Abstract In the field of anthropology, the issue of man’s nature and its tendency towards pleasure plays a pivotal role in human perfection. From Allameh Misbah Yazdi’s perspective, pleasure seeking has sensory, imaginary, intellectual, illusory, and spiritual dimensions each of which, in varying degrees, plays significant role in man’s perfection. Using descriptive-analytical method, this research studies the effect of these five dimensions of tendency on man’s perfection from Ayatullah Misbah’s perspective. In his view, the desire for sensual pleasure has two roles in the perfection of man: 1. Positive role which brings him peace; 2. Negative role which is an obstacle for flourishing man's superior pleasures. Imaginary pleasure is effective in Satan's domination over man and also plays a motivational role in human behavior. Tendency towards intellectual pleasure plays three roles: a motivational role in acquiring knowledge, a background role in preferring lofty pleasures, and a managerial role in guiding pleasures towards man’s perfection. Illusory pleasure is an effective factor in achieving spiritual vitality and perfection but it is also a cause of depriving the soul of enjoying peace. Finally, spiritual pleasure plays motivation and management roles in achieving perfection. On the one hand, it is the strongest motivation for achieving perfection and, on the other hand, it manages pleasures for the realization of the capacities of lofty pleasures.

The aim of proposing purgatorial perfection of Ego is the possibility and the way of Ego perfection in the purgatory world. In the meantime, the paper takes up for discussion the theory of motion, force and action, and the theory of renewal of likes which respectively relates to philosophy and gnosticism. Two questions on the ego perfection after death have been answered; 1) Is perfection possible in the purgatory world? 2) Having the hypothesis of accepting the perfection, does it have a disparity with that of the earthly Perfection? Consequently the debate comes to a conclusion that the ego perfection- after-death is not only possible from the narrative, rational, and intuitive standpoint but also is an established and absolute fact.

The main question of this article is, how did Abul Hasan Ameri look at completeness? Our method in this research is based on the analysis and evaluation of the data that we have collected in the form of a report from the text of Ameri's works. The most important findings of this research are: Ameri copleteness applies both to God, all possibilities, and to humans. In fact, perfection in the general sense is intended in this article. Of course, although this philosopher did not provide a real definition of completeness, he used completeness as an objective and real attribute. In one division, he divided completeness into natural, in which the will of creatures is not involved, and acquired, in which the will of creatures is involved. On the other hand, completeness can be divided into two categories: absolute, which is free from any defect and is dedicated to the supreme right, and relative, which is evaluated in comparison with the existing past or with other beings. In another division, he divides completeness into the completeness of the soul and the perfection of the body; That is, this perfection sometimes refers to the soul and sometimes to the body. Of course, another division can be deduced from his philosophical system, although Ameri did not touch it. This division is intellectual perfection and moral perfection. Intellectual perfection refers to the theoretical power of the soul and moral perfection refers to the practical power of the soul. Also, Amri believes that perfection is a matter of doubt and he mentioned some examples for it.

Esteazeh, seeking refuge in God is one of the divine prayers mentioned in the Holy Quran which Muslims resort to when being tempted by the devil.Investigating the woks of Molla Sadra, we can discover that he has approached this topic from his own special fashion. In his interpretation of Quran, we can find topics about isti’azih, musta’iz (the one seeking asylum to God), musta’azun bih (the one we seek asylum to), musta’azun minh (the one we seek asylum from), ma yasta’azu li ajlih (the thing for which we seek asylum to God), and the necessity of isti’azih. According to Mulla Sadra, isti’azih is based on five pillars which include: isti’azeh, musta’iz, musta’azun bih, musta`azun minh, ma yasta’azu li ajli. In this article ist’azih and its effects on human being’s spiritual perfection according to the rational and mystical viewpoint of Mulla Sadra has been studied.

Given the importance of the family, addressing medical issues is very important in the strength and beliefs of Iranian families. Couple conflicts are one of the most common issues and its proper management plays an important role in maintaining the stability and peace of families. In this study, the main principles of the concept of Couple conflicts from the perspective of ethics were examined. By examining the Ethical works of Imam Khomeini, the bases and principles in the field of change in ethics baced counseling, etiology and principles of treatment of Couple conflicts were extracted. The research method in this research was Frankenna's inferential method and the method of extracting from Imam Khomeini's moral texts was Schleiermacher's hermeneutic method. The main basis of ethics-oriented counseling is the emphasis on the innate desire of human beings for perfection and the nature of couple conflicts and the principles of treatment are explained on this basis and thus a conceptual development has been made in the concept of couple conflict from the ethical perspective.

From the point of view of Islam, the core of all values is faith in God. In the narrations, various topics about faith have been raised, some of which were mentioned under the title "Truth of Faith". Another topic that is discussed in the narrations about faith is "the perfection of faith". Of course, as it was mentioned, the Infalibles did not seek logical and classical discussions in the narrations, rather, they expressed something according to the situation of the audience and their needs. Therefore, the observed differences should not be the source of contempt and the illusion of difference between the narrations. These differences are, in fact, teachings that a teacher gives to his student or a coach to his coachee in order to remind him of some points to use in life. Some components of the perfection of faith are: avoiding violation of the right, correct understanding of religion, overcoming religion over lust and entrusting affairs to God. This article explains in detail the components of perfection faith and its description and interpretation.

This study intends to analyze scientific and ethical perfection from the viewpoint of Tusi. In analyzing perfectionism, we begin with analysis of the concept of perfection. Dimensions of human perfection (scientific and ethical ones), stating the degrees of human perfection and practical procedure and process of human perfection from Tusi’s viewpoint are other issues discussed in this paper. Dimensions of human perfection in accordance with human soul forces (theoretical and practical forces), Tusi’s interpretations from the function of these forces are different in his works. According to him, with regard to various functions of the forces, scientific and practical perfection will also be various. Scientific perfection is knowledge-based while constitutional facts (insights) and ethical perfection are from particular cases of knowledge and practical effects. In fact, Tusi’s ethical theory extends beyond the soul’s health and it is indicative of high-level ideals, i.e. soul’s perfection. As an ideal of ethics, perfection has degrees which could be shown by horizontal hierarchy of perfection. Tusi believes that regarding the stages of perfection in philosophical works the focus is on nonessential forces of soul and in mystical works, the attention is directed towards manners of soul and its horizontal existence shields. The process of perfection has two scientific and ethical dimensions and Tusi has proposed a practical procedure for perfection and has not merely theorized.

Educative instructions of Quran encompass a comprehensive part of the Holy book to express human perfection and to mention perfect human’s characteristics. Thinking about the content of these verses is the only way to understand the comprehensive dimensions of an ideal and perfect character from Islamic perspective inasmuch holy Quran is the human beings’ guidance book including every relating principle. Due to the fact that perfection and salvation is the aim and origin of every free human in Quranic literature, the educative teachings of Quran can lead to the actions and reflections of all the free people in the world for eminence and perfection. The present paper investigated the quiddity and definition of human perfection; the fundamentals of perfection and human essence capacities to reach this position; the methods to reach perfection; and the obstacles to reach, all based on the religious texts.

Purgatorial perfection is an important problem in kalam, philosophy and mysticism which drew scholars' attention from the outset. On the basis of revealed sources perfection in hereafter is a possible and undeniable event but from philosophical position it does not make sense since perfection is a sort of motion and it is nothing but gradual change from potentiality to actuality, which involves matter as substratum for potency and disposition. After death man enters purgatorial world in which there is no matter and hence no potency and change and thus no perfection. In justifying the event scholars in the domain of rational sciences focus on the nature of soul which, though in coming into being is in need and makes use of corporeal body as a means for its perfection, can survive the body and continue to grow spiritually without any form of matter as it can take place even in this world in dream in which spirit receives effusions without body. It is worth noting that other-worldly and purgatorial perfection is different from worldly one, the former being intellectual and latter practical.