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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 , is an honorific title to describe the Islamic prophet Muhammad. The phrase means "the person who has reached perfection", literally "the complete person".
- Dhikr. Dhikr means remembrance of God in all circumstances. Remembrance draws the light of the Spirit into the heart. Therefore, it illumines the body and the soul as the whole and is capable of transforming the ego.
- Worship. In Sufism, the principle of worship means the integration of all one’s faculties and senses in expressing love and respect to God. As human beings, we all worship something, whether it is money, power, or idols.
- Submission. In Islam, submission means to act according to God’s will and regard God as the center of your reality. “Wherever you turn, there is the Face of God.”
- Ethics. Ethics means following the basic laws (sharia) and moral principles revealed in the Quran and other divine revelations. Everything needs a base to start.
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Also known as the perfect man (al-insanu’l-kamil), the universal man is the brightest mirror of God’s acts, Names, Attributes, and even His Essential Qualities that qualify Him as God.
the celebrated book al-insdn al-kamil ('Universal Man') by the Sufi 'Abd al-Karfm al-Jili. They refer to some of the fundamental aspects of the Sufi doctrine. "Abd al~Karim ibn Ibrahim al-Jili, who was bom in 1366 (the year 767 of the Hegira) at Jil in the Baghdad district and whose master was the Sheikh Sharaf ad-din Ismail ibn Ibrahim al-
This thesis analyzes four philosophical questions surrounding Ibn al-‘Arabi’s concept of the al-insan al-kamil, the Perfect Individual. The Introduction provides a definition of Sufism, and it situates Ibn al-‘Arabi’s thought within the broader context of the philosophy of perfection.
Nov 11, 2019 · In this chapter, we examine a concept widely referred to as al-insan al-kamil (the perfect human being) within Islamic metaphysics with reference to the thoughts of one of Islam’s leading Sufi scholars, namely the Andalusian-born scholar, Muhammad ibn ‘Ali ibn al-Arabi (1165 ad), better known as Muhyiddin (the Revivifier of Religion).
