Erfaniyat Dar Adab Farsi

The concept of the "Perfect Human" holds a fundamental position in Islamic mysticism and has consistently been a subject of interest for great mystics. As the ultimate goal of the mystical journey and the realization of human perfection, this concept has been interpreted in various ways within the thoughts of different mystics. In Bayazid’s view, the Perfect Human is defined as a negative and mortal being; in Hallaj’s perspective, this mortality leads to :union:; for Shibli, it represents divine attraction; and in Kharaqani’s idea, it is expressed as serving people in the social realm. This evolution in mysticism reaches a point with Abu Sa'id, who defines the Perfect Human not through asceticism but through love, joy, and spiritual dance (sama). The research methodology of this article is descriptive-analytical, and through utilizing primary mystical sources, it conducts a comparative investigation into the thoughts of these mystics regarding the Perfect Human. The concept of the Perfect Human in the evolutionary trajectory of Islamic mysticism has transformed from personal mystical experiences to comprehensive theoretical systems, with each of these mystics offering a distinct interpretation based on their intellectual traditions and personal revelations. The findings of this research indicate that despite the apparent differences in explaining the Perfect Human, all these ideas commonly emphasize the close connection between the Perfect Human and divine truth, as well as their role in the spiritual evolution of humanity. What is the linguistic and conceptual definition of the Perfect Human according to each of these mystics?