A Comparative Study of the Principle of "Insān Kāmil " in the Mystical System of Ayn Al-Quzat Hamadani and Ibn Arabi

Abstract

Babak Sodagar and Shaham Asadi

The idea of "Insān Kāmil" and defining its characteristics and explaining its examples is one of the long-term categories in Islamic mysticism. This idea has been proposed in the mystical system of Ayn al-Quzat and Ibn Arabi, to belong to two different traditions, with common and sometimes distinct characteristics. The present study aims to explain the common and different aspects of the concept of "perfect man" in the mystical views of Ayn al-Quzat and Ibn Arabi by using a analytic-comparative method. The result of the research indicates that belief in elements such as perfect human’s being the mirror; the right to be a creature, mediation between right and creation, and having the position of the vicegerent of God are common to the mystical worldview of Ayn al-Quzat and Ibn Arabi in defining "perfect man". Among the differences between their views on the subject of "perfect man" are:

A) In Ibn Arabi's mysticism, "Insān Kāmil" is the manifestation of the great name "Allah", endowed God-given with the divine and ancient truths, and as a result, the root of "fascinated mystic" in terminology called Sufi, but in the views of Ayn al-Quzat, this concept is defined along with "I am like you" and it can be interpreted as "fascinated mystic".

B) In the mystical system of Ayn al-Quzat, Prophet Mohammad (PBUH) is introduced as the true criterion of "perfect man", while in Ibn Arabi's school, the concept of "perfect man" is synonymous with Muhammadan truth or Muhammadan word and light, in which each of the prophets is a manifestation of They are its manifestations.

C) The theory of "perfect man" has an epistemological aspect in Ayn al-Quzat’s mysticism, but in Ibn Arabi's worldview, this concept is used to reconcile the existential and epistemological fields.

D) In the ontology of Ayn al-Quzat, "the perfect man" is the manifestation of the name of beauty, and in the school of Ibn Arabi, it has a comprehensive appearance of both aesthetic and glorious aspects.

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