or al-muhannad (an Indian-forged blade); in al-ṣārim the focus is on the act of severing (ṣarm), whereas al-muhannad refers to its Indian provenance. The sound conclusion, then, is that the names coincide in regard to the underlying entity while differing in the attributes they highlight.

A further illustration is that Allah has described the entire Qur’an as muḥkam (well-constructed) and as mutashābih (self-resembling), yet in another passage He states that part of it is muḥkam and part of it mutashābih. It is therefore necessary to recognize the firmness and the resemblance that apply to the Qur’an as a whole, and the firmness and resemblance that pertain only to certain portions of it.

The Exalted says: “Alif–Lām–Rā. A Book whose verses have been perfected and then set out in detail” (11:1), informing us that all of its verses are perfected; and He says: “Allah has sent down the finest discourse: a Book of mutual resemblance, reiterated” (39:23), informing us that it is, in its entirety, mutually resembling.

[The Meaning of iḥkām]
Judgment (ḥukm) is to draw a decisive line between two things; the judge (ḥākim) separates the two litigants. Wisdom (ḥikmah) is the ability, in knowledge and in practice, to distinguish between matters that appear alike—discerning truth from falsehood, honesty from lies, and benefit from harm—and that entails