| Revision as of 11:54, 4 July 2007 editEliasAlucard (talk | contribs)13,227 editsm Hey, knock it off. If you keep vandalising this article, I will report you. You may not like Robert Spencer, but he knows what he's talking about. Please, knock this revert-warring off, it's no help← Previous edit |
Revision as of 11:56, 4 July 2007 edit undoRiskAficionado (talk | contribs)Extended confirmed users13,061 edits +citation needed, Islamic theology -> Islamic thought, more accurate.Next edit → |
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In ], Muhammad is known as '''uswa hasana, al-insan al-kamil''', ''par excellence''.<ref></ref> It is an ] phrase loosely translated, meaning, the 'Perfect Man' and is attributed to ], in ]. Prominent ] Islamic scholar ], has also published a ] on Muhammad as the al-insan al-kamil. The ] also regard Muhammad as the Perfect Saint, or Universal Man.<ref>{{cite news |first= |last= |authorlink= |author= |coauthors= |title=Muhammad and Sufism |url=http://www.britannica.com/ebc/article-251803 |format=HTML |work= |publisher=Encyclopædia Britannica |id= |pages= |page= |date= |accessdate= |language=English |quote=The Mi'raj, or Nocturnal Ascent, of the Prophet is the prototype of all spiritual wayfaring in Islam, and no group in Islamic society has been as conscientious as the Sufis in emulating the Prophet as the perfect saint and what later Sufis were to call the Perfect or Universal Man (al-insan al-kamil). }}</ref> ] was also the author of Al-Insan al-Kamil. Muhammad is also identified with the ] (as in biblical Judaism, the word of God<ref>{{cite news |first= |last= |authorlink= |author= |coauthors= |title=Logos |url=http://www.tfd.com/logos |format=HTML |work= |publisher= |id= |pages= |page= |date= |accessdate= |language=English |quote=2. Judaism |
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In ], Muhammad is known as '''uswa hasana, al-insan al-kamil''', ''par excellence''.<ref></ref> It is an ] phrase loosely translated, meaning, the 'Perfect Man' and is attributed to ], in Islamic thought.{{fact}} Prominent ] Islamic scholar ], has also published a ] on Muhammad as the al-insan al-kamil. The ] also regard Muhammad as the Perfect Saint, or Universal Man.<ref>{{cite news |first= |last= |authorlink= |author= |coauthors= |title=Muhammad and Sufism |url=http://www.britannica.com/ebc/article-251803 |format=HTML |work= |publisher=Encyclopædia Britannica |id= |pages= |page= |date= |accessdate= |language=English |quote=The Mi'raj, or Nocturnal Ascent, of the Prophet is the prototype of all spiritual wayfaring in Islam, and no group in Islamic society has been as conscientious as the Sufis in emulating the Prophet as the perfect saint and what later Sufis were to call the Perfect or Universal Man (al-insan al-kamil). }}</ref> ] was also the author of Al-Insan al-Kamil. Muhammad is also identified with the ] (as in biblical Judaism, the word of God<ref>{{cite news |first= |last= |authorlink= |author= |coauthors= |title=Logos |url=http://www.tfd.com/logos |format=HTML |work= |publisher= |id= |pages= |page= |date= |accessdate= |language=English |quote=2. Judaism |
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a. In biblical Judaism, the word of God, which itself has creative power and is God's medium of communication with the human race. |
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a. In biblical Judaism, the word of God, which itself has creative power and is God's medium of communication with the human race. |
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b. In Hellenistic Judaism, a hypostasis associated with divine wisdom. }}</ref>) and the Divine Intellect. <ref>{{cite news |first= |last= |authorlink= |author= |coauthors=Seyyed Hossein Nasr |title=The Last Prophet |url=http://www.islamia.com/the_last_prophet.htm |format=HTML |work= |publisher=ISLAMIA |id= |pages= |page= |date= |accessdate= |language=English |quote= The Prophet also possesses this human nature outwardly. But inwardly he has become alchemically transmuted into a precious stone which, although still a stone, is transparent before the light and has lost its opacity. The Prophet is outwardly only a human being , but inwardly he is the full realization of manhood in its most universal sense. He is the Universal Man , the prototype of all of creation, the norm of all perfection, the first of all beings, the mirror in which God contemplates universal existence. He is inwardly identified with the Logos and the Divine Intellect. }}</ref><ref>{{cite news |first=Itzchak |last=Weismann |authorlink= |author= |coauthors=Abd al-Qadir al-Jaza |title=God and the Perfect Man in the Experience of ’Abd al-Qadir al-Jaza‘ iri |url=http://www.ibnarabisociety.org/articlespdf/Weismann.pdf |format=PDF |work= |publisher= |id= |pages= |page=14 |date= |accessdate= |language=English |quote=Abd al-Karim al-Jili had sought to reinforce their immanent link by apotheosizing the figure of al-insan al-kamil, the hallmark of his entire mystical thought. He asserted that Muhammad's status in the divine scheme was analogous to that of the Qu'ran and, most significantly, that the pole of each generation (qutb) acquired a similar status by taking on the Prophet's Image (al-sura al-Muhammadiyya). }}</ref> |
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b. In Hellenistic Judaism, a hypostasis associated with divine wisdom. }}</ref>) and the Divine Intellect. <ref>{{cite news |first= |last= |authorlink= |author= |coauthors=Seyyed Hossein Nasr |title=The Last Prophet |url=http://www.islamia.com/the_last_prophet.htm |format=HTML |work= |publisher=ISLAMIA |id= |pages= |page= |date= |accessdate= |language=English |quote= The Prophet also possesses this human nature outwardly. But inwardly he has become alchemically transmuted into a precious stone which, although still a stone, is transparent before the light and has lost its opacity. The Prophet is outwardly only a human being , but inwardly he is the full realization of manhood in its most universal sense. He is the Universal Man , the prototype of all of creation, the norm of all perfection, the first of all beings, the mirror in which God contemplates universal existence. He is inwardly identified with the Logos and the Divine Intellect. }}</ref><ref>{{cite news |first=Itzchak |last=Weismann |authorlink= |author= |coauthors=Abd al-Qadir al-Jaza |title=God and the Perfect Man in the Experience of ’Abd al-Qadir al-Jaza‘ iri |url=http://www.ibnarabisociety.org/articlespdf/Weismann.pdf |format=PDF |work= |publisher= |id= |pages= |page=14 |date= |accessdate= |language=English |quote=Abd al-Karim al-Jili had sought to reinforce their immanent link by apotheosizing the figure of al-insan al-kamil, the hallmark of his entire mystical thought. He asserted that Muhammad's status in the divine scheme was analogous to that of the Qu'ran and, most significantly, that the pole of each generation (qutb) acquired a similar status by taking on the Prophet's Image (al-sura al-Muhammadiyya). }}</ref> |
