The Perfect Man from the Perspective of Mulla Sadra

Abstract

Traces of the perfect man (Insan-i Kamil) can be found across all cultures, as well as intellectual and philosophical schools. In Mulla Sadra’s philosophical school, the concept of the perfect man has been discussed in profound detail. Following Muhyi al-Din Ibn Arabi, Mulla Sadra considers the perfect man to be a divine copy possessing supreme comprehensiveness (jami’iyyat-i kubra) and a microcosm, just as the universe itself is a macrocosm. From Mulla Sadra’s viewpoint, the first perfection (kamal-i awwal) of the perfect man is completed through the essence of the species, and with the second perfection (kamal-i thani), the attributes of the species are perfected. However, the second perfection is contingent upon the essence; without the essence, the second perfection is inconceivable. He believes that the soul, in its evolutionary trajectory, must transcend the material intellect ('aql-i hayulani), pass through the habitual intellect ('aql bi’l-malakah) and the actual intellect ('aql bi’l-fi’l), and ultimately attain the acquired intellect ('aql-i mustafad), at which stage all beings will be reflected within it. In this research, utilizing a descriptive-analytical method, we have attempted to articulate Mulla Sadra’s perspective regarding the perfect man. In Sadra’s philosophy, the figure of the perfect man—the foremost exemplars of which are the Prophet (PBUH) and the Infallible Imams (AS)—comprehends all divine names and attributes. The perfect man, endowed with the highest existential degree, correspondingly possesses the highest epistemological rank. Mulla Sadra asserts: The knowledge of the Imams (AS) is neither derived from intellectual reasoning (ijtihadi) nor acquired through sensory perception; rather, their knowledge is intuitive and divine (ladunni), wherein the lights of knowledge and mysticism are emanated and radiated onto their hearts from God. The instruments and sources of the perfect man’s knowledge originate from multiple origins, which are elaborated upon in the text of the article. Regarding the role of the perfect man: Mulla Sadra puts forward various worldly roles, although the existential and ontological (takwini) roles of the perfect man are also considered a form of worldly function. These roles include: 1. Ontological/Generative role 2. Legislative (tashri’i) role 3. Socio-political role 4. Guiding and directive role 5. The role of religious authority in the spiritual and worldly affairs of the people. Attributes and characteristics of the perfect man: The perfect man possesses numerous attributes and features, which are detailed in the main text. Mulla Sadra believes that exemplars of the perfect man, such as prophets, saints (awliya), and successors (awsiya), have existed in all eras and continue to exist as intermediaries of divine grace. Through them, God attends to the rest of humanity, and it is by virtue of the perfect man that the cosmic order is sustained. As previously mentioned, the methodology of this research is descriptive and analytical.