جستجوی مقالات مرتبط با کلیدواژه « the perfect man » در نشریات گروه « فلسفه و کلام »

The transcendent wisdom of Sadra It is a Comprehensive philosophical system That is a reasonable and coherent connection It establishes between three issues: theology, anthropology and epistemology, so that understanding is impossible without any other and the same continuity between these three concepts can give molla sadra to present a different knowledge of other philosophicaI ideologies. Mulla sadra criticizes the principles of his epistemologes, namely principality of existence, gradation of existence, personal unity of existence and substantial motion and he explains the basic topics of anthropology such as the truth of the soul, the relationship between the soul and the body, the relationship between the soul and the powers, and so on. on the other hand, he considered the human soul as an example of God, which in essence, attributes and actions is similar to god. and from the principles of her theology such as simplicity, comprehensiveness and breadth of existence, beyond nature, an attribute such as the knowledge of God and God's activity seeks help to express the resemblance of the human soul to God, and it introduces human as a simple, comprehensive and without quiddity, and science such as divine knowledge and the ability to be creative. The epistemological fruit of the connection between theology, anthropology and epistemology, is the theory of the perfect man, which is both comprehensive of all the divine names and attributes and comprehensive of all the facts of existence. and for this reason, he can be the caliph of God on earth and the mediator of divine grace in all worlds

The title of perfect human being, from the perspective of Ibn Arabi school, is a general and comprehensive title with many examples, which includes a number of divine saints, including the great prophets, as well as the pure Imams (as); And therefore it is more common than the title of Imamate and Imam. This research has applied and analyzed these two views by descriptive method and concept analysis, by describing Ibn Arabi's view on the perfect human being and also Allameh Hilli's view on Imamate. From the point of view of this research, Ibn Arabi believes that the perfect man is the comprehensive of perfections, the Caliph of God, the comprehensive program, the manifestation of the atom of divine names and attributes, and the great divine name, but the text is not necessary for the apparent caliphate, and the Messenger of God He did not, and infallibility is necessary for the esoteric and spiritual caliph, but it is not necessary for the apparent caliph, but Allama Hali believes that knowledge and infallibility are necessary for the Imamate, and these two things are secret, and it is impossible for people to discover them. Inevitably, science and infallibility are necessary for the existence of a text.

In one classification, issues of theoretical mysticism are divided into two sections: 1- monotheism and 2- monotheist. The latter one deals with the reality of man, his position in the system of what there is, and his relation to Allah Almighty. One important issue of theoretical mysticism which helps properly understand other key issues of mysticism is the presence of human being in different stages of existence. Evidently, the true and precise understanding of such an important issue of mysticism depends on the adequate explanation of its foundations.
    Having made use of a descriptive-analytic method in their essay, the authors went to scrutinize the ontological and anthropological foundations of man’s presence in different stages of existence. The outcome we obtained is that personal unity of existence, the all-inclusiveness of the All-comprehensive Name, the union of the Gatherer and the perfect man, that prefect man is the spirit of the world, are all the most significant foundations of such a mystical view that the perfect man is present in the world

Ibn Sina's words refer to an argument for the necessity of prophecy that neither he nor other scholars and theologians have fully interpreted. This argument is based on: For the existence of the Prophet as a perfect human being. Since Ibn Sina has referred to the principle of argument and has brought all its principles and preconditions in his works, it can be attributed to him and according to the preconditions used in this argument, it can be argued on He called the necessity of prophecy by means of the transcendental (or: subordinate or: parasitic) nature of natural beings (or: the universe), or by the ultimate essence of the existence of the prophet, or by the occurrence of evil. In this argument, the existence of evil has become a fulcrum for proving the necessity of prophecy, and thus what has often been considered a challenge to religiosity has been used as an opportunity. According to the Qur'anic evidence and the narration of the evidence based on this argument, it can be considered inspired by Islamic teachings. In this article, we tried to interpret this argument rationally and analyze its principles.

Perfectionism can be considered as the ultimate goal of mankind, although there may be some errors in interpreting its meaning. Since man has natural inclination towards perfection, the question of the characteristics of the perfect man has been the special concern of thinkers throughout history. This research seeks to compare the views of Allameh Tabatabai and Martyr Motahhari about the perfect man. In this research a descriptive method is used, and a comparative study of the two scholars, s views through content analysis is made. The findings suggest that the perfect man has such values as worshipping, readiness to serve others and freedom, all of which have grown within him harmoniously, and the growth of each of these values has reached its climax. The results show that there is agreement between these two thinkers about the perfect man and some disagreement about the way of understanding the meaning of "the perfect man", the possibility of knowing him and attitude towards him.

"Self-knowledge" is one of the fundamental issues in practical mysticism. Mystics regard “self-knowledge" as the foundation of all knowledge and the ladder to the knowledge of God. In the discussion of self-knowledge, "knowledge" means the intuitive and immediate knowledge of self. The “Perfect Man" is another basic concept in Islamic mysticism. At any time, the Perfect Man includes all spiritual guidance and pure Divine teachings. Imam Mahdi (may God hasten his glad advent) is the only living example of the Perfect Man in the present age. The main question of this research is whether a wayfarer stepping along the highest levels of the spiritual journey to the valley of "self-knowledge" can see the Perfect Man who is God’s living proof. The present paper seeks to expound the relationship between” the intuitive knowledge of self” and “Mahdism”. By using intellectual analysis, it is concluded that intuitive knowledge of the Perfect Man and his pre-eminent position is possible for some mystics, of course to the extent of the receptivity of the receptacle.

Every one of the scholars in theology, philosophy and mysticism has their own methodologies for explaining and proving the necessity for the existence of the perfect man. Theologians have applied the ‘Rule of Grace’ in this regard. Philosophers tend to prove the existence of the perfect man by means of ‘the holy capability of the acquired intellect (aql al-mustafad)’ as well as ‘Divine Wisdom’. However, the mystics consider the reason for the existence of the perfect man to be the necessity for the emergence of ‘the Mystery of Mysteries (ghayb al-ghuyūb)’ and the complete revelation of Allah as ‘the Supreme Name (ism al-a‘zam)’.From the viewpoint of mystics, including Imam Khomeini, the reasons for the necessity of the perfect man’s existence are as follows: the necessity for the emergence of Divine Essence in a complete manifestation; the necessity for the existence of the Highest Similitude of the Divine Essence; the necessity for the existence of a connecting link of Divine Essence with the pluralities; and the necessity for the emergence of the pluralities and the universes.

The issue of the perfect man is of the most fundamental issues of the Islamic wisdom (hikma) and philosophy area. The importance of this subject in this gnostic (knowledgeable) realm is that the perfect man (al-insan al-kamil) is the interface (intermediary) between non-delimited existence (Being) (al-wujûd al-mutlaq) and delimited existence. In other word, because of the prefect man, the cosmos (world/ universe) has been developed and expanded and the hidden treasure is revealed and disclosed. This aspect of ontology of the prefect man with his epistemology area will be completed. It means from the view of the great scholars such as Ibn ’Arabi and Mullā Ṣadrā, the knowledge (acknowledgment) of the Real is impossible except through the knowledge (acknowledgment) of the prefect man. Due to this, the prefect man is the agent of developing being and it is a sign of the knowledge to the essence of the Real and it is exactly the mirror of the Names and Attributes of God. For this, this note with analytic and comparative method will study and research the concept of the prefect man in two aspects: ontologically and epistemologically with emphasizing on the opinions of Ibn ’Arabi and Mullā Ṣadrā. The hypothesis of this paper is based on this meaning that the approach of these two great men to the concept and application of the prefect man in the knowledge of God and doctrines while it contains obvious similarities, has dissimilarities, too. The differences which should be mentioned the most aspect of them in the functional look of Mullā Ṣadrā to the prefect man and ethically showing of him can be seen rather than merely examining the prefect man from the abstract position and area.

The character of the expectant and the culture of expectancy are of the crucial issues in the religious knowledge particularly Islam. Understanding this character and his features with a certain mystical look which has been raised in Muslim mystics has its own specific culture and makes an extraordinary role for the efficiency of expectancy. In the books of Imam Khomeini, who was a perfect figure in Islamic and social domains, specifically his poetical works, the character of the expectant has been innovatively discussed as Imams and the perfect man. This paper attempts to analyze the issue of Mahdism and the perfect man comprehensively in the mystical poems of Imam Khomeini through a functionalist approach and a mystical perspective.

Theosophy or mysticism is a school like others, looks for the recognition of the truth of God’s eternal existence; however, the origins of mystical thoughts are: Islam, Revelation, Hadith and Narration. The perfect man is among the most important points in mysticism, that is the manifestation of divine attributes, aware of the mysteries of existence, and the intermediary of God’s blessing who owns divine perfections. He has been called with the titles such as; qutb, master, jame jahan nama, leader, the khalifa of God, the fountain of life, Khezr, and so on. Hakim Nezami’s philosophical viewpoints about the universe along with knowing neo-Platonic wisdom and illumination and the use of mystical terms such as: love, wine, convent, Saghi in his poems caused him to be accounted with the tendency towards mystical thoughts. The interpretations of Hakim Ganjavi about the perfect man as the khalifa of Allah, qutb, Khezr, leader, mirror, and the water of life have many similarities with theosophists’. This paper attempts to explain Nezami’s viewpoint about the perfect man and the similarities of his ideas with the mystical and theosophical thoughts.

In general, what is considered to be a part of the "philosophies of…" – which is to say the different branches of philosophy like philosophy of law, philosophy of religion, moral philosophy, etc. - pertains to the late modern period in western philosophy and has not been tackled as such in classical philosophies such as Islamic philosophy. Of course, on a formal basis, this statement is true since, for instance, in classical Islamic philosophy, we cannot find a branch of philosophy called "philosophy of religion", even though its main issues are tackled in philosophy in the broad sense. However, within the tradition of the Islamic philosophy, a quite complete and coherent set of issues concerning philosophy of religion has been expressed in Avicenna's philosophical system. His view on the subject is presented in the tenth article of Avicenna's Metaphysics of Al-Shifa, which includes more or less the most important issues which must be dealt with in the philosophy of religion on the basis of an a priori approach of its subject – I said a priori because in general, actual books concerning philosophy of religion do not present any precise definition or criteria to delimitate the subject of this branch of philosophy, and each writer tends to present a series of issues which are in some sense linked to religion and especially to God's existence according to his personal taste.However, in a rational philosophy linked to the classical tradition - such as Avicenna's philosophy, the subject of which is being qua being and issues of which are the essential predicates of this subject -, the first question is that each new philosophical issue must be an essential predicate of absolute being or being qua being. Therefore, we ought to find a logical status in the system of absolute being for the "philosophy of religion" and all "philosophies of ". The main characteristic of Avicenna's philosophy of religion is the rationality of religion as well as its perfect correspondence to the a priori principles of the speculative intellect. While presenting the issue of justice as the criterion for the need for religion, his philosophy also benefits from the spirit of the Gnostic theory of the Perfect Man which reflects the characteristics of a Shiite philosophy of religion.