ABSTRACT
That which has existence and is as it must be, such that its existence depends on nothing else for its actualization to the required degree, is called ‘perfect’ (tamām). We call deficient (nāqiṣ) a totality which lacks something not yet realized. Whatever is deficient (nāqiṣ) belongs to one of the following two kinds. (1) It can be of such a nature that it does not have to undergo any test external to itself in order to realize itself as a perfect being. This kind of a being is called ‘sufficient’ (muktafī). (2) On the other hand, when it is made complete by an external cause, it can belong to another kind which is called an ‘absolute imperfection’ (nāqiṣ-i muṭlaq). That which has within itself whatever is needed for its perfection and more to boot, such that another thing must be due to it, is called ‘the supreme perfection’ (fauq al-tamām), since it is more than perfection.
