Perfect Man

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1 - Mysticism and Politics from Aziz-Eddin Nasafi’s Point of View
داود فيرحي مهدي فدائي مهرباني

One of the major and most important issues of survey and study within Aziz Nasafi’s ideas is the study of his political approach in his mystical thoughts. This essay discusses Sheikh Aziz Nasafi’s thoughts and opinions (probably born in 596 A.H.); one of the seventh cen More

One of the major and most important issues of survey and study within Aziz Nasafi’s ideas is the study of his political approach in his mystical thoughts. This essay discusses Sheikh Aziz Nasafi’s thoughts and opinions (probably born in 596 A.H.); one of the seventh century mystics and philosophers; who had an undeniable effect on Iran’s philosophical thought; especially in the relationship between philosophy and mysticism. This paper trys to reveal how Aziz Nasafi’s thoughts led to the foundation and establishment of a political thought on the basis of mystical thought in Iran. It seems that this movement became persistent in Iran and finally turned into the dominant flow. Nasafi’s political thought can be observed as a political-mystical thoughts. Therefore the present article surveys the influential aspects and dimensions of the Iranian political thought evolving from Nasafi’s mystical thought. Manuscript profile

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2 - The Criticism and Studying the Main Indicator of Perfect Human in Castaneda and Allaeh Tabatai's ideas
Ahmad

One of the most important aspect of Castaneda's thoughts as one of the founders of new spiritualties is his view about "Perfect Human". Castaneda designs an especial model of human's ultimate end in his own made mysticism through an image of desired and ideal human's id More

One of the most important aspect of Castaneda's thoughts as one of the founders of new spiritualties is his view about "Perfect Human". Castaneda designs an especial model of human's ultimate end in his own made mysticism through an image of desired and ideal human's identity. The purpose of this study is criticism and studying the most important indicator that is introduced for perfect human by Castaneda. And match it with the ideas of Allameh Tabatabai (RA) in Islamic mysticism. Castaneda My¬Kvshd to use the positive reforms and value, meaning and human-centered entirely non-value offer. in contrast Tabatabai with regard to reason and tradition and to follow God's commandments, provide the perfect human knowledge of God is the subject of Quranic verses and traditions and human reasoning Manuscript profile

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3 - Mediation species (RPG) Ahl al-Bayt (PBUH) in the knowledge of God

How to obtain human knowledge of God is always a concern of philosophers and scientists, and there are different views about it; Islamic traditions for the Ahl al-Bayt (PBUH) in the knowledge of God have placed a very high status key so that the knowledge of God exclusi More

How to obtain human knowledge of God is always a concern of philosophers and scientists, and there are different views about it; Islamic traditions for the Ahl al-Bayt (PBUH) in the knowledge of God have placed a very high status key so that the knowledge of God exclusively in some traditions through inmate has been introduced. By the Ahl al-Bayt (PBUH) who, in a sense, existential mood and on the other hand due to unique features and their own place in the universe are connected to God can help us in the pursuit of knowledge and the quality of and the seeking to lead it. In this article clarifies the role of intermediary Ahl al-Bayt (as) in the knowledge of God and the need for such intermediaries have confirmed that support the rational and traditional Furthermore, their developmental role and legislation in different kinds of knowledge creation in the image. Explaining the rational and intuitive knowledge of God in the form of legislative Besides being captured, and his love for developmental role of provinces and their role in the knowledge of God. Based on how to obtain the knowledge of God by Ahlbyt based on Islamic sources such narratives can be Tbyyyn and analyzed Manuscript profile

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4 - Investigating the characteristics of perfect human being in Masnavi Asrar al-shuhood of Asiri Lahiji
Mandana , Dehghan, samera rostami seyed mohsen sajedirad

The perfect man is one of the most important and common terms in mystical texts. Secrets of Martyrdom is the name of the mystical work of Sheikh Mohammad Asiri Lahiji, a mystic of the ninth century AH, which deals with mystical themes and concepts of the perfect man. Th More

The perfect man is one of the most important and common terms in mystical texts. Secrets of Martyrdom is the name of the mystical work of Sheikh Mohammad Asiri Lahiji, a mystic of the ninth century AH, which deals with mystical themes and concepts of the perfect man. The aim of this study is to identify the perfect human being in the above work, by descriptive-analytical method; First, he has examined the relationship of the perfect man with God Almighty, then his relationship with the universe, as well as the issue of the mission and guardianship of the perfect man. The results of this research show that in the mystical views of Sheikh Mohammad Lahiji, the perfect human being is the manifestation of the manifestation of the essence of the Supreme Being, who has achieved the understanding of existential unity by removing the stain of non-existent and virtual determinations, and has walked the path to God. According to Lahiji, the perfect man in the transcendent vision of existential unity has become worthy of the divine caliphate in the world. Leadership and guardianship over creatures is unique to him. Lahiji in the secrets of intuition, referring to the signs, considers the guidance and guardianship of the people to be the responsibility of a perfect man, whose path is the straight path and God has adorned him with a good creation. In fact, Lahiji means that the perfect man is the face of the Supreme Being in the material world. Manuscript profile

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5 - The perfect man is the face of God
Mohammad Javad Rudgar

Knowledge of the perfect human being, both theoretically-scientifically and practically-behaviorally, is of special importance in the knowledge of God Almighty and the spiritual life and geometry of good life, and whenever we trace this truth in revelatory teachings and More

Knowledge of the perfect human being, both theoretically-scientifically and practically-behaviorally, is of special importance in the knowledge of God Almighty and the spiritual life and geometry of good life, and whenever we trace this truth in revelatory teachings and religious teachings, it becomes important and then necessary. His efficiency in regulating a reasonable and heavenly life will be doubled. In fact, perfectionism is a kind of theology and the term perfect human being, the term of mysticism in religious texts, has been interpreted with titles such as: Caliph of God, Hajjah, Prophet, Messenger, Imam and Guardian. And one of the deep and pleasant interpretations in the book and Sunnah is "the face of God" which corresponds to the being and is the manifestation of the Almighty, and the complete and concise manifestations of the manifestations of the Almighty will be the perfect man and the saints of God. Now the question is what is a perfect perfect human being and who are the faces of God? In the tradition of the Qur'an and mysticism, who are the concept and example of the face of God? The present article will be responsible for answering the above-mentioned questions (which are collectively a question) with a narrative-rational method and analytical approach, and its output is the possibility of knowing God in the level of action or attributes of action, which in Qur'anic verses Titles such as "Allah", "Noor", "Face of God" and the like have been mentioned and the perfect man is the verse of the Almighty and the face of God. Manuscript profile

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6 - Comparative study and analysis of the perfect man In the thought of Sheikh Mahmoud Shabestari and Abdul Rahman Jami
Samaneh Sotoudeh Kheirabadi Samira Rostami Mohammad Ali Atash Soda

The word human is one of the categories that has always been studied and explored in religions, schools and human knowledge. In the present study, the perfect human being and his existential values in Golshan Razn Masnavi of Sheikh Mahmoud Shabestari and the Golden Dyna More

The word human is one of the categories that has always been studied and explored in religions, schools and human knowledge. In the present study, the perfect human being and his existential values in Golshan Razn Masnavi of Sheikh Mahmoud Shabestari and the Golden Dynasty of Abdolrahman Jami are studied and compared descriptively-analytically. Since both poets are influenced by theoretical mysticism and the views of Mohi al-Din Ibn Arabi, in fact, these works are discussed from the perspective of theoretical mysticism, which is the product of Ibn Arabi's thoughts. In theoretical mysticism, the main purpose of creating the universe is the perfect man, and the perfect man is the place of all the designs of the divine names, and in fact the universe was created because of him. The results show that there are many similarities in the above topics, including the themes of Muhammadan truth, the attribution of the perfect man to the attributes of the Almighty, the unity of existence, rank and status of the perfect man in the mystical ideas of Golshan Raz in the eighth century and the Golden Dynasty. It is found in the ninth century AH. Manuscript profile

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7 - A Comparison of the Views of Suhrawardī and Mullā Ṣadrā on Khosravani Perfect Man
Zahra Lotfi’ Abdollah Salavati

Suhrawardī’s light-oriented philosophy interprets spiritual wayfaring as the intuition of Nūr al-anwār (Light of all lights) within the framework of different levels and luminous realms. Nūr al-anwār illuminates the world and rules a kingdom. It is referred to as khvare More

Suhrawardī’s light-oriented philosophy interprets spiritual wayfaring as the intuition of Nūr al-anwār (Light of all lights) within the framework of different levels and luminous realms. Nūr al-anwār illuminates the world and rules a kingdom. It is referred to as khvarenah (divine mystical force) in Avesta and as Farr (glory and splendor) in Persian. Farr is a divine gift that makes the individual who is blessed with it worthy of caliphate and kingship. Suhrawardī stipulates that the perfect man, who has been called with names such as Espahbodi Noor, Minavi (spiritual) Lights, Chief of Elements, Avarman Aspahr Angel, and Ravanbakhsh (Soul Giver), enjoys the station of royal glory, kingship, and charisma. He also believes that the highest position belongs to those kings whose existential realm is the locus of a collection of divine lights, glory, and beauty. In fact, they are the manifestation of divine perfection on Earth. In contrast, Mullā Ṣadrā follows an ontological approach to the features of perfect man. He believes that the perfect man is the all-showing mirror of the Truth and divine names and attributes and maintains that it is their nominal comprehensiveness which makes them worthy of divine vicegerency. Given the different basic principles of light and existence in these two philosophical schools, the present paper mainly aims to provide an answer to the questions of who a perfect man is and what their referents are. Mullā Ṣadrā considers existence to be principial and examines the whole being and place following an ontological approach and, thus, sees a perfect man as an individual who has reached the supreme level of existence and perfect intellectual immateriality. However, Suhrawardī holds that a typical perfect man could be any individual who has reached the level of royal glory and intuition. Manuscript profile

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8 - The Relationship between Genetic and Religious Affairs in Theoretical Gnosis
Reza Safari Kandsari

In theoretical gnosis, based on the principle of the oneness of being, it is only the Truth Who is one and from Whom a single entity called the first emanated and Muhammedan truth is emanated. On the other hand, the Divine Names (and their hidden and objective loci of m More

In theoretical gnosis, based on the principle of the oneness of being, it is only the Truth Who is one and from Whom a single entity called the first emanated and Muhammedan truth is emanated. On the other hand, the Divine Names (and their hidden and objective loci of manifestations) are in conflict with each other because of their limitations, and the name of Allah and His loci of manifestation, the Muhammedan truth, establish balance and order between their names and manifestations. The order and balance among the conflicts of the hidden manifestations of names are established genetically through the fixed essence of the Muhammedan truth, whereas the same is done among the conflicts of objective manifestations through the external essence of the Muhammedan truth in the form of religious laws. The purpose of religious laws is to have people follow the Muhammedan religion in order to free themselves from conflicts and limitations and attain the level of limitlessness. Whenever they attain such a level, they unite with the Muhammedan truth, which is the manifestation locus of the name of God. It is through this union that they can dominate the realm of being and begin the act of creation there with the permission of the Truth and turn into a mediator between the Truth and creation in the same way that God’s Name and the Muhammedan Truth were the mediators between the Truth and creation at the beginning of the creation of existents. Therefore, religious law-making ends in creation. Manuscript profile

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9 - Community of Names in Ibn Arabi’s Philosophical System
Fatemeh Mohammad

One of the important subjects which Ibn Arabi has tried to explain based on his own gnostic principles is the relationship between unity and plurality or the mode of the emanation of the plural from the one. While dealing with the levels of the world and referring to th More

One of the important subjects which Ibn Arabi has tried to explain based on his own gnostic principles is the relationship between unity and plurality or the mode of the emanation of the plural from the one. While dealing with the levels of the world and referring to the place of presences and the degrees of being, he discusses the names and attributes of the Truth. Then, through explaining the emanation of names from essence and the relationships among them, he tries to explain the quality of the emanation of multiple names and the creation of existence from the simple essence of the one under the two titles of “community” and “opposition”. Given the depth and range of the discussion, the present paper shortly examines the problem of the community of names in Ibn Arabi’s philosophy following a descriptive method and under the subcategories of the meaning and plurality of names, community of names, and types of community and finally ends with a conclusion section. It is hoped that this endeavor can cast a light on the discussed issue. Manuscript profile

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10 - Human Rational Soul in Rumi
Nafise Hashemi Golpaygani

When discussing the rational soul, Muslim philosophers deal with certain problems such as the eternity or originatedness, immateriality or materiality, and the subsistence or annihilation of the soul after death. As a prominent Muslim gnostic, Rumi tried to provide some More

When discussing the rational soul, Muslim philosophers deal with certain problems such as the eternity or originatedness, immateriality or materiality, and the subsistence or annihilation of the soul after death. As a prominent Muslim gnostic, Rumi tried to provide some answers to similar philosophical questions. However, it is noted that his approach was to some extent different from that of philosophers. In his view, the core of the problem was the perfection of the soul through wayfaring, abandoning the world of matter, and union with the Essence of the Truth at the level of oneness and divinity. Since knowledge is at the heart of gaining proximity to God, Rumi focused his efforts on defining the soul in the light of intuitive knowledge and explained the difference among human beings in terms of their specific differences. He believed in the union of the soul with the Essence of the Truth and maintained that this union has some effects on the soul. Manuscript profile

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11 - The Relationship between the Graded Unity of Existence and the Theory of Perfect Man in Mutahhari
Reza Safari Kandsari

Different philosophical and gnostic schools have each presented some theories regarding the perfect Man relying on their own specific worldviews. Believing in a worldview based on the “individual unity of existence”, gnostics maintain that it is only the Truth which exi More

Different philosophical and gnostic schools have each presented some theories regarding the perfect Man relying on their own specific worldviews. Believing in a worldview based on the “individual unity of existence”, gnostics maintain that it is only the Truth which exists, and what is other than the Truth is only among the modes and manifestations of the Truth. In the view of this group, the perfect Man is a human being who has attained supreme glory. Such a person is indeed the locus of the manifestation of essential and nominal perfections of the Truth rather than having a different existence from the Truth. In his critique of gnostics’ theory of perfect Man, Mutahhari, based on the theory of the graded unity of existence, believes that the perfect Man is a human being who, while actualizing all goals and values to the level of moderation in oneself, has a single goal in mind which is the same proximity to God. According to the gradedness of existence, multiple goals and a single goal are the same but are different in their levels. In multiple goals, the intentions and the ultimate levels of divine proximity are also different. In other words, in the view of Mutahhari, as the graded unity of existence dominates the truth of being, a human being who has attained the graded goal is the same perfect Man. In this paper, the writer explains that none of Mutahhari’s criticisms of gnostics’ views are justified, and explicit references in the related texts demonstrate the falsity of his objections. Therefore, gnostics provide a more complete explanation of the perfect Man, and the existence of this human being is consistent with the individual unity of existence. Manuscript profile

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12 - A Philosophical Reading of the Social Dimension of Perfect Man in Nahj al-Balāghah Based on Transcendent Philosophy
sayyed mohammad ali mirdamadi , sayyed mahdi emami jomae Majid Sadeghi Hasan abadi

This paper aims to provide a general picture of the social dimension of perfect Man based on the statements in Nahj al-Balāghah and their philosophical analysis relying on the principles of the Transcendent Philosophy. This social dimension includes the characteristics More

This paper aims to provide a general picture of the social dimension of perfect Man based on the statements in Nahj al-Balāghah and their philosophical analysis relying on the principles of the Transcendent Philosophy. This social dimension includes the characteristics of a perfect Man in interaction with other human beings within his social and this-worldly structure. The knowledge of perfect Man in this area reveals his civilizational role in the human society and in the actualization the Transcendent society. This study was carried out following a descriptive-analytic method. According to the teachings of Nahj al-Balāghah and the principles of the Transcendent Philosophy, beginning a philosophical revolution in society and leading it in the right direction are accomplished through intrinsic awakening and flourishing of human beings and revealing their intellectual treasures. Such treasures provide the basis for the social activities of perfect Man which, along with his other ontological perfections and because of people’s obeying him, result in the social, cultural, political, and economic development and prosperity and the establishment of transcendent society. Hence, the centrality and leadership of perfect Man and people’s obedience for him are the foundations and most important pillars of the realization of the idea of transcendent society. Manuscript profile

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13 - Specificity of Attaining the Station of Perfect Man in Mullā Ṣadrā’s View: Arguments and Consequences
Maryam Ahmadi Sahar Kavandi Mohsen Jahed

One of the most comprehensive studies in the Sadrian philosophical system pertains to the field of anthropology. Moreover, one of the manifestations of the comprehensiveness of this discussion is dealing with the nature and place of the perfect Man in the order of being More

One of the most comprehensive studies in the Sadrian philosophical system pertains to the field of anthropology. Moreover, one of the manifestations of the comprehensiveness of this discussion is dealing with the nature and place of the perfect Man in the order of being and its referents and worldly and other-worldly functions, which have been explored in several studies. However, what they have all neglected is the attention to the reasons of the specific nature of this station and its consequences in this school of philosophy. It seems that the attention to this point can grant more depth to anthropological discussions in the Transcendent Philosophy and Islamic philosophy. Accordingly, this study aims to provide an analytic account of the reason for the uniqueness of this station in Mullā Ṣadrā’s works. Here, while analyzing the factors affecting the emergence and perfection of human beings through difference of souls within the framework of apriori and aposteriori multiplicity, the authors explain the restriction of this station to quite a few people. The findings of this study indicate that the station of the perfect Man can be attained through the prophet’s invitation, obligation, courtesy, etc. Nevertheless, developing the highest levels of this station is not possible for all, which justifies the quality of the voluntary perfection of the Infallible Imāms (‘a) and the prophets (ṣ). Manuscript profile

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14 - Rational reasoning and presuppositions of the Infallibles (AS) through guidance
Mohammad Javad Gharehkhani Esmaeil Darabkolohi mohamad esmaeil said hashemi

There is no doubt that the Imams (AS) was perfect human beings and they were responsible for guiding other human beings. The guidance of human beings by the infallibles (AS) requires appropriate tools such as the use of logical arguments and reasoning. In addition to ha More

There is no doubt that the Imams (AS) was perfect human beings and they were responsible for guiding other human beings. The guidance of human beings by the infallibles (AS) requires appropriate tools such as the use of logical arguments and reasoning. In addition to having human ability and observing the normal prerequisites in communication, the Infallibles (AS) has made arguments. It is obtained from the statements of the Infallibles (AS) in the context of human guidance that they have used reasoning; the existing arguments by the Infallibles (AS) indicate the acceptance of the prerequisites of the argument. There is no doubt that the Imams (AS) was perfect human beings and they were responsible for guiding other human beings. The evolved movement in man, which has given him intellect and the power of evidence by the Creator, as well as the inadequacy of man's special knowledge in the realization of this movement, has documented and exploited the infallibles according to the laws of logic. In addition to introducing human epistemological sources (sense and intellect) in this study, human possession of the power of reason and thought and also insufficient knowledge of this power has been examined due to limitations and the occurrence of mistakes in it. Accordingly, the Infallible Prophet (AS) has accepted the authority of human thought and does not consider it complete and flawless, and on the other hand, he does not consider it completely wrong. Therefore, the Infallible Prophet (AS) has used rational reasoning to guide and induce his message to human beings. Finally, the realization of human guidance and perfection is not possible without the help of divine guides, Infallible (AS) according to this context, has used argument and reasoning in pursuing his guiding goals in dealing with human beings according to the intellect. Manuscript profile

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15 - Necessity of Social Life and Man’s Need to Religion in Mullā Ṣadrā and Ibn Miskawayh
Naser Mohamadi Gholamhossen Khedri Khalil Mollajavadi

The present paper investigates the necessity of the development of social life in the view of Mullā Ṣadrā and Ibn Miskawayh in the domain of religion’s response to human needs following a comparative approach. Mullā Ṣadrā believes that the necessity of fulfilling human More

The present paper investigates the necessity of the development of social life in the view of Mullā Ṣadrā and Ibn Miskawayh in the domain of religion’s response to human needs following a comparative approach. Mullā Ṣadrā believes that the necessity of fulfilling human needs warrants the existence of law and Shar‘ as well as an individual as a prophet. Following a philosophical approach, he explains that the concept of human species is realized in their “collective identity” outside their mind and in their social schematism. Ibn Miskawayh’s standpoint, which is worth more deliberation and is perhaps unique, indicates that man’s main need for collective life is due to the necessity of responding to their intrinsic need for mutual “love and affection”, while he refers to satisfying material needs at a later level. In his view, love provides the basis for life and formation of human collective society. Mullā Ṣadrā’s view enjoys a rational and philosophical essence, whereas Ibn Miskawayh’s explanation is merely based on the presence of love and affection among human beings. However, both thinkers acknowledge that the revealed religious theorems can respond to all human worldly and other-worldly needs. Nevertheless, none of them directly and clearly emphasizes the necessity of the purification of the soul for the prophet and the divine perfect Man. Manuscript profile

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16 - A Study of the Principles of Sadrian Philosophy in Imām Khomeinī’s Lifestyle
Sayyed Hamed Onvani Vahideh Fakhar Noghani Sayyed Hossain Sayyed Mosavi Sayyed Mortaza Hosseini Shahrudi

Political lifestyle refers to the particular method of encountering the most important duties of the realm of political life that develops in order to achieve political purposes. Given the important role of ontological principles in constructive approaches to lifestyle, More

Political lifestyle refers to the particular method of encountering the most important duties of the realm of political life that develops in order to achieve political purposes. Given the important role of ontological principles in constructive approaches to lifestyle, their analysis in the political lifestyle of Imām Khomeinī, as an individual with his own style, seems necessary. Accordingly, this paper is intended to investigate the effects of the principles of the Transcendent Philosophy in relation to the principiality of existence, goodness of existence, unity of being and plurality in its manifestation, simplicity of existence, and the place of perfect Man in the levels of being based on Imām Khomeinī’s political lifestyle. An analytic library study of the publications on Imām Khomeinī’s life and character indicates that commitment to the principles of Sadrian philosophy played a significant role in the development and consolidation of his political lifestyle. Moreover, given the gradation at three levels of the “political lifestyle of the perfect Man”, “the political lifestyle of the divine leaders influenced by the perfect Man”, “the lifestyle of people who follow the political life of divine leaders”, Imām Khomeinī, as a figure believing in the truth of the perfect Man, managed to have the support and trust of a huge number of people through insisting on providing for the conditions required for people’s access to the perfect Man’s lifestyle in order to attain a new style of transcendent political life. Manuscript profile

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17 - Examining the moral and intellectual characteristics of the perfect man in the works of certain Attar
Shahrokh Hekmat

The search for the perfect man and following him has always been the human aspiration throughout history. Attar always thinks of human perfection by establishing divine prophets and believes that access to the world of science, knowledge and truth is possible only by ar More

The search for the perfect man and following him has always been the human aspiration throughout history. Attar always thinks of human perfection by establishing divine prophets and believes that access to the world of science, knowledge and truth is possible only by arresting a perfect human being. Attar, a famous poet of the seventh century, is a heartbroken old man who, with divine loves to walk the path of truth, has lit the light of the Shari'a and placed it in the way of the Taliban of truth, to seek the seven valleys of mysticism from desire to poverty and destruction. Go home. He always thinks of human perfection and in all his works he raises the issue of a perfect human being. Sheikh Attar is a great poet and mystic who has both theoretical and practical mysticism and has established a connection between them and has expressed many moral points carefully, which may have acted as a moral teacher in his works in this regard. Is. Using the method of allegory, he has been able to reveal both mystical issues and moral points derived from Quranic culture and religious orders. This article intends to express Attar Neyshabouri's attitude and thought about the moral and intellectual characteristics of a perfect human being and how to go through the stages of perfection in Attar's certain works through a descriptive-analytical method. Manuscript profile

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