Argument for the Existence of the Perfect Man [al-Insān al-Kāmil] from the Principle of the Possibility of the Noblest [al-Imkān al-Ashraf]

The First Truth is All-Wise, and a wise agent does not act without a purpose, in as much as he is wise. Therefore, He is a purposive agent. Now the purpose of divine activity cannot be anything other than His essence, for otherwise, His essence would be dependent upon another, and that is contrary to His absolute self sufficiency. Therefore, the purpose of every divine activity is the manifestation of His divine names and attributes of perfection. But only the most perfect or noblest creation can manifest God’s attributes most perfectly.

As existence becomes more perfect, nobler, and intense, it encompasses within itself all the attributes or perfections found in the inferior levels, and surpasses the inferior levels through the possession of attribute(s) or perfection(s) that is not to be found in the inferior order of beings. Hence, inanimate matter that merely possesses the attribute of solidification, is surpassed by plants, that in addition to solidification also possess the attribute of growth; similarly, plants that merely possess the attributes of solidification and growth, are surpassed by animals, that in addition to the attributes of solidification and growth, also contain the attributes of sensation and voluntary motion. And, lastly, Man encompasses within his being, in a simple manner, all the attributes and perfections found in the inferior orders of beings (e.g., inanimate matter, plants, and animals), namely, solidification, growth, sensation and voluntary motion, and in addition to these attributes and perfections, he also possesses the faculty of intellection, that is not found in any of the inferior order of beings. Therefore, Man [i.e., human species] is the noblest creation. And since that which exists as an actuality, is nobler than that which exists merely potentially, therefore, among mankind, one in whom the virtues of wisdom, courage, temperance, and justice, exist as an actuality, and not potentially, is the noblest of them all, or the Perfect Man. Thus, the Perfect Man is the noblest creation because he alone is capable of serving as a locus for the manifestation of the divine names & attributes, in the most perfect manner.

Now divine providence brings into existence inferior beings for the sake of the nobler or superior ones, as a means to an end. It therefore brings into existence the elements so that minerals may emerge therefrom; and brings into existence the minerals so that plants may emerge therefrom; and creates plants so that they may be consumed as food by animals. And brings into existence the animals so that they may be consumed as food by man. Hence, the cosmos and all that it contains exists for the sake of man, who is the end or the purpose of the existence of the world. Thus, the existence of an inferior contingent is proof of the existence of a nobler contingent, for the sake of which the former exists, and which is its end. That is to say, that if the nobler contingent or the end were to cease to exist, there would be no reason for the existence of the inferior contingent or the means to the above mentioned end.

But if the existence of an inferior contingent [i.e., the means], is proof of the existence of a nobler contingent [i.e., the end], for the sake of which the former exists, and which is its end, then, humanity devoid of virtues and perfection (both theoretical and practical), being inferior, is proof of the existence of the Perfect Man, who functions as a locus for the manifestation of the divine attributes, and for the sake of which humanity exists, in order to allow for him to emerge therefrom [i.e., humanity]. But if the cosmos exists for the sake of mankind, and the human species exists for the sake of the Perfect Man, then, it follows that the cosmos exists for the sake of the Perfect Man. Hence, the Perfect Man is the end or purpose of the existence of the world. Therefore, in the absence of the Perfect Man, the existence of the cosmos becomes futile, thereby rendering divine agency purposeless, and this is contrary to divine wisdom. Thus, if the world exists, its existence is proof of the existence of that for the sake of which it exists, namely the Perfect Man.