چکیده:
The most important principle in the field of knowledge and cognition is the explanation of human perfection. Existential wisdom in humans is deeper than the wisdom of creation in other beings, because humans possess a comprehensive and all-encompassing existence regarding what passes in the worlds of Malak (material) and Malakut (spiritual). Man is the essence of the Preserved Tablet and the straight path between heaven and hell; the spiritual dimension of man is a secret among the divine secrets and a manifestation of the divine vicegerency, which, by virtue of the manifestation of 'The Outward and the Inward', can act upon the worlds of Malak and Malakut. In this writing, we aim to examine human perfection from the perspective of Sadr al-Mutalahin and evaluate the degree of harmony between his views and the Holy Quran. It is natural that with a brief examination of the scope of human perfection, the reader will find more motivation and, in the perfection and prosperity of themselves, will take more steadfast steps.
خلاصه ماشینی:
In addition to the mentioned points, the importance that knowing man holds in the direction of God-knowledge is that other beings are outside of our existence and we realize them through acquired knowledge, but regarding man, we become aware of ourselves and our own soul through presence knowledge, and in a more tangible and deeper way, we can realize the signs of the power and greatness of the Lord.
The Malakuti (Celestial) Dimension of Man The human soul is one of the divine secrets and possesses such authority that it can uproot veils entirely and proceed to observe the secrets of existence without an intermediary.
2- One of the reflections of the purification of the heart and the luminosity of the soul is the unveiling of the Essence, attributes, and actions of God. 3- One of the characteristics of the Perfect Man is a special recognition and knowledge that he has acquired in alignment with the Divine Oneness (Hadrat al-Ahadiyyah).
Perhaps the secret behind why the Wise Quran has paired teaching and purification together, and in most cases has placed purification first, is this very point: that the purity of the soul and the removal of rust from the heart is a condition for man's approach to the lofty knowledges of existence and being.
How is it possible for a human, no matter how much abundant genius and talent they possess, to reach through the perfection of intellection a point where they attain the observation of the near divine angels?
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