جستجوی مقالات مرتبط با کلیدواژه « perfect man » در نشریات گروه « علوم انسانی »

The concept of the “perfect man” and his characteristics are a significant subject in Sufism and Islamic mysticism. The perfect man manifests God, and knowing him is like knowing God. (Problem statement) The study of the characteristics of the perfect man among the various views propounded by the mystics and the comparison and evaluation of these views can develop knowledge and guidance. (Research purpose) Ghazali and Rumi are among the most prominent thinkers in the Islamic world. The purpose of this study is to identify the perfect man and his characteristics from the viewpoint of Ghazali, and accordingly, draw a comparison between Ghazali’s and Rumi’s thought. The present research is a descriptive-analytical desk study. The results of the study indicate that the concept of the “perfect man” is also used in Ghazali’s works. Both Ghazali and Rumi believe in the necessity of a thorough and perfect man and his ultimate superiority. Ghazali and Rumi are Ash'arists and believe that Sufism is the best way to arrive at the truth. While Ghazali is a pious and dismayed Sufi, Rumi believes in romantic Sufism. Ghazali’s perfect man is bound to observe the outward religious principles. However, due to Rumi’s reproachful nature, Rumi’s sage, in some rare instances, does not adhere to the externals and is thoughtless. Ultimately, both Ghazali and Rumi believe that the Prophet Muhammad, who is the last prophet and messenger of God, has the highest and most complete degree of perfection. Mentioning other mystics’ views, this study attempts to review and compare the views of Ghazali and Rumi in this regard.

The present research, with analytical-descriptive method and using library sources, after explaining substantial movement and anthropology of the Imam Khomeini, examines and describes the levels of human perfection from his point of view. The question of the research is whether the philosophical basis of Mulla Sadra is effective in the substantial movement in the thought of the late Imam or not. The findings of the research show that the substantial movement has a direct effect on the recognition of the level of human perfection and, at the same time, his anthropology, like his other intellectual dimensions, is precisely based on religious thought. Realizing the position of divine caliphate of man and the status of a perfect human being, he views that this position is also possible through the flourishing of the Divine nature of man.

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.

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.

Establishing the relationship between God and all other than God requires an explanation in harmony with the revelation. The seventy-second verse of Surah Al-Ahzab is an introduction to the Divine trust that man, despite the most unjust and ignorance, bears it. The nature of this trust has been analyzed by epistemological theological narration methods. The commentators before Mullā Ṣadrā have raised possibilities in this field, but from the point of view of Mullā Ṣadrā and Allameh Tabataba'i, all of them are only conjectures and there are have some complications, because in all of them, the meaning of trust and preservation of it, in returning it safely to its owner, has been neglected. The purpose of this article is to refute false statements and clarify the Divine trust based on the foundations of transcendental philosophy. According to the Qur'anic epistemic analysis, Divine trust is the Divine guardianship (Velâyat-e Elahi) of the Holy Prophet and the Amir al-Mu'minin or the perfection of the order of servitude, and the human power of the most unjust and ignorance is the basis of the spread of justice and knowledge, and it has a praiseworthy meaning, although in another analysis it is not free from a reprehensible meaning. The aforementioned trust is the origin and basis of all perfections and the objective embodiment of all good and the representation of all human perfections. The result of this article is the origin and basis of all studies in the field of religious philosophy. The method of describing and analyzing data is a document library.

The Perfect Man is the highest divine manifestation who has achieved the dignity of the caliph of Allah for the sake of leading human being to the path of guidance and perfection. He is the epiphany of God’s mercy, spread over the whole realities of the great universe and the existing world, and causing of birth, existence and evaluation of creatures. He represents the names of God and God appointed him as the agent of his grace and act. The word “HADI” is the name of God which is the representation of the Perfect Man; hence, the guidance will be carried out only through his hands. The following paper is descriptive-analytic, using the recorded traditions of imam Baqir (AS), and describing the greatest role of the Perfect Man as nature-based and shariah-based guiding of wayfarer on the path of achieving to the absolute perfection. According to the findings of this research the position of the Perfect Man and his leadership authority is the result of the eternal non-existence intuition of his intention, cognition and essence, and the living world entirely is in the intention, cognition and essence of God. The “truth of Muhammad (PBUH)” has achieved to the intended non-existence. The highest manifestation of the truth of Muhammad (PBUH) is in the leadership of Ali (AS) and his purified grandsons. This leadership veritably is the “straight path” and the basis of all prophecies. According to the traditions of Imam Baqir (AS), the Perfect Man is definitely the manifestation of the intention, cognition and the emanated accomplishments of God. He superintend the universe as the caliph of God. Leading (Man) to the path of God is his most important responsibility, particularly entrusted him, as indeed he is the truth of “the straight path”. “Guide us to the straight path” (Alhamd / 6). Hereupon all the human being including his guidance, from the first Man to the last one. The truth of the Perfect Man Is a fact of unity, become manifest in each era in the necessity of that period of time. Believing in the assimilation of imams in their accomplishments and obeying their commands, indeed equals to the obedience of God and his great massager. Keywords: Imam Baqir (AS), Perfect Man, the caliph of God, nature-based and shariah-based leading, mystical journey

Ontological relationship of human actions with afterlife punishment which it is referred to "the embodiment of actions", has been particular importance to Muslim scholars, especially the mystics. Ibn 'Arabi, by introducing topics of anthropology and Perfect Man, takes a great step in explaining the subjects of the embodiment of actions and his commentators tried to proof this view. The present paper examines five attributes of Perfect Man, indicators such as the caliphate, disposition, ambition, comprehensiveness and knowledge. The comprehensiveness of Perfect Man causes the presence of all the worlds to him and the emergence of his intuitive knowledge to those worlds and revealing the inward entities to him. In addition that, Perfect Man with two attributes; disposition and ambition, is capable of creating external objects and proves the creation of inner actions by the soul in the afterlife.

In what follows, adopting a library-software method in collecting data and critical-analytic method in processing, the author aims to study and criticize views and arguments about the Adam's Fall and ascension. Having explained the concepts of Adam and Fall, he goes to deal with two major views and goes on to draw the conclusion that -contrary to the views of some Muslim scholars and exegetes- not only there is no contradiction between the Fall and ascension, but also the only way for Adam's ascension to his perfection is his Fall onto this earth. He has rationally argued for the principles of Muslim philosophers and mystics' views about the Fall and human dignity and undermined the principles of the opposite views. He has also demonstrated that Adam's Fall was not entailed by legal disobedience or abandonment of what is more worthy or expulsion from Eden. On the contrary, the issue of Fall required the expansion of the ontic rays of Adam and his use of existing means in this material world for his ascension.

Philosophers believe that as the existence of the possible beings needs a cause and their survival also needs a cause. One of the most important mystical and religious subjects is the role of the perfect man in the world. In the following article, by using analytical-descriptive method, the essence of the perfect man is analyzed first. It has been discussed that the perfect man is the emanation of the Divine characteristics and names and then by citation of the verses of the holy Quran and the Hadithes of the infallible Imams, this fact has been proved that the existence of the perfect man (i.e. absolute vicegerent of God) on earth has been continued since the existence of prophet Adam. Then it is pointed that the scholars of mysticism and philosophy believe that the perfect man is the cause of the survival of the world, because they believe that the perfect man protects human beings by God's permission. He is also the focal point of existence and a medium of Divine's grace, and everything was created because of the perfect man, and the world’s order is originally managed by him. He is the ultimate goal of the creatures. The necessity of the infallibility of the perfect man, as God's absolute vicegerent, is inevitable because he must be a perfect copy of Divine characteristics and names and the synthetic existence. In the current era this important duty is fulfilled by Imam Mahdi (PBUH).

From the beginning of social life until now, evil has always designed various utopias in the desire to achieve a desirable society. On the other hand, God Almighty has designed, explained and promised the utopia of a sublime divine human being that humanity, with the advent of Hazrat Mahdi (pbuh), will experience that society arising from the teachings of revelation. According to the teachings of the Qur'an and hadiths, this utopia has unique and unparalleled characteristics that make it stand out from other utopias. The findings of this study, which re-read the verses and narrations by descriptive-analytical method, have argued that Mahdavi utopia has a unique feature; 1. The certainty of the realization of the Mahdavi utopia 2. The universality and comprehensiveness, 3. The continuous guardianship of the perfect man, 4. Widespread justice and right-orientation, 5. Unity and solidarity of monotheistic peoples, 6. Formation of correct human relations and relations, 7. Establishment of people's lifestyle based on the teachings of the divine religion, 8. Individual, social and spiritual freedom, 9. Extensive security and granting asylum To the truth-seekers 10. Prosperity, growth and stability are amazing. Some of these features, although they seem to have a common ideal in the name, but with their care and insight, their uniqueness and excellence are revealed.

The present paper uses the method of library-software collection as well as analytical-critical and argumentative data processing with the aim of explaining, analyzing and criticizing their views and bases on the descent of Aadam and his ascension in order to respond to the questions in the field and to examine the two main views and their principles in this regard. It concludes that - contrary to the views of some Islamic commentators and theologians - a contradiction between descent and ascent, honoring and promoting does not exist; rather, by explaining the foundations of the theory of the sages of transcendent wisdom and Muslim mystics about the necessity of Aadam's descent, for the ascension and dignity of man, and by criticizing and questioning the foundations of opposing views that have considered descent as a kind of demotion, also by presenting two analyzes and the theological and mystical explanation states that Aadam`s descent has been the only way for his ultimate perfection, and that descent has nothing to do with legislative sin or leaving the first, tarki `ula, and expulsion from heaven, and finally degrading one's position. Because, in fact, the descent is the expansion of the existential radius of human truth and the usage of what available in the material world for ascension. Books and articles have been written about the descent of Adam and the answers to questions about it; But the main concern was not one of the main questions of this article; while the answer to it is the way to answer those questions and the basis for solving them

Having always been asked of human beings, the three main questions are the question of God, human, and existence. In the meantime, taking care of human beings, and being aware of them is very important. To the extent that the call to know the man as a complex creature has been one of the main teachings of many philosophical, mystical, and religious schools. In our religious teachings, human cognition is considered to be the most useful cognition. Anthropology is one of the most important divine and human sciences that has a great impact in the field of human and religious education and is significant. Anthropology has philosophical, religious, scientific, mystical, and moral types. Mystical anthropology is the acquisition of knowledge about human truth through inner experiences in which human beings are studied and discussed through intuition and face-to-face knowledge. This type of anthropology introduces the perfect man and also discusses how a man achieves perfection and uses a mystical path to discover knowledge about man and his position and status in the system of existence. The history of anthropology from the point of view of heavenly laws such as Islam dates back to the beginning of human creation. From the very beginning of creation, man has been tasked with knowing his truth, his capacities, his abilities, and his happiness and perfection. The reason for all this attention to human knowledge is that according to Islam, man has been chosen as the caliph and successor of God on earth.

As Perfectionism is inherent in human being, paying attention to present a symbol and paradigm of perfect human emerges as an important concept in all of the divine religions and human schools. The perfect ideal human is among the deep-rooted and established topic in Islamic mysticism. Which always have been considered by scholars. This issues along with mono theism principle, from the main core of Islamic mysticism. The present paper through descriptive-analytical approach examines the perfect ideal man in thesis of shah Nematollah-e- Vali. The suggest that he speaks in a detailed and lengthy manner with his Elm-al-Asma’e approach about this topic. He also discusses on intuitive and mystical aspect and then based on inspirational (Vahyani) doctrine. He predicates Elm-al-Asma’e system and through which clarifies the relationship between lord and perfect man and the whole universe. He believes that the perfect human considering Al-Amanat Verse is like a mirror in which God (Allah) observes himself in his being. Because the perfect man is the symbol of divine Asma’e (names) and attributes of God. Perfect man is an intermediate between God and the people. He is the reason of God’s divine grace and help for the world. He is the best and nearest represention of God. So he is the symbol of divine authority (Velayat), A Being-everywhere who is the medium of blessing to all existances in the universe.

The perfect man, regardless of the style of explanation, is one of the common thesis of Sufism and Mansour Bara’ati, a contemporary Shi’a thinker and expositor. The similarities and differences of this idea are presented in the form of a holy example of a man or a perfect human being. The present study is devoted to a comparative study of this idea in the views of Mansour Bara’ati and Sufism. Bara’ati and some Sufis such as Ibn Al-Arabi believe that the perfect man is the vicar of God and his mediator with the people. If this intermediary disappears, the world will disintegrate and the hereafter world will begin. The existence of the Holy Prophet Muhammad (PBUH) as the first intellect and the most perfect human being in the universe, is another common intellectual result of Bara’ati and Sufism. All beings in the universe, including angels, prophets, and other human beings, are subject to the will and command of this first intellect. One of the obvious differences between the two ideas is that Baraati believes that the example of a perfect human being is manifested in the existence of divine prophets and infallible imams, and that other human beings are on the path of growth and perfection through perfect human beings in proportion to their inner capacity and talents. But in Sufism, in addition to the Holy Prophets, the elders and dervishes of Sufism are also in the category of perfect human beings.

From the Islamic point of view, the most valuable asset of a society and organization is manpower; In such a way that the Qur'an introduces man with attributes such as divine successors, chosen creatures and conquerors of all beings. Therefore, the present study seeks to explain the pattern of perfected human capital from the perspective of the Holy Quran.

The present study is applied in terms of purpose via using a content analysis technique. First, by exploratory study, the dimensions of perfect human capital from the perspective of the Qur'an were identified and the categories of each dimension were identified. Then, by referring to the text of the Quran, verses related to each of the dimensions and categories were identified and analyzed, and also the frequency of verses related to each index was reported.

The results showed that human capital from the perspective of the Qur'an has two dimensions of individual and organizational, 14 categories and 36 indicators; These results were the result of examining all verses of the Qur'an and extracting 88688 related verses from 89 suras.

Perfect human capital from the perspective of the Qur'an reflects the innate characteristics of human beings and is strengthened by communication, efforts and education and causes deepening of spirituality, companionship with others, transformation and increasing productivity in the organization.

The reflection of Ibn Arabi's mystical foundations in the mystical schools after himTheoretical mysticism, as a particular epistemic system and worldview, was founded by Mohiuddin bin Arab. With the emergence of Ibn al-Arabi, a full-scale theory, both in terms of cosmological theology, and in terms of soul science and anthropology, suddenly emerges. Mohiuddin has explicitly regulated and disseminated the Sufi beliefs, which until then were implicit in the words of the Sheikhs of Tariqat. As the supreme exponent of Islamic mysticism, he had such an impact on esoteric schools and practices that there was virtually no Sufi doctrine and belief, after Ibn 'Arabi, presented in a pristine school of thought that was in no way influenced by his mystical method. This essay reflects Ibn 'Arabi's mystical elements (unity and unity, perfect man and the word, holy and sacred grace, manifestation, first intellect and reserved discipline, fixed lords, etc.) in the works of some of his commentators and followers, such as Sadr al-Din Qunawi. , Fakhroddin Araghi, Abdolrahman Jami, Sheikh Mahmoud Shabestari, Seyyed Mohammad Noorbakhsh, Shams Maghreb, Mulla Sadra Shirazi and a number of Shiite thinkers are discussed in a comparative-analytic way using library resources. The result is that Ibn Arabi, with a semantic approach and by establishing a kind of intuitive reasoning that was supported by tools such as cryptic thinking, interpretation, idiom and metaphorism, put many of the concepts of the former mysticism into a theoretical system based on the notion of "pantheism".

The human conditions was very different before and after breathing the soul and the teaching the names; This caused the devil not to prostrate and to disobey the divine command. The present study, by descriptive-analytical method and by comparing the verses of Surahs: Al-Alaq, Al-Baqarah and Al-Rahman and considering the relationship between the mentioned verses, came to the conclusion that there is a close relationship between the verses in teaching man to develope from a common man or rational animal to the Qur'anic man or the perfect man. As mentioned Surah Al-Alaq, God has taught man some unknown things; In Surah Al-Baqarah, this man is introduced as the Caliph of God on the earth, who become fallen prostrated by angels under the teaching of the names. The man prstrated by the angels becomes a perfect man by teaching the names; The perfect human being, who before education was only a common man or rational animal, but after education becomes a theologian and a Qur'anic human being.

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).