The Eleventh Premise
There may be more than one judgment in a word. A single oyster may contain several pearls. In the same way it is a fact, realized by those with expert knowledge, that a text may contain more than one judgment. Each of these judgments arises from a different source and yields different fruit. One who cannot differentiate between them remains indifferent to and devoid of the truth. For example, a Prophetic Tradition says, “I and the end of the world are like these two fingers.”21 That is, the Prophet meant that there would be no Prophet after him. This Tradition contains three judgments:
ONE: This Tradition is attributed correctly to the Prophet, upon him be peace and blessings. This judgment is based on the reliability of the chains of transmission.
THE SECOND: The meaning expressed in this Tradition is true. This judgment is based on the evidence for the Prophethood of the Prophet, upon him be peace and blessings.
We must accept both of these judgments. One who denies the first commits a grave sin and is considered a liar. One who denies the second falls into misguidance and darkness.
THE THIRD: The judgment contained by the Tradition is what every qualified one deduces from it. One who has the necessary qualifications to deduce judgments from the Traditions says, “This is what was meant by this Prophetic saying; this is the pearl hiding in this oyster.” This judgment cannot be reached through personal inclinations or desires or caprices. It should be based on true reasoning established on the necessary principles. One who is qualified to deduce a judgment from the Qur’an and the Prophetic Traditions (other than the explicit judgment[s] addressing and understandable by everyone) is not obliged to follow another with the same qualifications. Differences of view occur in this third judgment. Phrases such as “So-and-so says,” and “It is said,” which we frequently come across in relevant books, bear witness to that. Those who have the necessary qualifications to deduce judgments from the Qur’an and the Prophetic Traditions do not commit a sin when and if they disagree with the judgment of others. For the lack of a particular element or the non-acceptance of a personal judgment does not cause the invalidity of a whole or a general judgment. There are many statements that contain controversial judgments. For this reason, we should enter every house through its own door. Each house has a door of its own, and every lock a key of its own. (That is, we should look at and accept the examples of this third type of judgment on the merits of each, tracing the process that brought the scholar to it.)
CONCLUSION
The three types of judgment mentioned concerning the Prophetic Traditions are also relevant to the Qur’anic verses. However, in respect to the first judgment, there is a slight but significant difference between the Qur’anic verses and the Prophetic Traditions. (There is no question that every verse of the Qur’an is absolutely part of it and that it has been revealed by God. Denial of any of these verses means unbelief.)
As pointed out at the beginning of this premise, there may be several other judgments in a word than the basic, intended one. However, they are of particular importance. Every one of these may issue from a different origin and bear a different fruit.
A REMINDER
Egotism and self-importance may give rise to some shameful and despicable attitudes, such as the intentional support of the opposing side, fanaticism, aspiring to be superior to others, unfair partisanship, exploiting a truth to justify an incorrect action, regarding weak points as being strong in favor of one’s desires, attempting to show how virtuous one is by drawing attention to the defects of others, and demonstrating one’s honesty and truthfulness by contradicting others or declaring them to be misguided. A person defeated by love of self or egotism can produce many excuses.
We should turn to God for deliverance from such base attitudes and behaviors.
Said Nursi
21 Al-Bukhari, al-Jami‘ al-Sahih, “Riqaq” 39; Muslim, al-Jami‘ al-Sahih, “Fitan” 132-135; al-Tirmidhi, Sunan, “Fitan” 39.