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

The topic of this essay is to examine the compatibility of the human soul with the Supreme Being and its successor in the view of Sadr al-Mutalahin. In this research, questions and issues are proposed and explained: 1): What is the relationship between the human soul and the Almighty? 2) Why is a perfect human being chosen as the perfect caliph of the Most High? In the answer, this claim is proven: the human soul is an example and a manifestation of the Supreme Being in terms of its essence, attributes and verbs, and the perfect human being is the manifestation of His names and attributes. The match between the Most High and the perfect man, with the development and existential strengthening of the soul in the arc of ascent, becomes actualized, and the perfect man becomes the perfect example and manifestation of the Most High. Based on the match of the perfect man with the Most High in his essence, attributes and actions, the replacement of man from the Most High, the justification of him as the comprehensive caliph of the Most High. becomes The method of this research is descriptive-analytical, and the most important results obtained by this research are: 1- God Almighty is the grace of things, 2- objects, including the soul, are the attributes of God Almighty, 3- the grace of the self is the cause of knowledge about God is the Most High, 4- The soul has evolutionary degrees and development, 5- The correspondence between the subject and the verb is fixed, based on the entire Karma of the action of Ali Shakalte, 6- Based on the correspondence between the subject and the subject and the perfect human being with the Supreme Being in His essence, attributes and actions, and His complete manifestation in the Names. From Wajib Ta'ala, the perfect human being is the comprehensive caliph of the Ta'ala.

The topic of humanity and philosophical anthropology have been indispensable in human history, and a true depiction of man's status in the creation is foremost in theistic religions. In the lofty view of Allama Javadi Amoli, the essence of humanity is described as "the theist living being" who is perfected on the foundation of religious doctrines with the possible telos of the arch of human ascention being "the Comprehensive man", a doctrine treated in the literature by such philosophers and mystics as Ibn Arabi and Mulla Sadra who consider the Comprehensive man as the theophony of all Divine attributes of perfection and beauty, and the credit for innovation of the term "Comprehensive man" in the Islamic tradition going to Ibn Arabi.In this study which provides a descriptive and analytic account with a special focus on the thoughts of Javadi Amoli, the necessity of perfect human and its relation to Divine vicegerency lead to the conclusion that the purpose of creating the cosmos is the perfect human, and achieving the perfect humanity is a requisite for Divine absolute vicegerency. In this respect, the perfect human is certainly the vicegerent of God such that the world is terminated if it is devoided of the perfect human.

Some verses in the Holy Quran, either directly or indirectly, attribute errors or sins to Allah’s prophets. Based on their intellectual background, interpreters may come up with different explanations and interpretations of such verses in their efforts to make them consistent with the idea of Ismah (i.e., infallibility). The present study aimed to take a look at the interpretation of mystics and scholastic theologians by examining verses 76 to 78 in Al-An'am chapter. The study hypothesized that the definition of the concepts of prophetic mission and infallibility would differ among scholastic theologians and mystics who are equipped with intuitive tools. The results show that mystics, based on their specific ontology and epistemology, use the grand meaning and knowledge of the words to indicate that the apparent meaning of the verses should not contradict infallibility. From the mystics’ point of view, these verses are a metaphor for the prophets’ spiritual wayfaring. The stars, the moon, and the sun as mediators were removed gradually from Abraham’s (peace be upon him) path leading the removal of his self in front of the supreme Deity. On the other hand, theologians are of the opinion that the appearance of the Qur'an is proof, and one can reveal the purpose by sticking to the meaning of the Qur'an by referring the metaphorical verses to the unambiguous ones. Adopting interpretation is permitted in cases where there is valid evidence. According to theologians, the ambiguities in the story of the prophets are interpreted as abandoning the primary or as instructing others.

Phenomenology is a kind of return to the beginning and the source and an action in the direction of resuming the living relationship with reality. Also, the phenomenologist tries to establish a new, alive and active relationship with things with steps such as suspension and eidetic reduction and phenomenological reduction according to Husserl's account and reduction, calendar and deconstruction from the point of view of Heidegger and other components. The basic questions of this research are: What is theological phenomenology? And how can fasting be analyzed according to the theological phenomenological approach? Some of the achievements of this research are as follows: 1. In theological phenomenology, according to the author's account, the heart is the focus of pre-reflections, and the mind, as the dignity of the heart, is the focus of reflections, and God is the guide of the whole of phenomenology; Second. Theological phenomenology has three basic steps: withdrawing the heart from self and familiar appearances and phenomena, withdrawing the heart from holy manifestations and turning attention to the source of manifestations, and translating pre-contemplative findings into the field of reflection with the help of reason; Third. Another component that plays an essential role in theological phenomenology is the perfect human being, and precisely for this reason, verses and traditions play an important role in theological phenomenology. Because the verses and narrations are a kind of discovery of the whole and the atom of a perfect human being; Fourth. According to the theological phenomenological point of view, in the position of translation and reflection of reason, the Eidos of fasting can be seen as presence, meditation, and submission. the fifth Theological phenomenology is the expression of the invisible and invisible hidden in that which is visible. In the process of phenomenal salvation, fasting is not limited to one or more aspects of this world or supernatural. In other words, the researcher in phenomenological reflections should make arrangements so that one manifestation of fasting does not hide other manifestations.

The issue of this paper is to examine the relationship between the realization of the absolute guardianship of the transcendent right and the existence of a perfect human being and the validity of the guardianship positions in the transcendent wisdom. The question is what is the connection between the realization of divine guardianship on the one hand and the existence of a perfect human being and the forgery of prophecy and Imamate on the other hand, in the philosophical system of transcendent wisdom? In this research, the claim of the necessary relationship between the absolute guardianship of the Almighty and the realization of the perfect man as the manifestation of the divine names and the validity of the positions of guardianship (prophethood and Imamate) for him, is explained. According to the divine tradition, from the creation of man to the end of the world system in every age, there is a perfect man and a divine guardian. The necessity of research is in the importance of the subject of "guardianship" and that the real theoretical and practical monotheism for human beings is obtained from the problems of guardianship and the guardianship of the divine guardianship. The distinguishing feature of this research is the problem-oriented subject design and explanation of hypotheses. The research method is descriptive and analytical through conceptual and propositional analysis. The most important results that this research has achieved are: 1. Absolute guardianship is inherently dedicated to the Almighty and has various aspects; 2. The perfect man is the right of the creature, that is, the world was created because of him and is the desirable end of the world; 3. The perfect man is the manifestation of the comprehensive name and the comprehensive of names; 4. The perfect man has authorities and ranks; 5. Divine guardianship requires the caliphate of a perfect human being. 6. The necessity of the prophethood of the Prophet and the Imamate of the Imam is fixed; 7. Divine legislative guardianship requires the continuation of the duty and guidance of a perfect human being; 8. Continuation of the divine task requires the succession and appearance of a savior in the end times.

Mullā Ṣadrā, being influenced by Islamic traditions and his preceding mystics, is the first Islamic philosopher who has discussed about the "death of angels" in his philosophy. However, without a precise perception of the Major Resurrection, it would be impossible to analyze the death of angels in Ṣadrā's philosophical system. He analyzes the nature of the Major Resurrection through mystical fundamentals, on the basis of which he considers the angels' death to be justifiable. He has elaborated the angels' death from two perspectives: first, nominal annihilation through the manifestation of God's essence in the Major Resurrection. In this analysis, which has been broached earlier by Davoud Gheisari, the angels annihilate with the manifestation of God's essence in the Major Resurrection Day. Second, swooning death (i.e. death by swooning), which represents returning back to the non-existence in the divine essence. This type of death occurs on the Day of Major Resurrection .Ṣadrā, in various instances, has considered the latter type of death as being true for the angels.

Although it is important and necessary to explain the status of perfect human in the system of being and the geometry of soluk (mystical conduct or manner), and at the mean time it has a significant social-political role and function in the human society, yet it is of greater importance and necessity when it is combined with Imam Khomeini’s insight, tendency and action. The reason is that he has demonstrated the role of perfect human in the fields of knowledge and value, description and recommendation, and soluk and politics; he has objectified the model of perfect human’s walayat (guardianship) for various levels including the infallible perfect human’s successor; and he has created a logical-managemental relation between mysticism and management, and mysticism, politics and society. The purpose of this article, which poses the matter of perfect human and its cognitive-spiritual and social-political functions, is to explain this same category. After explaining the introduction to the discussion (explaining the question, its background and the position of perfect human in the Islamic mysticism), its functions in the two mentioned fields are discussed. It is clarified, in this writing, that neither the knowledge of existential facts nor the highest levels of development in spirituality can be achieved without [the existence of] perfect human. It is also clarified that perfect human has social and political status, as well as existential-cognitive status to manage the human society, vindicate rights and fulfill justice.

The Theory of Perfect Man that was dispersed in published works of Islamic thinkers, started out as an independent subject and eventually annotations were added to it. The ontological aspect of this issue has been reviewed several times. However, the worldly functions of the perfect man have not been analyzed yet. Unlike some mystics and Sufis who limit the perfect man to practice in spiritual manners, Ibn Arabi and Mulla Sadra consider communication with others as a level of elevation and perfection of human. This research aims to study the worldly role of such humans with the help of a analytico-descriptive method with regards to Ibn Arabi and Mulla Sadra`s works. The study includes the formative, political, social and guiding roles in the issues of Sharia.

One of the most important aspect of Osho's thoughts as one of the founders of new spiritualties is his view about "Perfect Human". Osho 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 Osho. He attempts to present a complete anti value concept and meaning by applying positive and value expressions. He knows perfect human's indicators in love, freedom, loneliness and living, the concepts which are acceptable apparently but he deducts a new meaning for these concepts through presenting new meanings according to his purposes. After scientific analysis based on internal and external incompatibilities, this study proves what has been mentioned about perfect human's indicators in Osho's spirituality basically is against human's temperament and nature that dependency to them has no results except falling in sex, triteness and materialism.

Mulla Sadra is one of the Islamic philosophers who has rationally coherent thought of anthropology. Mulla Sadra clarifies human's existence from different philosophical, mystical, political and theological aspects, and shows their internal relations. In his viewpoint, human's dual dimensions, with emphasizing on spiritual one, is related to human's evolutional journey and is remembered the idea of trans-substantial motion of the soul in which corporeal creation is ended to spiritual permanence. In addition, human's evolutionary tendency, finally, draws the place of perfect human and his high stage in the chain of divine creatures that he due to having ontological, epistemological and moral virtues, is appointed to guide and govern other people in the forms like Prophethood, Imamate and Sainthood (Vilayat), according to God's commands. It seems, Mulla Sadra's anthropology is able accurately to picture some real virtues of human which can be applied in theorizing in anthropologies, social sciencese and humanities.

Mystical anthropology is one of the most significant virtues of Mowlavi's thought in his famous book, Mathnavi. Hence, one of his attempts is to study two human's material and spiritual dimensions and their effects. Mowlavi distinguishes human from other beings due to his/her virtues like reason, freedom, freewill and love, and considers for him/her a high position and as the most noble creature and God's caliphate that seeking perfection is one of his/her basic tendencies. In Mowlavi's mystical anthropology perfect human finds central place due to his/her higher virtues. Mowlavi studies perfect human from ontological, epistemic, moral, political and social aspects. From ontological aspect, he/she is who has get the final real perfection, and can guide people, and from epistemic one, has completed his/her faculties and passed discursive philosophy and reached intuitive one. Also, he/she has traveled to divine paths in order to get last reality, and hence, has achieved to guide people in the form of Prophethood, Imamate, Mystical Guardianship in every time and can be as divine intermediary.