Library Islam Faith and Reason Brief Answer
Brief Answer
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Brief Answer
This topic needs to be discussed in three parts.
1. Definition of Kamal (Perfection) and How It Differs from Tamam (Completion) and Progress
Completion applies when speaking about the parts of a thing, as in the case where a thing is composed of several parts and all the parts are put together, it is said that that thing is complete. In other words, completion pertains to the parts that are necessary to bring something into existence. But perfection pertains to the levels and stages of something. When something reaches completion, there still might be more perfect states for it. Thus a thing could be complete but not perfect. Also, the term progress could apply to a movement that is merely horizontal. However, elevation is embedded in the meaning of perfection. For, perfection is meaningful only in the context of an ascending and vertical movement. Hence, it is possible to achieve progress without attaining to perfection.
2. Human Perfection from the Point of View of Islam
a. Perfection is in vision and acquisition. One must fully comprehend the Divine sciences and act accordingly.
b. Perfection is dependent on sensing, for the human being is compelled to action when feeling threatened and realizing one’s own imperfection.
3. Different Views on Perfection
a. Ideology of Power
According to this ideology, the perfect human being is synonymous with the powerful human being. The more powerful one is, the higher the level of perfection he has attained to. Even if knowledge is of value, it is due to the fact that it enables the human being to strengthen himself and to subjugate the surrounding environment.
This view has two problems. First, knowledge in this ideology has no intrinsic value and sanctity. It is power alone that is considered perfection. Second, not only is knowledge not perfection and a means to transcendence, it serves as grounds for war and the exploitation of the weak.
From the point of view of Islam, power is not intrinsically negative. There are instances where it has been promoted, but with the condition that it be employed in the way of advocating moral values and social reformation.
b. The View of the Philosophers
From the perspective of the philosophers, perfection can be sought in two things: wisdom (which is the comprehension of the universal truths of the cosmos) and justice (which is the tempering of the instincts and the human faculties by the intellect, or in other words, the intellect dominating the human faculties)
Islam also considers wisdom a virtue. The Qur`an refers to wisdom as “abundant good” (2:269) and recognizes it as a means of perfection. Justice is also emphasized by Islam. However, in Islam the intellect’s domination over the sensual and psychic faculties is considered effective only when it is reinforced by Revelation.
c. The Mystic Ideology
Mystics are of the opinion that reality is nondual. Reality is God and all else is the radiance of His existence. Thus, the human being attains to perfection when he comes to view only Him and nothing else, when he reaches annihilation in the Truth. The closer one ascends to the Truth, the more perfect he becomes. And the path of this journey is the heart, and one must combat one’s ego and overcome it and belittle it so as to erase any trace of egoism.
Although Islam approves of the path of the heart and vision, it also supports the intellect and has referred to the latter as the “inward prophet”. In contrast to mysticism, both the personal and the social aspects of life have been recognized, and so the perfect human being is he who perfects himself in both aspects. Another defect of the mystical perspective is that it undermines self-esteem and self-worth to the extent of demeaning the individual. Islam does not allow such excessive self-humiliation. From the view point of Islam, at the same time that the believer must combat his ego and tame it, he must avoid ignoble and unbecoming acts.
