah, in relation to all the other principles and minor matters of faith, is like the root of a tree in relation to its trunk and branches. It is the basis of all other principles, the foundation of the religion. The more a person has faith in Allah, the more he is progressing in Islam. 

In this point of view, we need men of 'aqeedah, not men of opinions. We need people who can deal with the ailments and problems of this ummah, and those who have lots of opinions, cannot do that. There is a great difference between holding an opinion, and believing in something. If you have an opinion, it simply becomes part ofthe information that you have retained; but if youbelieve in it, it flows with your blood and sinks deep into your heart and mind.

The one who follows 'aqeedah—creed—is definite and certain; he has no doubts and does not engage in speculation. His 'aqeedah is true and does not change, and it will still be true tomorrow. It is no longer subject to evidence. It is above doubts and conjecture.

The one who holds an inference and thinking—opinion—is emotionally frigid, and unenthusiastic. If what he thinks is proven to be true, he merely smiles in a restrained manner, and if it is not proven to be true, it doesn't matter, for he has already taken the precaution of noting that, whilst he believes his opinion to be correct, it may be wrong, and that another person's opinion, which he believes to be mistaken, may be right. But the one who follows 'aqeedah is warm and enthusiastic, and does not feel content, unless his 'aqeedah is fulfilled.

The one who has merely opinions, may easily change his mind and adopt new ideas, because he only follows evidence, or his own interests when they come in the form of evidence. Mere opinion, is like a dead body; it is lifeless unless it is infused with the breath of ‘aqeedah. Mere opinion is like a dark cave, which remains unlit unless 'aqeedah shines its rays into it. Mere opinion is like a stagnant pond in which mosquitoes lay their eggs. 'Aqeedah, on the other hand, is like a vast ocean, where insignificant insects are not allowed to multiply. Mere opinion is an unformed nebula, whilst 'aqeedah is a brightly shining star. Mere opinion creates problems and obstacles, pays attention to physical desire, creates doubts and fosters hesitation, whilst 'aqeedah pays no heed to danger, causes mountains to rumble, changes the course of history, wipes out doubt and hesitation, and engenders strength and certainty; it permits nothing but the fulfilment of the aims of the soul.

One can be learned but not wise. The following case, being served as an afterthought,

A formal, solemn Bubo had for many years made his habitation among the ruins of an old shrine, and had pored so often over some mouldy manuscripts, the senseless relics of an ascetic library. He, that grew infected with the pride and pedantry of the place, and mistaking gravity for wisdom, would sit whole days with his eyes half shut, fancying himself profoundly learned.

It happened, as he sat one evening, half buried in meditation and half in sleep, a Nightingale, unluckily perching near him, began her melodious warble. He started from his reverie, and with a horrid screech interrupted her song. “Begone,” cried he. “Thou impertinent minstrel, nor distract with noisy dissonance my sublime contemplations; and know, vain songster, that harmony consists in truth alone, which is gained by laborious study, and not in languishing notes, fit only to soothe the ear of a lovesick maid.”

“Conceited pedant,” returned the Nightingale, “whose wisdom lies only in the feathers that muffle up thy unmeaning face; tone is a natural and rational entertainment, and, though not adapted to the ears of a Bubo, has ever been relished and admired by all who are possessed of true taste and elegance.”

The moon closed, "O Owl! There are still words from the four judges, and I will convey them in subsequent nights. Insha Allah. And Allah knows best!"

Citations & References:
- 'Umar S. al-Ashqar, Belief in Allah - In the Light of the Qur'an and Sunnah, IIPH
- J.B. Rundell, Aesop's Fables, Cassell, Petter and Galpin

*) "Secret Library Daquerreo" written by Kate Covington and Chaeley

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