خلاصة:
From the viewpoint of theoretical mysticism, the ultimate goal of creation is perfection of all creatures, and the most desirable way for it is known to be through the perfect man. In explaining this view, the present study uses a descriptive-analytical method to revise the anthropological foundations of the ‘perfect man’ in theoretical mysticism and conclude that the approach of this domain on the basis of these special foundations, including the dichotomy of the man’s existence, the man’s true ‘heart’ and his state of ‘godlikeness’, is a god-centered approach. The man’s special characteristic in the theoretical mysticism is enjoying the power of ‘godlikeness’. The godlike man is the perfect God-seeking man who knows God and has achieved the status of proximity to God. In the literature of theoretical mysticism, proximity to truth is called wilāyat, meaning elimination of the servant’s ‘self’ and I-ness and his achieving the status of annihilation in God as the criterion for human’s perfection. The educational way of theoretical mysticism is educating a man through a man, based on which the souls who seek sufficiency get help from the sufficient souls through heartfelt wayfaring to elevate in the path to proximity to God, create a strong link between the godly refined life (ḥayāt ṭayyiba) and reasonable life in proportion to acquiring divine names and keeping on divine attributes in their actions and words, cover the right path of servitude to God, and become godlike. Achieving godlikeness, which is a graded concept and is the origin for objective effects, is the ultimate goal for the man’s creation and his existential perfection.
ملخص الجهاز:
Refining the Anthropological Foundations 1 The Doctrine of Perfection in Theoretical Sufism 2 Seyedeh Alieh Naqavi 3 Mostafa Farhoudi 4 Vahid Sohrabifar Abstract From the perspective of theoretical Sufism, the ultimate goal of creation is the attainment of perfection by each individual being of existence, and the most worthy path for its realization is considered the path of the Perfect Man. In explaining this view, the present research, using a descriptive-analytical method, addresses the refinement of anthropological foundations regarding the issue of "human perfection" in theoretical Sufism and has reached the conclusion that the approach of this domain, based on these specific foundations—including the dual nature of human existence, the "heart" of human truth, and the station of human "godliness"—is a God-centered approach.
In the literature of theoretical Sufism, proximity to the Truth is called "wilayah," and it refers to the annihilation of ego, the determination of the servant, and reaching the station of annihilation in God (fana fi Allah), which is the criterion and measure of human perfection.
In explaining the manner of the comprehensiveness of the human reality or, more precisely, the capacity for comprehensiveness among all divine Names and Attributes, it must be said that what is meant by this term in theoretical Sufism is the existential breadth of man, which he has acquired due to his special type of creation, and accordingly, he has become the compiler of all the levels and manifestations of the true and cosmic, and has found the capacity for a moderate manifestation for all the Names and Attributes of the Truth.
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