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Copyright of Iranian Journal of Educational Research is the property of University of Hormozgan and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Objective: A perfect human being is a definitive representation and a reflection of the entirety of God's essence, and attaining this esteemed status is achieved under the auspices of education. The aim of this investigation is to scrutinize the framework of model education founded upon the components derived from the Quran. Methods: This study is qualitative in nature concerning its type, and practical with respect to its objectives, as it endeavors to formulate a paradigm for discerning the elements of an ideal human being as articulated within the verses of the Qur'an. Methodologically, it adopts a descriptive-analytical and inferential approach of a comparative nature. Following extensive theoretical and bibliographic research, coupled with the examination of Quranic exegeses and profound contemplation on the interpretation of the Quran, as well as the categorization of data pertinent to the exemplary human being, a comparative conclusion has been drawn. Results: The outcomes of the research encompass seven distinct attributes, namely: divine description, caliphate, Imam, knowledge, power, servitude, and sincerity, culminating in the identification of ten exemplary attributes that contribute to the formation of a model, which include: Alim, Rahim, Rauf, Sabour, Halim, Sattar, Ghafar, Shakur, Aziz, and Hamid. Conclusions: The insights derived from this investigation possess the potential to enhance the pedagogical literacy of educators engaged in exemplary education.

This study is based on the work published by Cengiz Gündoğdu titled Hacı Bektâş-ı Velî ve Kâmil İnsan-Fâzıl Toplum Paradigm. Bektashism is one of the formations that has had a profound impact on the religious, moral, mystical, literary, cultural, political and military structure of Turkish society since its first emergence. There are very few primary sources on the life, historical personality and teachings of Hacı Bektâş-ı Velî, the Pīr of Bektashism, in the ancient period. In this study, the author aims to draw the general framework of the phenomenon of Bektashism within the scientific principles, and in realizing this goal, he has made a rich literature review that can help to understand Hacı Bektaş-ı Velî and his teaching, which is presented in its historical, spatial and contemporary dimensions. The author has carried out an objective reading of the information he has obtained from these sources, resulting in a meticulous, academic work of 440 pages.

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Islamic mystical doctrine of the perfect human (al-insān al-kāmil) – whose bodily existence is deemed to mark the culmination of the cosmic process of divine self-disclosure – has had a lasting impact on Sufi thought and practice from the late medieval period onwards. It has also filtered into the wider culture of the Muslim world, including most notably the political theology of South and Southeast Asia. Strikingly esoteric in character, this theory forms the linchpin of the complex and highly influential system of philosophical Sufism developed by the thirteenth-century Andalusian mystic Ibn ʿArabī and his followers, for whom the perfect human is the endpoint of the spiritual path, the summit of the Sufi hierarchy, and the final cause of God’s creation insofar as he manifests the divine treasures that would otherwise have remained hidden in God’s unmanifest Essence. The present article begins with an exploration of the scriptural elements and philosophical antecedents – from the concept of the microcosm to Aristotelian teleology – underpinning Ibn ʿArabī’s classic depiction of the perfect human as a mirror in which God’s attributes are reflected. This is followed by an investigation of the key roles this theory plays in later Sufi discussions of metaphysics, spiritual realization, and theological anthropology, in which the perfect human’s metaphysical essence is the boundary between the divine absolute and the determinate realm of creation. Drawing on primary sources in Arabic, Persian, and Ottoman Turkish, the article examines how Sufis use the concept of the perfect human to develop a metaphysical understanding of the rank and status of the Prophet Muḥammad, as exemplified most famously by ʿAbd al-Karīm al-Jīlī’s al-Insān al-kāmil fī maʿrifat al-awākhir wa-al-awāʾil (The Human Who is Perfect in the Knowledge of Things Last and First). It considers the extent to which Sufi authors conceive of the perfect human as an entity that, in essence, transcends gender. It also offers an analysis of Ṣadr al-Dīn al-Qūnawī’s portrayal of the degrees of theosis beyond human perfection, before ending with an investigation of the perfect human’s historical impact on Muslim political theology.

This article explores the essence of the human (insān) as it is understood in Twelver Shīʿī philosophy and mysticism. It presents a Shīʿī philosophical elucidation regarding the possible existence of extraterrestrial intelligent lifeforms and what their relationship with "humanhood" might be. This line of reasoning is presented with a general sketch of how, in Shīʿī Islamic thought, a "human being" is characterized by specific traits and the relationship of human beings with the archetype of the Perfect Human (al‐Insān al‐Kāmil). Following this is a review of Shīʿī Imāmī traditions regarding extraterrestrial intelligent life and the plurality of worlds. This sequence ultimately allows for a unique analysis of humanhood according to the Shīʿī philosophical viewpoint and helps determine if the term "human" can be used for other intelligent beings with similar ontological features and intelligence levels. [ABSTRACT FROM AUTHOR]

In Islamic tradition, the concept of "perfect human" or, in its traditional expression, "al-insan al-kamil" essentially refers to a person who has adopted a lifestyle in line with the revelation and has an exemplary, ideal, competent, mature personality for that purpose. Based on this general framework, the issue of the perfect human being in Sufism has generally been interpreted in two ways: The first refers to a person, who is moralized with the morals of the Qur'an, which means mature or ideal human being used in daily language, and known as ahl al-hal or ahl al-dil in Sufi circles; the others are the haqiqat al-Muhammadiyya and dawriyas approaches. Among these approaches, the main purpose of the study is to reveal the influence of the haqiqat al-Muhammadiyya on Anatolian Islamic understanding and economic life by examining the views of the leading Sufi scholars Cili and Mawlana, and some other scholars whose books are widely known. According to this understanding, the real and even the only perfect human being is the Prophet Muhammad. Because God created Him before anything else, and all creatures emerged from this truth. But it should be noted that a significant part of the Sunni Islamic scholars opposed the understanding and belief of the Prophet on the grounds that it would deify him, and they even warned that it could lead to negative consequences in terms of theology. When such a human model is transferred to social and economic life with its real context, the insurance of the peace, welfare and happiness of the society will be the perfect human himself. [ABSTRACT FROM AUTHOR]

Research on Islamic studies will always continue and will continue to grow. This paper compares Abdul Karim al-Jili's and Jean Piaget's thoughts on the perfect human, especially in the tasawwuf. Al-Jili divides the levels insan kamil into three stages: al-bidayah, at-tawasuth, and al-khitam. From each step of becoming an ideal person, there is a part of the stage that humans must go through mujahadah, riyadoh, ma’rifat, mortal', musyafah, and musahadah. Meanwhile, to achieve Piaget's theory emphasizes the learning process according to the pattern of individual cognitive development stages. According to Piaget, the learning process consists of three steps: assimilation, accommodation, and equilibration. In practice, there are at least six methods applied in shaping human behavior: right ways (uswah hashanah), training and habituation, taking lessons (ibrah), advice (mau’idzah), discipline, and independence.

Din, düşünce, sanat, edebiyat, müzik, hikmet, irfan ve felsefe gibi alanlardaki yenilikler ve ortaya çıkarılan ürünler, insan medeniyet destanının ortak ürünleridir. Bu ürünlerin tamamına yakını, tarih boyunca insanlığın ortak mirasına dayanan zincirleme ve birikimli çabalarının sonucudur. Yine her düşünür kendinden önceki düşünürlerin mirasını yorumlayarak, yenileyerek, güncelleyerek ve eklemeler yaparak kendi düşünce sistemini kurmuş ve temellendirmiştir. Nitekim her ardıl, selefinden aldığı güç ve ilhamla yola çıkmış, eleştiri ve katkılarıyla önceki medeniyetlerin mirasını temellendirmiş ve derinleştirmiş ya da rotasını ve kıblesini değiştirmiştir. Bu bakımdan her bilge insanlığın medeniyet destanının devasa birikiminden oluşan "filin sırtındaki serçe" olduğu ifade edilmiştir. Çünkü insanın derinliklerinde asla sönmeyen metafizik aşk ateşi, onu doruklara çıkarmaya, insanüstü mitolojiler üretmeye, mitik karakterler yaratmaya, ilahi niteliklere bürünmeye, mükemmel insan veya tanrısal idol ve peygamber karakterler yaratmaya yöneltmiştir. Bunu başarmak için insan, Tanrı’ya öykünmüş, bu soğuk ve karanlık yeryüzünde bir nurlu âlem, bir güneş şehri, bir kutsal harem, bir ideal yer, bir erdemliler şehri (el-medînetü’l fâzıla) veya Tanrı şehri kurmaya teşebbüs etmiştir. Bu çerçevede İran tarihi, dini ve entelektüel açıdan incelendiğinde, insanın bu metafizik aşkı sayesinde İran’ın köklü ve arkaik bir geleneğe sahip olduğu görülmektedir. Bu köklü geleneğin büyük kriz ve şoklarda dahi varlığını koruduğu, tüm kesinti ve kopukluklara rağmen geleneksel İran ruhunu kaybetmediği anlaşılmaktadır. Geleneksel İran bilgeliği gömlek değiştirerek, her değişim ve dönüşümde kendini yenileyerek ve güncelleyerek, ancak her zaman geleneksel ruhunu besleyerek ve ana kodlarını koruyarak bunu başarmıştır. Nitekim İran, dünya fatihi İskender'in yaydığı Yunan felsefesini Helenizm'e, haşin Moğol şahlarını mutasavvıflara, Tanrı merkezli güçlü Sami geleneğini insan merkezli Arya geleneğine, Sami peygamberlerini efsanevi Arya peygamberşahlarına çevirmiştir. Bu çerçevede İran bilgeliği, Zâl'ı Ali'ye, Hüseyin'i Rüstem'e, Turan savaşlarını Kerbela edebiyatına ve son tahlilde İslam'ı Şiiliğe dönüştürerek kendi geleneksel kodlarına dayalı bir İslam-i İrani kurmuştur. Bu makalenin konusu Kadim İran mitik ve dini geleneğinde geçen insan-ı kâmil örneği Keyhüsrev’dir. Tanrısal karizma, görkemli nur ve büyülü doğa olarak ifade edilen hurra sahibi İranlı mitik peygamberşahların en önemlisi kabul edilen Keyhüsrev’in özellikle Zerdüştîlik ve İşrâkîlik metinlerinde kazandığı merkezi konumun çalışma boyunca izi sürülmüştür. Bu çalışmada fenomenolojik metot takip edilmiş ve her iki dinsel ve düşünsel ekolün ideal insan-ı kâmil portresini teşkil eden Keyhüsrev’in karakteristik nitelikleri ortaya konmuştur. Çalışmanın amacı Zerdüştîlik ve İşrâkîlik ve Zerdüştîlikte yetkin insanın en önemli örneği sayılan Keyhüsrev’in niteliklerine dikkat çekerek ezeli ve ebedi hikmet (el-hikmetu’l ‘atika, el-hikmetu’l ezeliye), ezeli maya (el-hamiretu’l ezeliye), aşkın bilgelik (el-hikmetu’l mute’aliye) ve değişmeyen hakikatin (el-hakikatu’s sabite) zamanlar üstü ruhunu yakalamaktır. Bu çalışmanın sonunda, sahip olduğu tanrısal karizma (hurra) sayesinde Keyhüsrev’in hem dünya yönetimini hem de manevi hükümranlığı birleştiren bir peygamberşah, nur-i Mumammedi taşıyan bir insan-ı kâmil, bütün zamanların yöneticilerine örneklik teşkil eden ideal bir hükümdar olduğu sonucuna ulaşılmıştır. Bu çalışmayla, Keyhüsrev’in doğum öncesinde yaşadıkları, doğum sonrası başına gelenler, yetişme şekli, hükümdarlığa geliş biçimi, adil ve başarılı dünya yönetimi gibi maceralarla dolu hayatının yanı sıra, özellikle güç ve iktidarın zirvesindeyken uzlete çekilmeyi iradesiyle seçmesi ve göğe yükselerek miraçla gözlerden kaybolması, onu, ölümlü insana ölümsüzlük yolunu göstermiş olan tarihin en cazip ve en sıra dışı karakterlerinden biri haline getirdiğine ışık tutulmuştur.

The reflections of the belief of tawhid in tasawwuf thought are encompassing the existence, the universe and life in every way. While the schools of kalam emphasize the idea of the unity of God as a deity, it is seen that in tasawwuf and especially in the Akbari tradition, the acceptance of Allah as one in His essence as well as in His actions and attributes is emphasized. According to this, the real cause of everything that happens in the universe is Allah. Good, bad, blessings and troubles are from Allah. Troubles and calamities in worldly life can only be read and interpreted correctly with the consciousness of testing and the morality of rida. According to the sheikh, a person who wants to attain divine rida must learn the substance of patience and gratitude and transform them into morality. For this reason, it is important to continue fighting against the nafs and continue with dhikr. [ABSTRACT FROM AUTHOR]

The concept of individuality is a concept that contains the entire logic of the truth of creation/existence. The last chapter of Muhyiddîn Ibn al-'Arabî's Fusūs al-hikam, one of the most fundamental works of Sufi history and thought, devoted to the Prophet Muhammad, explains that Muhammadan wisdom is the wisdom of "individuality". While the Creator-creature relationship that emerges with creation is seen as a dual communication process, as Ibn al-'Arabī expresses it with the word pairs Hak-halk, Rab-sul, or kadîm-hâdis, the Prophet Muhammad, who is the perfection of being, the "true" human being, and to whom the wisdom of individuality has been made unique, unites the duality of the Creator and the created as the third element and makes the Truth fully manifest. When the Being that is revealed through creation is considered within the framework of the concept of individuality, it is seen that the source and target of this "becoming" is the human being, who is the human being who is the embodiment of the Truthfulness of Muhammadiyya. Thus, the goal of creation is realized through individuality through the human being, in whom existence finds its perfection.

Research on Islamic studies always continue and will continue to grow. This paper compares Abdul Karim al-Jili's and Jean Piaget's thoughts on the perfect human, especially in the tasawwuf. Al-Jili divides the levels of insan kamil into three stages: al-bidayah, at-tawasuth, and al-khitam. From each step of becoming an ideal person, there is a part of the stage that humans must go through mujahadah, riyadoh, ma'rifat, mortal', musyafah, and musahadah. Meanwhile, to achieve Piaget's theory emphasizes the learning process according to the pattern of individual cognitive development stages. According to Piaget, the learning process consists of three steps: assimilation, accommodation, and equilibration. In practice, there are at least six methods applied in shaping human behavior: right ways (uswah hashanah), training and habituation, taking lessons (ibrah), advice (mau'idzah), discipline, and independence. [ABSTRACT FROM AUTHOR]

Copyright of Sakarya Journal of Economics / Sakarya Iktisat Dergisi is the property of Sakarya Journal of Economics / Sakarya Iktisat Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Felsefelogos is the property of Felsefelogos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Always intellectuals and thinkers of different schools have provided elements to illustrate the image of the perfect man. Abraham Maslow one of the founders of humanistic psychology, presents some properties for his desired perfect human which interprets him as a self-actualized person that according to his view, it is true about most of the successful individuals. Rostam is one of the most successful and prosperous personages in shahnameh and the main elements of specialto the self-actualized individuals of Maslow can be retrieved in their thoughts,Behavior andhisspeech. In this article, at the beginning, we introduce Abraham Maslow and the self-actualization theory and its elements and then in the main section of the article, we describe and analyze the character of Rostam (relying on the story of Rostam and Esfandyar) according to the introduced patterns. In fact, this article introduces Rostam as an Iranian pattern for this theory which was documented by some examples and evidence from the story of Rostam and Esfandyar. In fact, it seems thatin thedesign of thisstory which is the last serious presence of Rustam on stage, Ferdowsi has asked to show Rostam superiority in Body, spirit and character.

The holy Quran has expressed the infallibility of the holy Prophet(pbuh) in several verses. Nevertheless the purportedly rebuking verses are mutually exclusive with this fact. Islamic theologist have accepted the issue of infallibility although they have debates on its limits. Allameh seyyed heydar amoli , the eighth century shia mystic and the interpreter of Ibn Arabi's works by denoting the theory of the perfect human to the holy Prophet(pbuh),has gone further than the theologians concept of infallibility. Considering the different layers of meaning for quran, he has reached a more profoung understanding of the rebuking verses and its relation to the infallibility of the holy prophet. In this article amoli's viewpoints have been categorized in six groups and it is possible to conclude that in most cases his interpretation of these verses is that they are purportedly addressed to the holy prophet but actually meant for other muslims. According to him, the holy prophet's supplications for blessing does not imply that these verses are addressed to him or that he has performed any sin, but these can be considered as negletion of what was better to do (tark ula).

This paper discusses the functions of traditional Malay literature as a platform for generating knowledge to contribute towards human civilisation and fulfil his/her responsibility as Allah's representative on earth. The traditional Malay literature is rich in knowledge of various types. Consistent with the goal to produce a perfect human, knowledge is important to produce individuals who successfully achieve real perfection either spiritually or physically. Data studied involves a multiple genre of traditional Malay literature produced or copied from the 15th to 19"' century including Sejarah Melayu (Sulalatus Salatin), Hikayat Raja Pasai, Syair Perang Siak, Syair Perang Mengkasar, Hukum Kanun Melaka, Taj al-Salatin, Bustan al-Salatin, Sirat al-Mustaqim, Sabil al-Muhtadin, Syair Perahu, Syair Dagang, Surat al-Anbiya, Hikayat Abu Syahmah and Hikayat Ibrahim ibn Adham. In establishing the functions of traditional Malay literature as a platform for generating knowledge, this study applies Syed Muhammad Naquib Al-Attas's (2001) framework on adab. The study demonstrates that traditional Malay literature has played an important role of generating knowledge towards producing a noble, well-balanced individual, spiritually and physically, in this world and the hereafter. Traditional Malay literature is apparently conceived by its readership as providing enlightening principles in seeking a guided relationship both with their Creator (hablumminaLLah) and fellow human beings (hablumminannas) as well as explicating the divine puiposes of every living human being in this world to become His vicegerent and servant. Knowledge contained in this traditional literary text could produce a perfect human being that has the ability to fulfil his obligations as Allah's representative on earth and His righteous slaves. [ABSTRACT FROM AUTHOR]

There is important place of logic among the Islamic sciences from the beginning of time. Some scholar has different provisions due to some issues and recourse of the logic. Ibn Sina and Farabi who transferred the logic to Islâmic sciences, didn't give a religious judgment on the logic. But later, some fatwas have been given about of logic drawbacks. As İbn Teymiye, İbn Salah, Nevevî scholars saw the logic as a problem but Gazali claimed that logic is obligatory education. Logic education has been proposed an essential component in recent times. Even if, some scholars have argued that logic should be included in the curriculum of formal education. One of the Ottoman Logician Abdullah Enverî made original contributions in this field. He tried to establish in order to prove necessity of logic religiously how overlap rule of logic and Islâmic tenants. Enverî, said that logic is a measure of strong faith and accurate knowledge. According to him, logic is a knowledge system, firstly serves to formation of accurate faith and then right thinking and strong belief. Without accurate knowledge, genuine science, sturdy thinking and perfect human can't occur. In this article, the relation of logic-religion in Abdullah Enverî's thought and important of logic is discussed. The original books of Enverî have been used in this study. [ABSTRACT FROM AUTHOR]