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

Goodness and love are two major concepts in Islamic theosophy that maintain an in-depth relation with the concept of manifestation of the Divine Truth. In the quality of the manifestation of the Almighty God, these two concepts are interpretations of the ontological and epistemological stages, chiefly discussed in terms of the two circles of ascent and descent. Hence in the circle of descension, manifestation is a result of observation of the inherent Goodness of God in the mirror of the generated beings and the two worlds, while in the circle of the ascension, love guides man toward intuition of this manifestation of the Absolute Beauty of God. This paper reviews and analyzes this point upon an approach based on Imam Khomeini’s theosophical school of thought.

The subject matter of anthropology is studying human being as well as human conditions in general and particular, individual and social, theoretical and practical issues. On this basis, anthropology encompasses several scientific disciplines. Hence, the roots of anthropology can be traced in humanities, art, experimental sciences and social sciences. With the advent of Islam and its revealed teachings, the Quran, as the most important source, opened new horizons about human nature. An interesting point about the Quran is its comprehensibility and at times exclusiveness, which go hand in hand. The Islamic teachings speak vastly about human being through traditions, theology, philosophy and mysticism. Imam Khomeini has discussed humanistic anthropology as well as Quranic anthropology and their differences. Imam Khomeini maintained that revealed, proper and comprehensive anthropology was necessary for individual and collective life.

According to the Islamic mysticism, woman is the master piece of the creation and the symbol of God’s agency and capability in the world of existence, with Fatimah being the best symbol of God’s agency and capability. All the manifestations of knowledge and potentialities are realized by her internal light. Thus, the central axis of the process of perfection lies in her satisfaction and love of her and the household of the Prophet. Achieving the status of unity with God and going to the right way towards God would be impossible without accepting her Wilayah. This is the secret behind Shia’s being a good model.

The emergence of new schools of mysticism, some of which are non-religious and Sufistic, and the questions and doubts posed in the same era, require an overall explanation of the comprehensive Islamic mysticism. On the basis of the teachings and prayers of Fatimah (pbuh), the present paper both practically and academically elaborates on the meaning of the real Islamic mysticism and some of its principles. Afterwards, some of principal features and fundamental elements of mysticism, obtained from the traditions and actions of Fatimah (pbuh) as reflected in her prayers, such as being based on Shari’a, comprehensiveness, responsibility, political activities, life-construction etc. are studied according to the two dimensions of knowledge and spirituality and on the basis of rationality and justice. The present paper assumes that real mysticism which brings happiness and perfection exists only in the Shiite Islam or the Islam of the Quran and the household of the Prophet.

The more one enjoys the qualities of the Necessary Existence, the more he/she approaches the origin of the Necessary Existence and his/her existential qualities increase, because a perfect man is the collection of divine qualities and attributes. From a Quranic perspective, the role of guidance belongs to a perfect man who is devoid of moral and spiritual deficiencies and does not oppress others. The speeches, acts, and writings of such a man are religiously authoritative. Due to his religious obligations, he will propagate religion, implement divine laws, and defend the territories of God’s religion. The holly Fatimah is an obvious example of “divine purification” who, without any personal desires and on the basis of bringing arguments and her political will, guarded religion and supported the immediate successor of the Prophet. In all her speeches, acts, and writings, she advocated religion and was benevolent to the Ummah. As a result, following her divine acts can be helpful.