Al-Insān Al-Kāmil - Wikipedia

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• 1 The origin of al-insān al-kāmil
• 2 Al-Insān al-kāmil and Ibn al-Arabi
• 3 The contribution of al-Jili
• 4 See also
• 5 References
• 6 External links

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Appearance move to sidebar hide From Wikipedia, the free encyclopedia Concept of "Perfect Human" in Islam

Part of a series on IslamSufism
Ideas Abdal Al-Insān al-Kāmil Baqaa Dervish Dhawq Fakir Fana Hal Haqiqa Ihsan Irfan Ishq Karamat Kashf Lataif Manzil Ma'rifa Maqam Murid Murshid Nafs Nūr Qalandar Qayyum Qutb Silsila Sufi cosmology Sufi metaphysics Sufi philosophy Sufi poetry Sufi psychology Salik Tazkiah Wali Yaqeen
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In Islamic theology, al-Insān al-Kāmil (Arabic: الإنسان الكامل), also rendered as Insān-i Kāmil (Persian/Urdu: انسان کامل) and İnsan-ı Kâmil (Turkish), is an honorific title to describe Muhammad, the prophet of Islam. The phrase means "the person who has reached perfection",[1] literally "the complete person". It is an important concept in Islamic culture of the prototype human being, pure consciousness, one's true identity, to be contrasted with the material human who is bound by their senses and materialism. The term was originally used by Sunni Sufis and is still used by them, but it is also used by Alawites and Alevis.[2] This idea is based upon a hadith,[2] which was used by Ibn Arabi, that states about Muhammad: "I was a prophet when Adam was between water and clay."[3]

The Sunni Islamic scholar Muhammad Alawi al-Maliki has published a Sīrah as al-Insān al-Kāmil. Abd al-Karīm al-Jīlī was the author of an Arabic text entitled Al-Insān al-Kāmil. Ismailis believe that each Imam is a perfect man.[4]

The origin of al-insān al-kāmil

[edit]

Mansur al-Hallaj and Al-Biruni expressed the idea within their works.[5][6] The concept is evident in the works of Ahmad Yasawi (1093–1166) whose influence spread Sufism across Central Asia.[7] The concept was also applied by ibn Arabi, a well-respected and influential Islamic thinker. The origin of this concept is derived from the Quran and hadith, as mentioned in Ibn Arabi's Fusus Al-Hikam:

Muhammad's wisdom is uniqueness (fardiya) because he is the most perfect existent creature of this human species. For this reason, the command began with him and was sealed with him. He was a Prophet while Adam was between water and clay, and his elemental structure is the Seal of the Prophets.[8]

In the Quran, man's hierarchical status above all beings is seen, as it states that God created humans in the fairest stature.[9] Due to this occurrence the human is favored by God and is said to be given God's light which leads through them to complete perfection. The previous saying illuminates the idea that behind the true objective behind creation is God's desire to be known which is fulfilled through the perfect human being.[9]

Al-Insān al-kāmil and Ibn al-Arabi

[edit]

Part of a series on
Ibn 'Arabi
Akbarism · Ibn 'Arabi Mosque Konya Manuscript Muhyiddin Ibn Arabi Society
Mystical theories Ibn Arabi and theoretical mysticism Al-Insan al-Kamil (the Complete Human) Al-A'yan al-Thabita [de] (the Fixed Entities) Al-Maratib al-Sab'a [ar] (the Seven Grades) Related articles Wahdat-al-Wujud · Wahdat al-Shuhud [ar]
Teachers Ibn 'Asakir (d. 571/1176) Abu Tahir al-Silafi (d. 576/1180) Ibn Bashkuwal (d. 578/1183) 'Abd al-Haqq al-Ishbili [ar] (d. 581/1185) Abu Zayd al-Suhayli (d. 581/1185) Abu Madyan (d. 594/1197) Ibn Rushd (Averroes) (d. 595/1198) Ibn al-Jawzi (d. 597/1201) Ibn Abi Jamra [ar] (d. 599/1202) Al-Qasim ibn 'Asakir [ar] (d. 600/1203) Jamal al-Din b. al-Harastani [ar] (d. 614/1217) Ibn Malik (d. 672/1274)
Students Baha' al-Din Ghazi b. al-'Adil I (d. 613/1216) Ibn al-Farid (d. 632/1235) Zakiy al-Din al-Birzali [ar] (d. 636/1239) Shams al-Din al-Khuwayyi [ar] (d. 637/1239) Ibn al-Dubaythi (d. 637/1239) Ibn al-Najjar (d. 643/1245) Diya' al-Din al-Maqdisi (d. 643/1245) Sa'd al-Din al-Hamawi (d. 650/1252) Sadr al-Din al-Qunawi (d. 672/1273) Baybars (d. 676/1277)
Admirers and defenders Fakhr al-Din al-Razi (d. 606/1209) Shihab al-Din 'Umar al-Suhrawardi (d. 632/1234) Ibn al-Zamalkani [ar] (d. 651/1253) Al-Baydawi (d. 685/1286) Al-Qashani (d. 730/1329) Badr al-Dīn ibn Jamaʿah (d. 733/1333) Al-Safadi (d. 764/1363) Haydar Amuli (d. after 787/1385) Al-Sharif al-Jurjani (d. 816/1413) Siraj al-Din al-Makhzumi (d. 885/1480) 'Abd al-Rahman al-Jāmī (d. 898/1492) Jalal al-Din al-Dawani (d. 907/1501) Al-Suyuti (d. 911/1505) Zakariyya al-Ansari (d. 926/1520) Ibn Kamal Pasha (d. 940/1534) Al-Sha'rani (d. 973/1565) Ebussuud Efendi (d. 982/1574) Ibn Hajar al-Haytami (d. 974/1567) 'Abd al-Ra'uf al-Munawi (d. 1032/1622) Ahmad al-Maqqari (d. 1041/1631) Mulla Sadra (d. 1050/1640) Kâtip Çelebi (d. 1067/1657) Ibn al-'Imad al-Hanbali (d. 1089/1679) Niyazi Misri (d. 1105/1694) Isma'il Haqqi al-Brusawi (d. 1137/1725) 'Abd al-Ghani al-Nabulsi (d. 1143/1731) Mustafa al-Bakri [ar] (d. 1162/1749) Hamid al-'Imadi (d. 1171/1758) Murtada al-Zabidi (d. 1205/1791) Ibn 'Abidin (d. 1252/1836) Jamal al-Din al-Qasimi (d. 1332/1914) Badr al-Din al-Hasani [ar] (d. 1354/1935) Meher Ali Shah (d.1356/1937) Ashraf Ali Thanwi (d.1362/1943) Al-Kawthari (d. 1371/1951) Gibril Fouad Haddad · Nuh Ha Mim Keller Seyyed Hossein Nasr
Critics and opponents Ibn Taymiyya (d. 728/1328) 'Ala' al-Dawla Simnani (d. 736/1336) Al-Taftazani (d. 793/1390) Ibn Khaldun (d. 808/1405) Wali al-Din al-'Iraqi (d. 826/1423) Taqi al-Din al-Fasi (d. 832/1429) 'Ala' al-Din al-Bukhari (d. 841/ 1437) Ibn Hajar al-'Asqalani (d. 852/1449) Ibn Imam al-Kamiliyya [ar] (d. 874/1470) Burhan al-Din al-Biqa'i (d. 885/1480) Shams al-Din al-Sakhawi (d. 902/1497) Ibn Iyas (d. 930/1524) Mulla 'Ali al-Qari (d. 1014/1606) Ahmad Sirhindi (d. 1034/1624)
Ex-critics 'Izz al-Din ibn 'Abd al-Salam (d. 660/1262) Taqi al-Din al-Subki (d. 756/1355) Siraj al-Din al-Bulqini (d. 805/1405) Al-Shawkani (d. 1250/1834)
Neutrals Al-Nawawi (d. 676/1277) Al-Dhahabi (d. 748/1347) Sharaf al-Din al-Munawi [ar] (d. 871/1466)
Notable works Al-Futuhat al-Makkiyya · Fusus al-Hikam [ar] Tarjumān al-Ashwāq · Anqa' Mughrib Books about Ibn 'Arabi Tanbih al-Ghabi bi-Tabri'at Ibn 'Arabi Tanbih al-'Uqul 'ala Tanzih al-Sufiyya
Category · Media Islam portal · Saints portal
v t e

Al-Insan al-kamil, or the perfect being, was first deeply discussed in written form by Ibn Arabi in one of his most prolific works entitled Fusus al-Hikam.[10] Taking an idea already common within Sufi culture, Ibn al-Arabi applied deep analysis and reflection on the issue of the Perfect Human and one's pursuit in fulfilling this goal. In developing his explanation of the perfect being al-Arabi first discusses the issue of oneness through the metaphor of the mirror. In this metaphor al-Arabi compares an object being reflected in countless mirrors to the relationship between God and his creatures. God's essence is seen in the existent human being, as God is the object and humans being the mirrors. Meaning two things, that since humans are mere reflections of God there can be no distinction or separation between the two and without God the creatures would be non-existent. When an individual understands that there is no separation between human and God they begin on the path of ultimate oneness. The one who decides to walk in this oneness pursues the true reality and responds to God's longing to be known.[11]

The Perfect Human through this developed self-consciousness and self-realization prompts divine self-manifestation. This causes the Perfect Human to be of both divine and earthly origin, al-Arabi calls him the Isthmus. Being the Isthmus between heaven and Earth the perfect human fulfills God's desire to be known and God's presence can be realized through him by others. Additionally through self manifestation one acquires divine knowledge, which is the primordial spirit of Muhammad and all its perfection. Al-Arabi details that the perfect human is of the cosmos to the divine and conveys the divine spirit to the cosmos.[11]

The contribution of al-Jili

[edit]

Abd al-Karim b. Ibrahim al-Jili was born in 1365 and was a Sunni Sufi who spent much of his life in Yemen being taught by the Shaiyk Sharaf al-Din al-Jabarti.[12]

See also

[edit]

• Al-Aḥzāb
• Pontifical and Promethean man
• Qutb

References

[edit]

1. ^ Leaman, Oliver (2006). The Qur'an: An encyclopedia. Routledge. p. 302. ISBN 0-415-32639-7.
2. ^ a b Glassé, Cyril; Huston Smith (2003). The New Encyclopedia of Islam. Rowman Altamira. p. 216. ISBN 0-7591-0190-6.
3. ^ Ibn al-'Arabi, Muhyi al-Din (1164–1240), The 'perfect human' and the Muhammadan reality.
4. ^ Corbin, Henry; translated by Liadain Sherrard; Philip Sherrard (1993). History of Islamic Philosophy (PDF). London; Kegan Paul International in association with Islamic Publications for The Institute of Ismaili Studies. pp. 97–98. ISBN 0-7103-0416-1. Archived from the original (PDF) on 9 May 2008.
5. ^ Mansur Al-Hallaj, Translated by Aisha Bewley (1974), The Tawasin, Diwan Press, pp. 1–3.
6. ^ Mario Kozah (2015), The Birth of Indology as an Islamic Science, BRILL, p. 13, ISBN 978-90-04-30554-0.
7. ^ Telebayev, Gaziz, and Khoja Ahmed Yasawi. "Turkic elements in the Sufi philosophical tradition: Khoja Ahmed Yasawi." Cross Cultural Studies: Education and Science 2 (2019): 100-107.
8. ^ THE SEALS OF WISDOM, Aisha Bewley, archived from the original on 28 February 2015, retrieved 15 May 2015{{citation}}: CS1 maint: others (link).
9. ^ a b Bowering, Gerhard. "Ensan-e-Kamel." Encyclopedia Iranica (1998): Web. 3 April 2011. http://iranica.com/articles/ensan-e-kamel Archived 19 July 2011 at the Wayback Machine.
10. ^ Chittick, William C. "Ebn al-'Arabi Mohyi-al- Din Abu 'Abd-Allah Mohammad Ta’I Hatemi." Encyclopedia Iranica (1996): Web. 3 April 2011. http://iranica.com/articles/ebn-al-arabi Archived 19 July 2011 at the Wayback Machine.
11. ^ a b Little, John T. "Al-Insan al-Kamil: the perfect man according to Ibn al-'Arabi." Muslim World 77.1 (1987): 43–54.
12. ^ Ritter, H. "ʿAbdal-Karīm, Ḳuṭb al-Dīn b. Ibrāhīm al-ḎJ̲īlī." Encyclopaedia of Islam, Second Edition. Edited by: P. Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel; and W.P. Heinrichs. Brill, 2011. Brill Online. Augustana.

External links

[edit]

• Perfect Man by Ayatullah Murtada Mutahhari
• God and the Perfect Man in the Experience of 'Abd al-Qâdir al-Jaza'iri
• Topics in Islamic Religion: Sufi Texts Contestation and Competition: Sufism and Opposition to Sufism Religious Studies 545
• Radical Islamic Anthropology: Key to Christian Theologizing in the Context of Islam, by David Emmanuel Singh

v t e Sufism terminology
Sufis	Abdal Ahl al-Khutwa Al-Insān al-Kāmil Bash Hezzab Dervish Fakir Hafiz Hezzab Imam Khatib Majzoob Marabout Mudaqiq [ar] Muqaddam Muqarrab Murshid Mutahaqiq [ar] Murid Nass al-Houdhour Pir Qalandar Qāriʾ Qutb Rabbani Salik Sheikh Siddiq Sufis ranks Talibe The Seven ranks [ar] Wali Wasil
Concepts	Aayane [ar] Aayane Thabita [ar] Aql Baqaa Dhawq Fana Ghaflah Hal Hijab Huwa Ihsan Ishq Ismul Azam Lataif-e-Sitta Maqam Nafs Qalb Ran Rūḥ Sadr Yaqeen
Awrad	Dhikr Djamaa [ar] Djoua [ar] Dua Ibara [ar] Ichara [ar] Latifa Lazimi Muhasabah Muraqabah Raising hands in Dua Sabr Sahar [ar] Salat al-Fatih Salawat Samt [ar] Shuhud [ar] Shukr Sufism pillars Tafakur Tahara [ar] Tahlia [ar] Takhlia [ar] Tawajud [ar] Tawakkul Tawassul Tazkiah Uzla [ar] Wajd Wazifa Zarruqiyya Wird Zuhd
Waridates	Barakah Basirah Bast [ar] Djadba [ar] Fath [ar] Haqiqa Hidayah Ilham Irfan Ishrak Karamat Kashf Khatir Ma'rifa Nūr Qabdh [ar] Rabita [ar] Ru'ya Secret Tajalli Thawab Uns [ar] Walayah Warid
Misconducts	Antinomianism Rahbaniya Shath Taqabbur Zandaqa
Ceremonies	Ashura Bay'ah Hadra Hizb Rateb Idjaza Mawlid Mawsim Salka Sbooa [fr] Sebiba Silsila Sufi orders Tariqa Tweeza Wezeea Ziyarat
Arts	Ashewiq [ar] Madih nabawi Nasheed Naʽat Qawwali Sama Sufi cosmology Sufism history Sufi literature Sufi metaphysics Sufi music Sufis persecution Sufi philosophy Sufi poetry Sufi psychology Sufi whirling
Places	Daara Dargah Datuk Keramat Eidgah Gonbad Gongbei Jama masjid Jama'at Khana Khalwa Khalawi Khanqah Külliye Kuttab Madrasa Maqam Maqbara Mausoleum Mazar Mosque Musalla Qubba Rauza Ribat Surau Takya Turbah Türbe Zawiya
Objects	Ammama Balgha Burnous Djellaba Gandoura Jellabiya Khirqa Misbaha Miswak Prayer rug Qashabiya Tagelmust Taqiyah Tarboosh Turban

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