| Revision as of 04:46, 5 December 2007 editEliasAlucard (talk | contribs)13,227 edits Spencer provides sources, discusses the concept, and does, it has nothing to do with 'primary reference' as you falsely claim, it is just a link to a notable critic of Islam. deleting it can be censor← Previous edit | Revision as of 05:08, 5 December 2007 edit undoBless sins (talk | contribs)Extended confirmed users, Pending changes reviewers16,862 edits →External links: not appropriateNext edit → | ||
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In Islamic theology, al-Insān al-Kāmil (الاسان الكامل, also rendered as Insan-i Kamil انسانِ كامل - in Persian and Turkish), is a term used as an honorific title to describe the prophet Muhammad. Muhammad is known as uswa hasana, al-Insān al-Kāmil, par excellence. It is an Arabic phrase loosely translated, meaning, the 'Perfect Man'. Prominent Sunni Islamic scholar Muhammad Alawi al-Maliki, has also published a Sirah on Muhammad as al-Insān al-Kāmil. The Sufis also regard Muhammad as the Perfect Saint, or Universal Man. Al-Jili was also the author of a Persian text entitled al-Insān al-Kāmil . Muhammad is also identified with the Logos (as in biblical Judaism, the word of God) and the Divine Intellect.
The concept of al-Insān al-Kāmil also has some relation to Adam.
See also
External links
- 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
References
- Ibn al-'Arabi, Muhyi al-Din (1164-1240), The 'perfect man' and the Muhammadan reality
- "Muhammad and Sufism" (HTML). Encyclopædia Britannica.
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).
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2. Judaism a. In biblical Judaism, the word of God, which itself has creative power and is God's medium of communication with the human race. b. In Hellenistic Judaism, a hypostasis associated with divine wisdom.
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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.
{{cite news}}: Unknown parameter|coauthors=ignored (|author=suggested) (help) - Weismann, Itzchak. "God and the Perfect Man in the Experience of ’Abd al-Qadir al-Jaza‘ iri" (PDF). p. 14.
Abd al-Karim al-Jili had sought to reinforce their immanent link by apotheosizing the figure of al-Insān al-Kāmil, 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).
{{cite news}}: Unknown parameter|coauthors=ignored (|author=suggested) (help) - al-Insān al-Kāmil. The New Encyclopedia of Islam. pp. pp 144. ISBN 0759101906.
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