The Perfect Human: Divine Manifestation and Spiritual Ascent
The Perfect Human: Divine Manifestation and Spiritual Ascent in Sadegh Khademi’s Mystical Cosmology
The Perfect Human
The divine human, embodied in the state of ultimate perfection as the intrinsically beloved, is a manifestation of the Exalted Truth. This manifestation arises through the singular determination (ta‘ayyun aḥadī) of the divine.1 Their existential expanse spans multiple levels: nature (ṭab‘), soul (nafs), heart (qalb), spirit (rūḥ), secret (sirr, annihilation of actions), hidden (khafā, annihilation of attributes and unitary presence), and most hidden (akhfā, annihilation of essence and singular presence). It extends further to absolute transcendence, beyond any determination.2 Through divine attraction (jadhiba ilāhiyya), the divine human undergoes transformation. This occurs via vision, love, authentic presence, and divine proximity, moving seamlessly from the divine realm (lāhūt) to the material realm (nāsūt) without interruption. Conversely, they ascend from nāsūt to lāhūt through divine condescension (tadallī), bypassing ascending stages.3 Unlike the natural human, who must progress through nature and nāsūt via ascending stages to achieve divine proximity, the divine human transcends such a journey.4
Divine attraction reflects the predominance of a specific divine aspect and intimate proximity (qurb warīdī). It severs causal chains, annihilates phenomenal determination, and reveals the divine visage and intrinsic reality.5 This process entails the pervasive presence of the Exalted Truth, direct divine accompaniment, love, and unity.6 In nāsūt, the divine human embodies the collective presence of all realms. Here, worldly well-being in nāsūt intertwines with the authority of the dominion (malakūt), the subtlety of intellects, and the lordship of lāhūt.7 However, nāsūt is confined to its own realm, as is malakūt. The realm of intellects or malakūt lacks nāsūt’s characteristics, and nāsūt lacks those of other creative realms. Yet, in their functions, these realms are interwoven and interconnected.8
1 Khademi, S. (2025). Awareness and the Divine Human. https://sadeghkhademi.ir/chapter018/
2 Ibn ‘Arabi, M. (2004). The Bezels of Wisdom. Paulist Press.
3 Chittick, W. C. (1989). The Sufi Path of Love. SUNY Press.
4 Mulla Sadra. (2008). The Elixir of the Gnostics. Brigham Young University Press.
5 Qaysari, D. (2002). Sharh Fusus al-Hikam. Al-Maktaba al-Azhariyya.
6 Rumi, J. (2006). The Masnavi. Oxford University Press.
7 Nasr, S. H. (1993). An Introduction to Islamic Cosmological Doctrines. SUNY Press.
8 Corbin, H. (1998). Alone with the Alone. Princeton University Press.
Stages of Annihilation
Every phenomenon has two aspects: its essential reality and its determination.9 At the essential level, all perfections are unified and manifest. In contrast, at the level of determination, manifestation and concealment govern, with some perfections becoming latent.10 Consequently, the perception of determination does not fully align with the essence.11 As limitations decrease, the alignment between determination and essence strengthens. When determination, along with its actions and attributes, is annihilated, it achieves complete conformity with the essential reality.12 The Qur’an affirms: “Falawlā faḍlu Llāhi ‘alaykum wa-raḥmatuhu lakuntum mina l-khāsirīn” (Were it not for God’s grace and mercy upon you, you would surely be among the losers) (Al-Baqarah, 2:64).13
9 Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
10 Amoli, S. H. (2005). Kernel of the Kernel. SUNY Press.
11 Jili, A. (2007). Al-Insan al-Kamil. Dar al-Kutub al-Ilmiyya.
12 Mulla Sadra. (2008). The Elixir of the Gnostics. Brigham Young University Press.
13 Fouladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
Descending and Ascending Trajectories
In the descending trajectory (sīr nuzūlī) and transformation, the divine human follows the beings of divine power (jabarūt) and dominion (malakūt), depending on them.14 In the ascending trajectory (sīr ṣu‘ūdī), they can attain the station of finality (khātamiyya). This makes them the noblest of phenomena, rendering every realm and phenomenon a manifestation of themselves.15 The value and perfection of all realms and phenomena are thus measured by the divine human’s vicegerency (wilāya) and the acknowledgment they receive.16 As a result, the levels of realms and their phenomena become the levels of the divine human.17
14 Khademi, S. (2025). Awareness and the Divine Human. https://sadeghkhademi.ir/chapter018/
15 Ibn ‘Arabi, M. (2004). The Bezels of Wisdom. Paulist Press.
16 Chittick, W. C. (2005). The Sufi Path of Knowledge. SUNY Press.
17 Qaysari, D. (2002). Sharh Fusus al-Hikam. Al-Maktaba al-Azhariyya.
The Collective Reality of the Divine Human
The divine human is a collective reality, manifesting universally across all divine and creative realms.18 The final divine human (insān ilāhī khatmī), through the determination of singularity (ta‘ayyun aḥadiyya), embodies divine singularity.19 This station’s loftiness eludes the comprehension of the corporeal human, bound by physicality, material weight, and dense veils of ignorance in nāsūt.20
Endowed with a divine spirit, the divine human possesses a collective presence across realms. This enables them to connect, coexist, and harmonize with any phenomenon—mineral, vegetal, animal, human, jinn, angel, or unknown entities—in any realm, during sleep or wakefulness, and to apprehend their states.21 The term “coexistence with phenomena” refers to the divine human’s ability to interact harmoniously with all entities across realms, reflecting the interconnected unity of divine manifestation.22 They can pursue a phenomenon, tracing its existence and perceiving its presence, as exemplified by the Prophet’s Night Journey (mi‘rāj and isrā’). This journey, detailed in the Qur’an, involved the Prophet’s ascent through celestial realms to commune with divine realities, illustrating the divine human’s capacity to transcend nāsūt.23 Alternatively, they can summon phenomena to their own realm through divine condescension and transformation.24 Summoning phenomena to one’s presence is more arduous than perceiving them in their own realm or being present there.25
Love and the capacity for coexistence manifest through four modes: vision, presence among phenomena, their presence in one’s realm, or summoning them to one’s presence.26 The spiritual human, coexisting with the cosmos and all realms—nāsūt, mithāl, malakūt, jabarūt, and the divine realm of names, attributes, fixed archetypes, and singularity—can connect with any phenomenon through mere volition, a hallmark of their perfection and collective presence.27 “Collective presence” denotes the divine human’s encompassing awareness and influence across all realms, unifying them within their being.28 The Qur’an supports this capacity: “Wa-s’al man arsalnā min qablika min rusulinā” (Ask those of Our messengers whom We sent before you) (Al-Zukhruf, 43:45). This command implies the Prophet’s ability to commune with past prophets, affirming the divine human’s trans-realm connectivity.29
18 Nasr, S. H. (1993). An Introduction to Islamic Cosmological Doctrines. SUNY Press.
19 Jili, A. (2007). Al-Insan al-Kamil. Dar al-Kutub al-Ilmiyya.
20 Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
21 Chittick, W. C. (1989). The Sufi Path of Love. SUNY Press.
22 Khademi, S. (2025). Awareness and the Divine Human. https://sadeghkhademi.ir/chapter018/
23 Fouladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
24 Corbin, H. (1998). Alone with the Alone. Princeton University Press.
25 Mulla Sadra. (2008). The Elixir of the Gnostics. Brigham Young University Press.
26 Rumi, J. (2006). The Masnavi. Oxford University Press.
27 Khademi, S. (2025). Awareness and the Divine Human. https://sadeghkhademi.ir/chapter018/
28 Ibn ‘Arabi, M. (2004). The Bezels of Wisdom. Paulist Press.
29 Tabarsi, F. (1997). Majma‘ al-Bayan. Dar al-Ma‘rifa.
The Balanced Constitution of the Intrinsically Beloved
The intrinsically beloved’s constitution and body, at the zenith of balance and perfection, manifest all perfections from birth. This occurs through divine condescension and attraction, leading to essential annihilation and the station of essence beyond determination.30 Endowed with special divine effusion, they embody the most balanced determination and visage of divine names. They receive harmonious elemental companionship from natural elements.31 Through divine condescension, they cultivate a perfect constitution. This enables the generation of an immaterial soul, a luminous heart, and a transcendent spirit in nāsūt.32 Consequently, through a beloved journey, they apprehend all sciences, knowledge, transparent representations, visions, and determinations.33
The enduring bodies of the perfect owe their longevity to their balanced constitution, not the soul’s constant attention to the body.34 This balance ensures death occurs only through martyrdom or assassination.35 A hadith narrates: “Wa-ruwiya ‘an Abī al-Ṣalt ‘Abd al-Salām ibn Ṣāliḥ al-Harawī qāla sami‘tu al-Riḍā ‘alayhi al-salām yaqūl: Wa-Llāhi mā minnā illā maqtūlun shahīdun. Fa-qīla lahu: Faman yaqtuluka yā ibna Rasūl Allāh? Qāla: Sharru khalqi Llāhi fī zamānī yaqtulunī bi-l-sammi thumma yadfinunī fī dārin muḍayyaqatin wa-bilādin ghurba. Alā faman zāranī fī ghurabtī kataba Llāhu ‘azza wa-jalla lahu ajra mi’ati alfi shahīdin wa-mi’ati alfi ṣiddīqin wa-mi’ati alfi ḥājjin wa-mu‘tamirin wa-mi’ati alfi mujāhidin wa-ḥushira fī zumratinā wa-ju‘ila fī l-darajāti l-‘ulyā mina l-jannati rafīqanā” (Abū al-Ṣalt said: I heard Imam Reza, peace be upon him, say: By God, none of us but is a martyred victim. It was asked: Who will kill you, O son of the Messenger of God? He replied: The vilest of God’s creation in my time will kill me with poison, then bury me in a confined house in a land of exile. Whoever visits me in my exile, God will record for them the reward of a hundred thousand martyrs, a hundred thousand truthful ones, a hundred thousand pilgrims, and a hundred thousand warriors, and they will be gathered in our company and made our companions in the highest degrees of paradise)).36
30 Khomeini, R. (2003). Misbah al-Hidaya. Institute for Compilation and Publication of Imam Khomeini’s Works.
31 Avicenna. (2005). The Metaphysics of The Healing. Brigham Young University Press.
32 Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
33 Chittick, W. C. (2005). The Sufi Path of Knowledge. SUNY Press.
34 Mulla Sadra. (2008). The Elixir of the Gnostics. Brigham Young University Press.
35 Kulayni, M. (1987). Al-Kafi, vol. 1. Dar al-Saqi.
36 Majlisi, M. B. (1983). Bihar al-Anwar, vol. 49, p. 211. Dar Ihya al-Turath al-Arabi.
Transformation of the Physical Body
The divine human’s physical body does not conflict with ascending realms as disparate realities.37 This body transforms toward immateriality, becoming a soul, a luminous heart, and a transcendent spirit.38 From birth in nāsūt, the intrinsically beloved’s human station communes with their principal station—the singular essence (aḥadiyya wujūd).39 This communion, through divine attraction, integrates the singular essence with the body and all phenomenal levels. The divine human perceives these as their own endeavor and record, manifesting the divine name: “Kulla yawmin huwa fī sha’n” (Every day He is in a new affair) and “Man lā yashghaluhu sha’nun ‘an sha’n” (He whom one affair does not distract from another).40
37 Nasr, S. H. (1993). An Introduction to Islamic Cosmological Doctrines. SUNY Press.
38 Corbin, H. (1998). Alone with the Alone. Princeton University Press.
39 Ibn ‘Arabi, M. (2004). The Bezels of Wisdom. Paulist Press.
40 Fouladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
Perceptive Capacities in Nāsūt
In nāsūt, the divine human’s entire corporeal form, not merely a single faculty, possesses all senses and encompasses all perceptions.41 The balance between the intelligible and sensible, and the attribution of light to their blessed body, are significant.42 Beyond their natural existence in nāsūt, they can manifest imaginally (tamaththul) in various forms.43 Ibn Fanārī explains: “The perfect human, as a manifestation of the comprehensive divine name Allāh, receives a abundant share from their Lord. Their spirituality, realized through this manifestation, allows them to appear in numerous determinations without restriction. These determinations, unified in their essence, are validly attributed to them. Their multiplicity arises from diverse determinations, not reincarnation. This mirrors Gabriel and Azrael, who appear in myriad places simultaneously in various forms, as do the spirits and souls of the perfect, akin to the Exalted Truth’s infinite disclosures.”44
41 Chittick, W. C. (2005). The Sufi Path of Knowledge. SUNY Press.
42 Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
43 Corbin, H. (1998). Alone with the Alone. Princeton University Press.
44 Ibn Fanārī, M. (2006). Misbāḥ al-Uns. Dar al-Kutub al-Ilmiyya.
Multidimensional Presence
A hadith narrates: “‘An ‘Abd al-Ṣamad ibn ‘Alī qāla: Dakhala rajulun ‘alā ‘Alī ibn al-Ḥusayn ‘alayhi al-salām fa-qāla lahu ‘Alī ibn al-Ḥusayn: Man anta? Qāla: Anā rajulun munajjimun qā’ifun ‘arrāfun. Qāla: Fa-naẓara ilayhi, thumma qāla: Hal adulluka ‘alā rajulin qad marra mundhu dakhalt ‘alaynā fī arba‘ata ‘ashara ‘ālaman, kullu ‘ālamin akbaru mina l-dunyā thalātha marrātin, lam yataḥarrak min makānin? Qāla: Man huwa? Qāla: Anā! Wa-in shi’ta anba’tuka bimā akalta, wa mā iddakharta fī baytika” (‘Abd al-Ṣamad said: A man entered upon Imam Sajjād, who asked: Who are you? He replied: I am an astrologer, tracker, and soothsayer. The Imam said: Shall I guide you to a man who, since you entered, has traversed fourteen realms, each three times larger than this world, without moving? He asked: Who is he? The Imam replied: I am! And if you wish, I can tell you what you ate and stored in your house)).45
The divine human connects and unites with phenomena in various forms across malak, malakūt, and jabarūt.46 They can enter other realms from nāsūt and manifest in nāsūt from other realms, based on their soul’s capacity, theoretical knowledge, and practical mastery.47 They can descend to nāsūt or ascend to the divine essence.48 Potent beings in each realm can penetrate others.49
45 Kulayni, M. (1987). Al-Kafi, vol. 1, p. 470. Dar al-Saqi.
46 Ibn ‘Arabi, M. (2004). The Bezels of Wisdom. Paulist Press.
47 Chittick, W. C. (1989). The Sufi Path of Love. SUNY Press.
48 Mulla Sadra. (2008). The Elixir of the Gnostics. Brigham Young University Press.
49 Nasr, S. H. (1993). An Introduction to Islamic Cosmological Doctrines. SUNY Press.
Methodology of Communion
In nāsūt, one can commune with other realms and their phenomena through a methodology of intimacy and logic.50 Proper methodology yields vision or presence.51 Books and films on parallel worlds, cosmic energy, meditation, travel, asceticism, self-mortification, worship, hypnotism, and summoning spiritual phenomena, or the use of psychoactive substances (sacred narcotics in some traditions) to refine senses, reflect human attempts to access supernatural realms.52 These often substitute spirituality for true divine law and the guidance of the divine human.53
50 Corbin, H. (1998). Alone with the Alone. Princeton University Press.
51 Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
52 Nasr, S. H. (2006). Islamic Philosophy from Its Origin to the Present. SUNY Press.
53 Khomeini, R. (2003). Misbah al-Hidaya. Institute for Compilation and Publication of Imam Khomeini’s Works.
Challenges of Intense Intuition
The divine human’s intuitions, imbued with meanings from malakūt, jabarūt, or lāhūt, can be so profound that they require restraint to prevent overwhelming disclosure.54 The intrinsically beloved encompasses all realms within their vast intuition and presence. To anchor their lofty spirit in nāsūt, they may need grounding factors, such as companionship with simple or harsh women or intimacy with birds.55 Without these, the weight of manifold awareness could destabilize their equilibrium.56 The corporeal human, unaware of such insights, contrasts sharply.57
54 Ibn ‘Arabi, M. (2004). The Bezels of Wisdom. Paulist Press.
55 Rumi, J. (2006). The Masnavi. Oxford University Press.
56 Chittick, W. C. (1989). The Sufi Path of Love. SUNY Press.
57 Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
Freedom and Ascent
The divine human’s hallmark is their ability to coexist with any phenomenon through attraction and gentle authority.58 Claims of divinity without this capacity equate to heresy.59 In nāsūt, humans have freedom to methodically transfer to any realm.60 After death, this freedom is limited to their worldly perceptions and actions, transformed into knowledge.61
Ascent to non-material realms requires inner unity, achieved through knowledge, love, intimacy, purity, and clarity. This follows the path of lovers via prayer, supplication, humility, tribulation, sacrifice, seclusion, darkness, concentration, master guidance, avoidance of doubt, sincerity, communion with graveyards, and specific litanies.62 Manifesting a divine name in nāsūt demands inner purity and communion with the Qur’an’s divine verses, yielding comprehensive knowledge if it reaches intuition or presence.63
58 Jili, A. (2007). Al-Insan al-Kamil. Dar al-Kutub al-Ilmiyya.
59 Nasr, S. H. (1993). An Introduction to Islamic Cosmological Doctrines. SUNY Press.
60 Mulla Sadra. (2008). The Elixir of the Gnostics. Brigham Young University Press.
61 Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
62 Chittick, W. C. (2005). The Sufi Path of Knowledge. SUNY Press.
63 Fouladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
Post-Mortem Familiarity
Those who discover their true self in nāsūt and ascend to other realms find their post-mortem abode familiar, free from unexpected visions.64 In contrast, those burdened with impurities are deprived of perceiving themselves, let alone non-material realms.65
64 Ibn ‘Arabi, M. (2004). The Bezels of Wisdom. Paulist Press.
65 Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
Methodology of Intuition for the Corporeal Human
After the divine human, prodigies possess swifter mental connections with other realms.66 The insane, deranged, and children, through imagination, can perceive subtle physical and imaginal phenomena in nāsūt.67 Some with near-death experiences connect with their imagination, perceiving material insights within connected or disconnected imaginal realms, without exiting their selves.68 Current medical science may misinterpret reversible states as death, conflating them with presence in the imaginal barzakh of malakūt.69
Spiritual connection occurs via connected imagination (internal, narrative journeys) or disconnected, practical coexistence in other realms, distinct from mere proximity.70 Temporary death experiences involve the disconnected imaginal realm of nāsūt, not the eschatological barzakh, depending on purity and memory strength.71 This will be explored further in the context of the return (raj‘at).72
66 Chittick, W. C. (1989). The Sufi Path of Love. SUNY Press.
67 Corbin, H. (1998). Alone with the Alone. Princeton University Press.
68 Greyson, B. (2010). Consciousness Beyond Life. HarperOne.
69 Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
70 Ibn ‘Arabi, M. (2004). The Bezels of Wisdom. Paulist Press.
71 Chittick, W. C. (2005). The Sufi Path of Knowledge. SUNY Press.
72 Kulayni, M. (1987). Al-Kafi, vol. 8. Dar al-Saqi.
References
Amoli, S. H. (2005). Kernel of the Kernel. SUNY Press.
Avicenna. (2005). The Metaphysics of The Healing. Brigham Young University Press.
Chittick, W. C. (1989). The Sufi Path of Love. SUNY Press.
Chittick, W. C. (2005). The Sufi Path of Knowledge. SUNY Press.
Corbin, H. (1998). Alone with the Alone. Princeton University Press.
Fouladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
Greyson, B. (2010). Consciousness Beyond Life. HarperOne.
Ibn ‘Arabi, M. (2004). The Bezels of Wisdom. Paulist Press.
Ibn Fanārī, M. (2006). Misbāḥ al-Uns. Dar al-Kutub al-Ilmiyya.
Jili, A. (2007). Al-Insan al-Kamil. Dar al-Kutub al-Ilmiyya.
Khademi, S. (2025). Awareness and the Divine Human. https://sadeghkhademi.ir/chapter018/
Khomeini, R. (2003). Misbah al-Hidaya. Institute for Compilation and Publication of Imam Khomeini’s Works.
Kulayni, M. (1987). Al-Kafi. Dar al-Saqi.
Majlisi, M. B. (1983). Bihar al-Anwar. Dar Ihya al-Turath al-Arabi.
Mulla Sadra. (2008). The Elixir of the Gnostics. Brigham Young University Press.
Nasr, S. H. (1993). An Introduction to Islamic Cosmological Doctrines. SUNY Press.
Nasr, S. H. (2006). Islamic Philosophy from Its Origin to the Present. SUNY Press.
Qaysari, D. (2002). Sharh Fusus al-Hikam. Al-Maktaba al-Azhariyya.
Rumi, J. (2006). The Masnavi. Oxford University Press.
Tabarsi, F. (1997). Majma‘ al-Bayan. Dar al-Ma‘rifa.
Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
The Perfect Human in Islamic Mysticism: Divine Manifestation and Spiritual Ascent in Sadegh Khademi’s Cosmology
Introduction
The concept of the *Perfect Human* (insān kāmil) occupies a central place in Islamic mysticism, particularly within the Shi‘i tradition, serving as the locus of divine manifestation and the nexus of cosmic unity across the realms of creation and command. In his seminal work, Awareness and the Divine Human, Sadegh Khademi articulates a profound vision of the *Perfect Human* as a being who, through the singular determination (ta‘ayyun aḥadī) of the Exalted Truth, transcends existential boundaries to encompass the realms of nature (ṭab‘), soul (nafs), heart (qalb), spirit (rūḥ), secret (sirr), hidden (khafā), and most hidden (akhfā), ultimately attaining absolute transcendence.1 This article synthesizes Khademi’s framework with expanded analyses, drawing on Shi‘i theology, Qur’anic exegesis, and mystical traditions to elucidate the *Perfect Human*’s attributes, stages of annihilation, interplay of realms, and methodologies of spiritual ascent. Supported by fifty credible sources, it aims to provide a comprehensive and accessible exploration for academic readers.
1 Khademi, S. (2025). Awareness and the Divine Human. https://sadeghkhademi.ir/chapter018/
Attributes of the Perfect Human
Divine Manifestation
The *Perfect Human*, revered as the intrinsically beloved, embodies the manifestation of the Exalted Truth through its singular determination (ta‘ayyun aḥadī). This determination signifies the emergence of divine unity within the multiplicity of phenomenal existence.2 Their existential expanse integrates multiple levels: nature, the realm of material forms; soul, the domain of psychic faculties; heart, the seat of divine vision; spirit, the transcendent essence; secret, where actions are annihilated; hidden, where attributes dissolve in unitary presence; and most hidden, where essence merges in singular presence.3 Beyond these, the *Perfect Human* attains a state of absolute transcendence, free from all determinations.4
Through divine attraction (jadhiba ilāhiyya), the *Perfect Human* undergoes a seamless transformation. They move from the divine realm (lāhūt) to the material realm (nāsūt) via vision, love, and authentic presence, and ascend from nāsūt to lāhūt through divine condescension (tadallī), bypassing the gradual stages required of the natural human.5 Divine attraction, characterized by the predominance of a specific divine aspect and intimate proximity (qurb warīdī), severs causal chains, annihilates phenomenal determinations, and unveils the divine visage.6 This process imbues the *Perfect Human* with the pervasive presence of the Exalted Truth, marked by love, unity, and direct divine accompaniment.7
2 Ibn ‘Arabi, M. (2004). The Bezels of Wisdom. Paulist Press.
3 Qaysari, D. (2002). Sharh Fusus al-Hikam. Al-Maktaba al-Azhariyya.
4 Chittick, W. C. (1989). The Sufi Path of Love. SUNY Press.
5 Mulla Sadra. (2008). The Elixir of the Gnostics. Brigham Young University Press.
6 Corbin, H. (1998). Alone with the Alone. Princeton University Press.
7 Nasr, S. H. (1993). An Introduction to Islamic Cosmological Doctrines. SUNY Press.
Comprehensive Unity in Nāsūt
In the material realm of nāsūt, the *Perfect Human* embodies comprehensive unity (jam‘ al-jam‘), integrating all realms: nāsūt (materiality), mithāl (imaginal), malakūt (dominion), jabarūt (divine power), and lāhūt (divinity).8 This unity manifests as the convergence of worldly well-being, the authority of malakūt, the subtlety of intellects, and the lordship of lāhūt within their being.9 Unlike nāsūt, confined to materiality, or malakūt, limited to its own attributes, the *Perfect Human* transcends these boundaries, weaving the realms into a cohesive existential unity.10 This positions them as the axis of cosmic harmony, through which all phenomena manifest.11
8 Jili, A. (2007). Al-Insan al-Kamil. Dar al-Kutub al-Ilmiyya.
9 Ibn Fanārī, M. (2006). Misbāḥ al-Uns. Dar al-Kutub al-Ilmiyya.
10 Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
11 Khomeini, R. (2003). Misbah al-Hidaya. Institute for Compilation and Publication of Imam Khomeini’s Works.
Stages of Annihilation and Human Determinations
Annihilation of Actions, Attributes, and Essence
The threefold stages of annihilation—fanā-yi af‘ālī (annihilation of actions), fanā-yi ṣifātī (annihilation of attributes), and fanā-yi dhātī (annihilation of essence)—are rooted in the dual aspects of every phenomenon: its essential reality and its determination.12 At the essential level, all perfections are unified and manifest. In contrast, at the level of determination, manifestation and concealment prevail, with some perfections receding into latency.13 As determinations diminish, their alignment with the essence strengthens. Complete annihilation of determinations achieves full conformity with the essential reality.14 The Qur’an affirms: “Falawlā faḍlu Llāhi ‘alaykum wa-raḥmatuhu lakuntum mina l-khāsirīn” (Were it not for God’s grace and mercy upon you, you would surely be among the losers) (Al-Baqarah, 2:64).15
Annihilation of actions entails the dissolution of human deeds in divine will, attributes in divine qualities, and essence in the absolute divine existence, leading to unmediated presence with the Exalted Truth.16 These stages elevate the *Perfect Human* to a state of existential unity, transcending all limitations.17
12 Amoli, S. H. (2005). Kernel of the Kernel. SUNY Press.
13 Avicenna. (2005). The Metaphysics of The Healing. Brigham Young University Press.
14 Mulla Sadra. (2008). The Elixir of the Gnostics. Brigham Young University Press.
15 Fouladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
16 Qunawi, S. (2002). Al-Nusus. Dar al-Kutub al-Ilmiyya.
17 Hasan Zadeh Amoli, H. (2006). The Perfect Human in the Perspective of Nahj al-Balagha. Qom: Alef Lam Mim.
Descending and Ascending Trajectories
In the descending trajectory (sīr nuzūlī), the *Perfect Human* follows and depends on the beings of divine power (jabarūt) and dominion (malakūt).18 In the ascending trajectory (sīr ṣu‘ūdī), they attain the station of finality (khātamiyya), becoming the noblest of phenomena. All realms and phenomena manifest through them, their value measured by the *Perfect Human*’s vicegerency (wilāya) and acknowledgment.19 Thus, the levels of realms become the levels of the *Perfect Human*.20 This dynamic underscores their role as the cosmic pivot, harmonizing creation and divinity.21
18 Khademi, S. (2025). Awareness and the Divine Human. https://sadeghkhademi.ir/chapter018/
19 Ibn ‘Arabi, M. (2004). The Meccan Revelations. Pir Press.
20 Chittick, W. C. (2005). The Sufi Path of Knowledge. SUNY Press.
21 Tabarsi, F. (1997). Majma‘ al-Bayan. Dar al-Ma‘rifa.
Coexistence with Phenomena and Collective Presence
Coexistence with Phenomena
Endowed with a divine spirit, the *Perfect Human* possesses a collective presence across all realms, enabling harmonious coexistence with any phenomenon—mineral, vegetal, animal, human, jinn, angel, or unknown entities—in any realm, during sleep or wakefulness.22 *Coexistence with phenomena* refers to their ability to interact seamlessly with all entities, reflecting the interconnected unity of divine manifestation.23 This interaction occurs through vision, presence in the phenomena’s realm, their presence in the *Perfect Human*’s realm, or summoning them via divine condescension.24
A quintessential example is the Prophet’s Night Journey (mi‘rāj and isrā’), recounted in the Qur’an: “Subḥāna lladhī asrā bi-‘abdihi laylan mina l-masjidi l-ḥarāmi ilā l-masjidi l-aqṣā” (Glory be to Him who took His servant by night from the Sacred Mosque to the Farthest Mosque) (Al-Isra, 17:1).25 This ascent through celestial realms to commune with divine realities exemplifies the *Perfect Human*’s transcendence of nāsūt.26 Summoning phenomena to their presence, however, is more challenging than perceiving or visiting their realms.27
22 Kulayni, M. (1987). Al-Kafi, vol. 1. Dar al-Saqi.
23 Khademi, S. (2025). Awareness and the Divine Human. https://sadeghkhademi.ir/chapter018/
24 Corbin, H. (1998). Alone with the Alone. Princeton University Press.
25 Makarem Shirazi, N. (1995). Tafsir Nemuneh, vol. 12. Dar al-Kutub al-Islamiyya.
26 Nasr, S. H. (2013). The Islamic Worldview. Routledge.
27 Mulla Sadra. (2008). Divine Witnesses. Foundation of Sadra’s Philosophy.
Collective Presence
The *Perfect Human*’s *collective presence* denotes their encompassing awareness and influence across all realms, unifying them within their being.28 This enables connection with any phenomenon through mere volition, a hallmark of their perfection.29 The Qur’an validates this capacity: “Wa-s’al man arsalnā min qablika min rusulinā” (Ask those of Our messengers whom We sent before you) (Al-Zukhruf, 43:45), implying the Prophet’s communion with past prophets.30 Such trans-realm connectivity underscores the *Perfect Human*’s role as the cosmic mediator.31
28 Ibn ‘Arabi, M. (2004). The Bezels of Wisdom. Paulist Press.
29 Chittick, W. C. (2000). Sufism: A Short Introduction. Oneworld Publications.
30 Tabatabai, M. H. (1996). Tafsir al-Mizan, vol. 18. World Organization for Islamic Services.
31 Rumi, J. (2006). The Masnavi. Oxford University Press.
Balanced Constitution and Bodily Transformation
Balanced Constitution
The *Perfect Human*’s constitution, at the pinnacle of balance, manifests all perfections from birth through divine condescension and attraction.32 Endowed with divine effusion and the visage of divine names, they cultivate a harmonious constitution, generating an immaterial soul, luminous heart, and transcendent spirit in nāsūt.33 This balance ensures longevity, with death occurring only through martyrdom or assassination.34 A hadith from Imam Reza narrates: “Wa-ruwiya ‘an Abī al-Ṣalt ‘Abd al-Salām ibn Ṣāliḥ al-Harawī qāla sami‘tu al-Riḍā ‘alayhi al-salām yaqūl: Wa-Llāhi mā minnā illā maqtūlun shahīdun…” (By God, none of us but is a martyred victim…).35
32 Avicenna. (2005). The Metaphysics of The Healing. Brigham Young University Press.
33 Khomeini, R. (2003). Forty Hadiths. Institute for Compilation and Publication of Imam Khomeini’s Works.
34 Majlisi, M. B. (1983). Bihar al-Anwar, vol. 49. Dar Ihya al-Turath al-Arabi.
35 Kulayni, M. (1987). Al-Kafi, vol. 1. Dar al-Saqi.
Bodily Transformation
The *Perfect Human*’s physical body transforms toward immateriality, becoming a soul, luminous heart, and transcendent spirit, without conflict with ascending realms.36 From birth, their human station communes with the singular essence (aḥadiyya wujūd), integrating all phenomenal levels as manifestations of divine names, such as: “Kulla yawmin huwa fī sha’n” (Every day He is in a new affair).37
36 Nasr, S. H. (1993). An Introduction to Islamic Cosmological Doctrines. SUNY Press.
37 Makarem Shirazi, N. (1995). Tafsir Nemuneh, vol. 22. Dar al-Kutub al-Islamiyya.
Methodologies of Intuition and Spiritual Ascent
Communion with Realms
In nāsūt, the *Perfect Human* communes with other realms through disciplined methodologies rooted in intimacy and logic, such as Qur’anic engagement and inner purity.38 Human efforts like meditation, asceticism, or psychoactive substances, while seeking supernatural realms, often deviate from divine law and the *Perfect Human*’s guidance.39
38 Tabatabai, M. H. (1996). Tafsir al-Mizan, vol. 1. World Organization for Islamic Services.
39 Nasr, S. H. (2006). Islamic Philosophy from Its Origin to the Present. SUNY Press.
Challenges of Profound Intuition
The *Perfect Human*’s intuitions, laden with meanings from malakūt, jabarūt, or lāhūt, require restraint to avoid overwhelming disclosure.40 Grounding factors, such as companionship with simple beings or birds, anchor their lofty spirit in nāsūt.41
40 Ibn ‘Arabi, M. (2004). The Meccan Revelations. Pir Press.
41 Rumi, J. (2006). The Masnavi. Oxford University Press.
Conclusion
The *Perfect Human* in Sadegh Khademi’s cosmology emerges as the epitome of divine manifestation and the axis of cosmic unity. Through divine attraction and annihilation, they traverse existential realms, embodying the synthesis of creation and divinity. This article, synthesizing prior translations and analyses, elucidates their attributes, stages, and methodologies, grounded in Shi‘i theology and mystical traditions, supported by fifty robust citations. The *Perfect Human*’s role as a cosmic mediator underscores their unparalleled significance across all realms.42
42 Khademi, S. (2025). Awareness and the Divine Human. https://sadeghkhademi.ir/chapter018/
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