انسان کامل در ابن‌سینا: بازسازی تحلیلی در مقایسه با ابن‌عربی

The notion of the “Perfect Human” is more explicitly formulated in Ibn ʿArabī’s works, whereas Avicenna does not present a technical term or theory under this title. This study reconstructs Avicenna’s model of human perfection and compares it with Ibn ʿArabī’s conception of the Perfect Human. It adopts a qualitative comparative method in three stages: first, Avicenna’s discussions of wisdom, the soul, the mystic’s stations, and prophecy in al-Mabdaʾ wa-l-Maʿād, al-Shifāʾ, and al-Ishārāt wa-l-Tanbīhāt are reread within his system; second, comparable categories are identified; third, the two systems are compared in terms of the source and path of perfection, modes of knowledge, intellect and imagination, guidance, and the human being’s place in the cosmos. The findings show that the philosopher, mystic, and prophet in Avicenna are neither stages of a single path nor instances of one technical concept. Their reconstructed unity consists not in gradation within one concept, but in overlapping attributes and convergence in their ends. Avicenna calls the prophet the “noblest and most perfect” among those who attain happiness, yet this does not prove that the prophet undergoes all the mystic’s experiential states; his comprehensiveness therefore concerns the plurality of intellectual, imaginative, practical, and guiding attributes. In Ibn ʿArabī, the Perfect Human is more directly associated with comprehensive divine names, vicegerency, and ontological mediation, though later commentators systematize the doctrine more fully. Thus, the two systems converge in certain attributes and functions, but differ in their metaphysical and epistemological foundations. This distinction clarifies the limits of the comparison.