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2 / International Multidisciplinary Journal of Pure Life, 11(40), 2024
Introduction or al-Ǧaḏbah al-Ilahīyyah (divine
In general, Islamic mysticism is attraction), al-Fanāʾ fi Allah (crossed the
categorized by scholars into two main phases of annihilation in God) and al-
areas: ontology (often referred to as the Baqāʾ bi Allah (subsistence through
‘unity of being’) and anthropology Him), attains sovereignty and ontological
(commonly understood as the ‘perfect domination over all the strata of
human being’) (Ibn Turkah, 2002, p. 198). existence. As a result, he acquires many
The human being realizing his potential exceptional ontological characteristics.
is the most comprehensive manifestation Due to the limited scope of this paper, we
of Allah, who unfolds and reveals all shall consider only three of these here:
existence. It has three fundamental • Rūḥ al-ʿAlam (the spirit of the universe)
ontological dimensions: the personal, the • Wāsiṭat al-Fayḍ (the intermediary of
divine, and the creational. divine grace)
Muslim mystics have often tried to • al-Shafāʿah al-Kubrā (the Major Intercession)
explain their mystical experiences and Theoretical Foundations
teachings with the Quran and the Sunnah. 1. The Perfect Human
According to them, mystical experiences The Perfect Human who is the primary
are nothing but the realization of the inner reason for God’s creation of the universe,
meanings of the Quran and the Sunnah. is he who has realized his potential of
This is because the very origin of Islamic becoming the vicegerent of God on earth
Mysticism is the Quran and the Sunnah by ascending to the highest Divine
(Yazdānpanāh, 2009, pp. 26-28). Realm of self-disclosures. It is he who in
In this paper, we shall focus on the third terms of existence is the last and in terms
of the abovementioned ontological of purpose the first entity in the hierarchy
dimensions of the Perfect Human, which of existence. It is also he who through the
underscores his supremacy and perfectional movement of intensity in
sovereignty over the entire hierarchy of the al-Qaws al-Ṣuʿūd (ascending arc) covers
self-disclosures of God. After explaining the created and divine realms and attains
each of the various ontological al-Waḥīdīyyah al-Indīrājīyyah (inclusive
characteristics of this dimension, we shall oneness) in al-Taʿayyun al-Awwal (the first
present evidence from the Quran and entification) and thus comprehends it as the
Ḥadīth as endorsements. In several cases, self-disclosure of the Essence of the Non-
our comprehension of the teachings of the composite God. In this way, He unites with
Quranic verses and Ḥadīth is based on the al-Nafas al-Raḥmāni (the Breath of the All-
esoteric principles of interpretation. Merciful), and akin to It, permeates
The Perfect Human, having attained throughout the order of existence.
the zenith of his perfection through The Perfect Human having ascended
al-Sayr wa al-Sulūk (spiritual wayfaring) to the station of Jam‘ al-Jam‘ (the All-
