The concept of Human Perfection is a universal concern that has occupied thinkers from various schools of thought, including Mulla Sadra. This study employs a descriptive-analytical and library-based methodology to examine Mulla Sadra's perspective on the Perfect Human being. The analysis reveals that Humans are inherently driven towards Perfection, and Mulla Sadra's philosophy emphasizes instructing how individuals can progress toward this ultimate state. From Mulla Sadra's perspective, Human being   is the pinnacle of existence, possessing inherent dignity. However, to realize this, Humans must embark on a path of Perfection. This Perfection lies in the development of their rational faculty, which sets them apart from other beings. Human intellect has two aspects: theoretical and practical. The complete development of both these facets is essential for Human Perfection.

One of the most important topics in theology is the concept of ‘Perfect Human’ and its distinctive characteristics. Sanaee is the first Persian mystical poet who introduced this concept in his poetry and who also evaluated it. As such, a survey of his views in this connection is of prime importance. Sanaee has approached the concept from two different angles: (a) from a philosophical perspective similar to that of Ibn Arabi, and (b) from an ethical angle. He, however, has placed greater emphasis on the ethical perspective. He describes in detail the qualities of a ‘Perfect Human’ and argues that these qualities are not achievable and defy actualization. He, therefore, emphasizes a minimum of ethical considerations and identifies a ‘Perfect Human’ as one who possesses three qualities: (1) abstinence from wicked acts, (2) possession of virtues, and (3) pragmatism.

The theory of the Perfect Human being has not been mentioned in the religious sources of the first Islamic century, but it should be known that the roots of the theory of the Perfect Human being are found in the Quran and hadiths. Therefore, the main issue of this article is to analyze the characteristics of the Perfect Human being in the Quran, which we will explain with a descriptive and analytical method. The results of the research show that since the Perfect Human beings is the best of all Human in terms of all attributes, therefore, he related all the verses of virtues and Perfections with the Perfect Human. Since the Perfect Human is the speaker of the Quran and the manifestation of the divine names and attributes, therefore, the entire Quran can be introduced as the written existence of Perfect Human and its verses are his ascensions. the characteristics of a Perfect Human being in the Quran are divided in to two categories: individual and social characteristics.

Mulla Sadra is one of the Islamic Philosophers who has systematic reflective coherent anthropology. He demonstrates the various dimensions of a divine caliphate of Human from philosophical, mystical, theological and political aspects, while there is an inherent relation between them. In this Ideas, Dual dimension of Human-reality with emphasizing on spiritual one is connected to the evolutional tendency and it reminds the idea of trans-substantial motion of the soul in which corporeal creation permanence. In addition, the Human'evolution status traces the station of Perfect Human and his higher rank in the hierarchy of divine creature and because of having ontological, Epistemological and moral Perfection, He became officer to guide and lead others in the forms of prophecy, Imamate, Velayat. This point of view, is capable of tracing precisely of Human being and it can be utilized in anthropological and Humanities theories.

The comparison of the attitudes of the poets and writers of different countries on the major evolutions of thought and art is one of the most significant branches in the analysis of prose and poetic texts, and also one of the major discussions in literary criticism. Comparative literature shows us the interaction of thoughts, literature and culture among two or even more nations; while it also reveals to what extent a culture, or thought of an individual person, or rather a nation, has been developed and influenced the world. Anyhow, this branch of literary criticism is among the most important debates and discussions in the “cross-cultural” studies too, and can even be considered as one of its major principles.Among the Bosnian poets, scholars, and writers, Fuzi Mostari enjoys a special and unique position, while he was deeply influenced by Rumi in a variety of aspects.This research was prepared through a documental and referential method, studying the valid and reliable sources and documents. A thorough study and research made it clear that Fuzi was indeed seriously influenced by Rumi in the basic principles, grounds, methods and even the devices used for discussing the concept and characteristics of “Perfect Human”.

We are... So, to reframe the inquiry: who are we on a metaphysical level? Which aspects of ourselves are the most universally representative of who we are? How do we fare in the face of the passage of time? For decades, philosophers have debated the concept of diachronic personal identity, which focuses on the question of what keeps us alive. An intricate debate has developed between those who hold the body view (animalism) and those who hold the psychological view (memory) on the question of who we are. The two groups will eventually become so firmly set in their views that they will be unable to compromise. Hylomorphic animalism, or the view that Humans are rational animals, living bodies made of prime matter and a rational soul, is an alternative answer to this divisive question that I propose in this study, following in the footsteps of Aristotle and Aquinas. We only survive if matter and rational souls do.

Since "Perfect man" is not the embodiment of one name like other beings in the world, but the embodiment of all divine names, for this reason, it surrounds the beings that are the manifestation of one or even several divine names; in fact, the Perfect Human being, or "Walīullāh al-Aʿẓam", is the truth in which all the divine names are manifested. He is a whole essence with the potential to carry all the divine names and attributes; therefore, everything that has manifested in these two aspects is not outside the scope of this truth; this is the meaning of wilāyat (the guardianship) of a Perfect Human being and wilāyat of Allah, which is the manifestation of wilāyat of Allah. And on the other hand, tasbīḥ (glorification) is one of the things that undertakes the growth and excellence of all phenomena; in other words, all the names are moving towards their exaltation with the glorification in them. And as mentioned above, since all the names and attributes are manifested in the name of walīullāh, then tasbīḥ also takes place in this context; therefore, we can conclude that with the manifestation of Allah’s wilāyah in the world, tasbīḥ has also occurred, and all the divine names, within the framework of walīullāh al-Aʿẓam, become and move toward their ultimate goal with the ability called tasbīḥ, which is embedded in the essence of each name. In this article, the writer, in order to prove the truth that was stated, by analytical-descriptive method and using library sources and by benefiting from the semantic method of the word, studies and compares, while researching the verses containing the words tasbīḥ and wilāyat of Perfect Human being and their derivatives, and then provides scientific examples of this connection and assesses the proportionality between wilāyat and tasbīḥ with the help of Qurʾān and hadiths.

In Zoroastrian scriptures, the transfer of the divine (īzadī) farrah from one king to another created a chain of farrah-holding Humans who, through this farrah, undertook the guardianship of the people, the administration of their affairs, and the establishment of light throughout the universe. When Muslims conquered Iran, the divine farrah retained its discursive formulation but found new expressions in various texts. In Ismailism, given the unique temporal and spatial circumstances, a chain of Perfect Humans emerged with responsibilities similar to those of farrah-holding Humans, namely protecting people against misguidance. Considering the theological elements in the discourse of divine farrah—where rulers, confirmed by Ahura Mazda, exercised a kind of guardianship (wilāya) and ritualistic character, transferring Ahura Mazda’s grace to the people—this issue represents a major commonality between the farrah discourse and the concepts of guardianship and Perfect Humans in Islamic literature. Thus, there was a gradual conceptual development of the theory of guardianship and the Perfect Human, connecting the ancient Persian (Khusruwānī) wisdom and Iranian mystics up to the seventh century AH regarding political rule in Iran. Using the comparative method, this article analyzes the Iranian and Islamic religious-mystical strands to unveil their similarities and differences

In theoretical mysticism, many of the mystical issues are attributed to the Qur'anic verses, among which is the noble verse "He is the First, He is the Last, He is the Manifest, He is the Unmanifest." The mystics have mostly regarded the names mentioned in this verse as the description of the station of essence and the absolute unknown identity, and some view the understanding and intuition of these names as a basis for understanding the unity of being and see no plurality in the world of being. In this article, the above theory is critically reviewed and with provision of various reasons it is state that the four names mentioned in this verse do not describe the station of essence, hence there is no reason for the unity of being; rather, this verse is somehow a description of "Perfect Human being" or "Muhammad an reality."