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The Perfect Human (al-insān al-kāmil) is defined as a human being who has fully realized Divine Ethics, serves as the perfect manifestation of the Divine Beautiful Names, and acts as the all-reflecting mirror of God. From a mystical perspective, this figure is the indisputable vicegerent of God, possessing certain knowledge of both Shari'a and Truth (Haqiqa); indeed, all beings are ultimately contingent upon his existence. This theory developed under the influence of figures such as Husayn b. Mansur Hallaj and Ibn 'Arabi, and was extensively elaborated in the works of scholars such as 'Attar Nishaburi and Ibn 'Arabi.

While the specific term "Perfect Human" does not explicitly appear in the Qur'an, concepts corresponding to it are found in terms such as "Khilafat Allah" (Vicegerency of Allah), "Imam", "Mutahhar" (the Pure), and others. Commentators of the Qur'an identify the Perfect Human primarily in the person of prophets, particularly Prophet Muhammad (s), and subsequently in the Imams (a) as the manifestation of the Greatest Name (al-Ism al-A'zam) and the pathway to the knowledge of God. In Islamic narrations, foundational concepts such as the creation of man in the Divine image and the attainment of knowledge of God through self-knowledge underpin the theory of the Perfect Human. In Sharh Usul al-Kafi, Mulla Sadra posits that the Imam, as the Perfect Human, is the cause for the continued existence of the earth and its inhabitants.

The functions of the Perfect Human within the cosmic order include possessing complete knowledge of God, guiding humanity, exercising Divine vicegerency, and wielding authority (taṣarruf) over the universe. As the manifestation of Divine Names and Attributes, this figure makes the knowledge of the Truth (Haqq) accessible only through himself. Furthermore, as a spiritual guide (murshid), he is versed in both exoteric and esoteric sciences and, through proximity to and annihilation in the Truth, executes Divine vicegerency. The Perfect Human is capable of exercising authority over the system of existence by virtue of possessing Divine attributes, rendering the beings of the world subject to his will.

Conceptology and Background

The Perfect Human is referred to by various titles, including "Kawn Jami'" (the Comprehensive Being), "Qutb al-'Alam" (the Pivot of the World), "Khalifa" (Vicegerent), "Imam", "al-Iksir al-A'zam" (the Greatest Elixir), "the Knower", "the Mahdi", "the Leader", and "the Guide".[1] Characterized by Divine ethics, this figure is presented as the final cause of creation and the rationale for the genesis and preservation of the world. He represents the realization of the comprehensive Name "Allah" and acts as a mediator between the Truth and creation. According to scholars, the Perfect Human is the indisputable vicegerent of God, possessing certain knowledge of both Shari'a and Truth.[2] He is the manifestation of the Divine Beautiful Names and the all-reflecting mirror of God.[3] Such an individual, distinguished by virtuous speech, actions, and ethics, is recognized as the guide for creatures in both exoteric and esoteric matters, having integrated Divine attributes within himself. Furthermore, he attains essential unity with the transcendent Divine Identity and stands as the quintessence and summary of all beings, such that all other entities are subordinate to his existence.[4]

The concept of the Perfect Human is recognized as an independent anthropological theory within Islamic mysticism.[5] It is said to have formed under the influence of figures such as Husayn b. Mansur Hallaj and Bayazid Bastami during the 3rd and 4th centuries.[6] Hallaj, emphasizing that "God created man in His own image," argued for the theomorphic nature of human creation.[7] The specific term "Perfect Human" was first employed in the works of 'Attar Nishaburi[8] and Ibn 'Arabi[9].[10] Following Ibn 'Arabi, his students, such as Sadr al-Din Qunawi and 'Aziz al-Din Nasafi, further elaborated on this subject.[11] Additionally, a concept analogous to the Perfect Human existed in ancient Iranian mysticism regarding Gayumarth, who is recognized as the primordial human.[12]

Judaism and the Theory of the Perfect Human

Scholars observe that in all divine religions, human perfection is attainable through a connection with God, who possesses all perfections, and through obedience to Him. Consequently, the theory of the Perfect Human in these religions centers on the human-Divine relationship.[13] In Judaism, this concept is articulated through terms such as "Logos", "Adam Qadim" (the Ancient Adam), or "Adam 'Ilwi" (the Celestial Adam), referring to a celestial being whom God created in His own image and granted superiority over all creatures. This primordial Perfect Human is the first manifestation of God, attaining realities without reliance on instruction, and functions as God's vicegerent. Jewish belief holds that all humans share in these characteristics to varying degrees,[14] and that this celestial being possesses all perfections. As a microcosm, he contains all the powers of the macrocosm in miniature form,[15] serving as the mediator and instrument for the creation of the universe.[16]

Christianity and the Theory of the Perfect Human

Scholars maintain that in Christianity, Jesus Christ (a) represents the sole instance of the Perfect Human. Christians believe that humanity was originally created in the image and likeness of God, possessing attributes such as reason, conscience, and will, which confer superiority upon them. Following the transgression of Adam (a) and Eve, the human likeness to God was tarnished; however, Jesus (a), through attributes such as Isma, love, and salvation, achieved the status of the Perfect Human.[17] Christians assert that to reach perfection, one must surrender one's heart and will to God and place faith in Jesus Christ (a). In their view, absolute moral perfection is unattainable in this world and is reserved for the afterlife.[18]

The Perfect Human in the Thought of Ibn Arabi

Ibn Arabi identifies the Perfect Human as the "World Soul," the "Vicegerent of God," and the manifestation of the Divine Essence. He argues that God created the Perfect Human to burnish the mirror of existence and realize His will.[19] According to Ibn 'Arabi, the Perfect Human, endowed with reason, intellect, and spirituality, is capable of knowing God and revealing His perfections. This potential extends to all humans, not merely prophets and saints,[20] because human creation is grounded in the Divine nature (fitra).[21] Women may also attain the status of the Perfect Human; Ibn Arabi cites perfected women such as Khadija, Fatima (a), the Mary, and Asiya.[22]

Ibn 'Arabi delineates levels of perfection, considering Prophet Muhammad (s) as the most perfect (akmal), other Prophets as perfect (kamil), and the heirs of the prophets as perfect vicegerents. He regards wilayah (sainthood/guardianship) as a characteristic of the Perfect Human and sees the continuation of human perfection in the Sufi poles (aqtab) and the men of the unseen (rijal al-ghayb). Shi'a mystics, conversely, locate the continuation of the Muhammadan Light (al-Nur al-Muhammadi) in the Ahl al-Bayt and the Twelve Imams.[23] His perspectives on the Perfect Human were perpetuated in the works of commentators such as Qunawi and Nasafi, and were ultimately compiled by 'Abd al-Karim Jili in the treatise al-Insan al-Kamil.[24]

Status in the Qur'an and Narrations

Although the exact phrase "Perfect Human" does not appear in the Qur'an, concepts related to it are present in terminology such as "Khalifat Allah", "Imam", "Mutahhar", "Muhtadi", "Siddiq", "Muqarrab", "Mustafa", "Rasul", "Nabi", "Nafs Mutma'inna", "Mujtaba", and others.[25] Commentators have attributed these terms to the Perfect Human, associating verses regarding human virtues with this concept.[26] In their view, since the Perfect Human is the "Speaking Qur'an," the entire Qur'an may be considered the manifestation of his inscribed existence. Qur'an 15:29, Qur'an 32:9, Qur'an 38:72, Qur'an 33:72, and Qur'an 17:70 are among the most significant verses cited in explaining the theory of the Perfect Human in the Qur'an.[27]

Citing narrations and Qur'anic indications, commentators believe that the instance of the Perfect Human first appeared in the persons of certain prophets, particularly Prophet Muhammad (s), and subsequently—in connection with the Shi'a theory of Imamate—in the Imams (a).[28] These figures are presented as the manifestation of the Greatest Name and the path to knowing God.[29]

The theory of the Perfect Human is also derived from Islamic narrations. Specifically, the concept of man's creation in the Divine image[30][31] and the narrations stating "Whoever knows himself has known his Lord"[32]—which predicate the knowledge of God upon the knowledge of the human soul—serve as foundations for this theory. Such knowledge is realizable only in the Perfect Human, who possesses the capacity for ultimate perfectibility.[33] In Sharh Usul al-Kafi, Mulla Sadra asserts that the Imam, as the Perfect Human, is the cause of the continued existence of the earth and its inhabitants.[34]

Wisdom and Necessity

The wisdom and necessity of the Perfect Human's existence in the cosmic system are deemed essential for several reasons:

Virtues and Characteristics

Mystical texts enumerate various virtues and characteristics of the Perfect Human, including his status as the soul of existence, the manifestation of God's Names and Attributes, and the summary of all beings.[37] Some of these characteristics are as follows:

  • Soul of Existence: The Perfect Human is considered the soul of the cosmos, with the world serving as his body. From this perspective, the Perfect Human exercises authority over the world and manages it; without him, the world would be devoid of all perfections.[38]
  • Manifestation of God's Names and Attributes: The Perfect Human is introduced as the vicegerent of God, the complete manifestation of God's Names and Attributes, and the embodiment of the comprehensive Name "Allah".[39] Uniquely and comprehensively, he displays all Divine attributes of beauty and all Beautiful Names.[40]
  • Servitude and Annihilation: The servitude (ubudiyya) of the Perfect Human is absolute, meaning he has transcended his ego, become annihilated in the Essence and Attributes of God,[41] and attained the station of complete detachment towards God (Ilahi hab li kamal al-inqita' ilayk).[42]
  • Election: In the Qur'an, the status of election is bestowed upon the Perfect Human.[43]
  • Oneness and Unity: In terms of origin and essence, the Perfect Human is a single reality, interpreted as the Muhammadan Reality (al-Haqiqa al-Muhammadiyya);[44] however, depending on different exigencies and eras, he finds multiple manifestations in the forms of prophets and infallible saints.[45] The Qur'an regards Prophets as supporters and confirmers of one another,[46] between whom there is no distinction,[47] although among these instances, some possess superiority over others based on Qur'anic verses.[48]
  • Knowledge and Power: As God's vicegerent, the Perfect Human is the manifestation of the Divine names Alim (The All-Knowing) and Qadir (The All-Powerful). Accordingly, Qur'anic verses indicate his knowledge extends to informing of the ghayb,[49] witnessing the malakut (celestial dominion),[50] and understanding the language of animals.[51] His power also extends to acts such as creating[52] and resurrecting the dead.[53][54]

Functions

The theory of the Perfect Human is proposed in two dimensions: theoretical and practical. The practical dimension addresses the functions of the Perfect Human in the cosmic system and his role in the perfection of the wayfarer (salik). These functions include:

  • Knowledge of the Truth: Complete knowledge of God is attainable only through the Perfect Human, as he is the comprehensive manifestation of God's Names and Attributes.[55]
  • Guide of Humanity: The Perfect Human is recognized as the exoteric and esoteric mentor of humanity, perfect in the sciences of Shari'a and Tariqa, and cognizant of spiritual maladies and their remedies.[56]
  • Divine Vicegerency: The human vicegerency of God arises from his proximity to and annihilation in the Truth, which entails a degree of Rububiyya (Lordship) and Mashiyya (Will).[57]
  • Disposal in the World: Possessing Divine attributes, the Perfect Human holds the power of authority (taṣarruf) and governance over the system of existence, and the beings of the world are subject to his will.[58][59]

Monograph

The Perfect Human, Murtada Mutahhari. The book The Perfect Human is a collection of thirteen lectures delivered by Professor Murtada Mutahhari during Ramadan of 1974 at mosques in Tehran.

Notes

  1. ↑ Nasafī, al-Insān al-Kāmil, 1386 Sh, p. 75.
  2. ↑ Māyil Hirawī, "Insān-i Kāmil", p. 373.
  3. ↑ Muṭahharī, Insān-i Kāmil, pp. 4-5.
  4. ↑ Ibn ʿArabī, al-Futūḥāt, 1405 AH, vol. 13, p. 129; Nasafī, al-Insān al-Kāmil, 1386 Sh, p. 357 and p. 269.
  5. ↑ Shākir and Mūsawī, "Qirā'atī-yi Bayn-i Adyānī az Insān-i Kāmil bā Rūykird-i ʿIrfānī", p. 26.
  6. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 1, p. 134.
  7. ↑ ʿAfīfī, Sharḥī bar Fuṣūṣ al-Ḥikam, 1380 Sh, p. 43.
  8. ↑ Attar in his book Si Fasl, in poems praising the Prophet (s) and Amir al-Mu'minin (a), used the term Perfect Human. "Recognize the Perfect Human as Mustafa / so you may know the manifestation of the Light of God" (Ganjoor site); "Amir al-Mu'minin, the Just Sultan / Amir al-Mu'minin, the Perfect Human" (Ganjoor site).
  9. ↑ Ibn ʿArabī, al-Futūḥāt, 1410 AH, vol. 13, p. 129; Qayṣarī, Sharḥ Fuṣūṣ al-Ḥikam, 1370 Sh, p. 38.
  10. ↑ Qūnawī, Miftāḥ al-Ghayb wa Sharḥuhū Miṣbāḥ al-Uns, 1381 Sh.
  11. ↑ Nasafī, al-Insān al-Kāmil, 1386 Sh.
  12. ↑ Māyil Hirawī, "Insān-i Kāmil", p. 373.
  13. ↑ Shākir and Mūsawī, "Qirā'atī-yi Bayn-i Adyānī az Insān-i Kāmil bā Rūykird-i ʿIrfānī", pp. 20-23.
  14. ↑ Hick, Asṭūri-yi Tajassud-i Khudā, 1386 Sh, p. 222.
  15. ↑ Sulaymānī, Yahūdiyyat, 1383 Sh, p. 275.
  16. ↑ Ḥājī Ibrāhīmī, "ʿIrfān-i Yahūdī wa Maktab-i Gunūsī".
  17. ↑ Thiessen, Ilāhiyyāt-i Masīḥī, Qom, pp. 147-151; Stott, Mabānī-yi Masīḥiyyat, 1368 Sh, p. 55.
  18. ↑ Shākir and Mūsawī, "Qirā'atī-yi Bayn-i Adyānī az Insān-i Kāmil bā Rūykird-i ʿIrfānī", pp. 23-24.
  19. ↑ Ibn ʿArabī, Tarjum-yi Fuṣūṣ al-Ḥikam, 1386 Sh, pp. 7-9.
  20. ↑ Shākir and Mūsawī, "Qirā'atī-yi Bayn-i Adyānī az Insān-i Kāmil bā Rūykird-i ʿIrfānī", p. 29.
  21. ↑ Āmulī, Jāmiʿ al-Asrār wa Manbaʿ al-Anwār, 1367 Sh, pp. 135-136.
  22. ↑ Qayṣarī, Sharḥ Fuṣūṣ al-Ḥikam, 1375 Sh, p. 121.
  23. ↑ Māyil Hirawī, "Insān-i Kāmil" pp. 377-378.
  24. ↑ Māyil Hirawī, "Insān-i Kāmil" p. 378.
  25. ↑ Mutahhari believes that although the expression Perfect Human is not in the Qur'an and Sunna, the expressions "Perfect Muslim" and "Perfect Believer" exist, and he considered the perfect Muslim and perfect believer to be a human who has reached perfection in Islam and in the light of faith. Mutahhari, Majmu'i-yi Athar, 1389 Sh, vol. 23, p. 96.
  26. ↑ Mullā Ṣadrā, Tafsīr al-Qur'ān al-Karīm, vol. 4, pp. 407-408; Qayṣarī, Sharḥ Fuṣūṣ al-Ḥikam, p. 362.
  27. ↑ Māyil Hirawī, "Insān-i Kāmil" p. 374.
  28. ↑ Ibn ʿArabī, Tafsīr Ibn ʿArabī, 1422 AH, vol. 1, p. 209; Fayḍ Kāshānī, Tafsīr al-Ṣāfī, 1415 AH, vol. 1, pp. 91-92; Ṭayyib, Aṭyab al-Bayan, 1378 Sh, vol. 12, p. 370; Burūjirdī, Tafsīr Jāmiʿ, 1366 Sh, vol. 1, p. 106; Khumaynī, Tafsīr al-Qur'ān al-Karīm, 1418 AH, vol. 2, p. 378.
  29. ↑ Mullā Ṣadrā, Sharḥ Uṣūl al-Kāfī, 1383 Sh, vol. 4, p. 156.
  30. ↑ The pronoun "ha" in the word "suratih" does not refer to God because God does not have a physical image similar to a creature, and since the pronoun refers to Adam, its meaning is that God created Adam in the same image he had in Paradise and after the Fall, his image did not change. Āmidī, Abkār al-Afkār fī Uṣūl al-Dīn, 1423 AH, vol. 1, p. 466. Mulla Sadra has also justified the meaning of the hadith as the creation of man based on the macrocosm and the similarity between him and the macrocosm. Māzandarānī, Sharḥ Uṣūl al-Kāfī, footnote: Abul Hasan Sha'rani, vol. 4, p. 123.
  31. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 1, p. 134.
  32. ↑ Miṣbāḥ al-Sharīʿa, attributed to Imam Jaʿfar al-Ṣādiq, 1400 AH, p. 13.
  33. ↑ Shākir and Mūsawī, "Qirā'atī-yi Bayn-i Adyānī az Insān-i Kāmil bā Rūykird-i ʿIrfānī", pp. 33-34.
  34. ↑ Mullā Ṣadrā, Sharḥ Uṣūl al-Kāfī, 1383 Sh, vol. 2, p. 502.
  35. ↑ Mullā Ṣadrā, Sharḥ Uṣūl al-Kāfī, 1383 Sh, vol. 3, p. 435; Ibn Shahr Āshūb, Manāqib Āl Abī Ṭālib, 1412 AH, vol. 1, p. 186.
  36. ↑ Ramaḍānī, "Insān-i Kāmil" p. 512.
  37. ↑ Nasafī, al-Insān al-Kāmil, 1386 Sh, p. 441.
  38. ↑ Ibn ʿArabī, Fuṣūṣ al-Ḥikam, 1400 AH, p. 50.
  39. ↑ Ibn ʿArabī, al-Futūḥāt al-Makkiyya, 1410 AH, vol. 13, p. 100.
  40. ↑ Mullā Ṣadrā, Tafsīr al-Qur'ān al-Karīm, 1366 Sh, vol. 2, p. 313.
  41. ↑ Qayṣarī, Sharḥ Fuṣūṣ al-Ḥikam, 1375 Sh, pp. 338-339.
  42. ↑ Ibn Ṭāwūs, al-Iqbāl al-Aʿmāl, 1390 AH, vol. 2, p. 299.
  43. ↑ Qur'an 3:33; Qur'an 6:86-87; Qur'an 38:45-46; Qur'an 33:33.
  44. ↑ al-Ghaffārī, Miṣbāḥ al-Uns, 1416 AH, pp. 338-339; Imam Khumaynī, Miṣbāḥ al-Hidāya, 1376 Sh, p. 25.
  45. ↑ Qayṣarī, Sharḥ Fuṣūṣ al-Ḥikam, 1375 Sh, p. 128.
  46. ↑ Qur'an 61:6.
  47. ↑ Qur'an 2:285.
  48. ↑ Qur'an 2:253.
  49. ↑ Qur'an 72:26-27.
  50. ↑ Qur'an 6:75.
  51. ↑ Qur'an 27:16.
  52. ↑ Qur'an 3:49.
  53. ↑ Qur'an 3:49.
  54. ↑ Ḥasan-zāda Āmulī, Insān-i Kāmil az Dīdgāh-i Nahj al-Balāgha, Qom, p. 79; Ramaḍānī, "Insān-i Kāmil", pp. 508-509.
  55. ↑ Ibn ʿArabī, al-Futūḥāt al-Makkiyya, 1410 AH, vol. 4, p. 132; Jīlī, al-Insān al-Kāmil fī Maʿrifat al-Awākhir wa al-Awā'il, 1418 AH, p. 31.
  56. ↑ Āmulī, Naṣṣ al-Fuṣūṣ dar Sharḥ-i Fuṣūṣ al-Ḥikam, 1375 Sh, p. 441.
  57. ↑ Ibn ʿArabī, al-Futūḥāt al-Makkiyya, 1410 AH, vol. 1, p. 92.
  58. ↑ Majlisī, Biḥār al-Anwār, Publisher: Dār al-Riḍā, vol. 33, p. 58.
  59. ↑ "For we are the handiwork of our Lord and people after that are our handiwork." (A passage from the letter of Amir al-Mu'minin (a) to Mu'awiya b. Abi Sufyan). 'Allamah Majlisi in the commentary of this narration said: "Sani'a" means the choice of the king and this sentence expresses the high and very exclusive status of the Imams. Verse 41 of Surah Taha in the Qur'an which is God's address to Moses (a) "And I have chosen you for Myself" indicates the loftiness of the status of election (istina') and being chosen by God; meaning that no one has any kind of favor or obligation upon the Imams (a) and without any mediator, God has included them in His blessings, but all people enjoy blessings through the mediation of the Imams and the Imams are the mediators between them and God. (fāl-maʿnā annahū laysa li-aḥadin min al-bashar ʿalaynā niʿma bal Allāh taʿālā anʿama ʿalaynā fa-laysa baynanā wa baynahū wāsiṭa wa al-nās bi-asrihim ṣanāʾiʿunā fa-naḥnu al-wasāʾiṭ baynahum wa bayna Allāh subḥānah.) Majlisī, Biḥār al-Anwār, vol. 33, p. 68.

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