The Notion of Infallible Perfect Human in the Neo-Sadra’ian Perspective (with an emphasis on the martyred Motahhari and professor Javadi Amoli’s views)

The special methodology of the Sadra’ian wisdom prepared the ground for the philosphical presentation of many theological and mystical discussions; including the discussion of “perfect human”, a term first used by Ibn Arabi in mystical books. Molla-Sadra has put forward various aspects of the status of “perfect human”, especially the infallible perfect human, in his important writings. The commentators of Sadra’ian philosophy have rather noticed this topic as well. The two great contemporary scholars, Motahhari and professor Javadi Amoli, have presented various researches with different approaches in this regard. This research tries to explain their views on the concept of “perfect human”. The three categories of “background of the term”, “definitions” and  of the infallible perfect [human] ” are discussed in this comparative study. The result of this research is that Motahhari has payed more attention to the background of the term “perfect human” and has relied on the philosophical discussions of ‘potentiality and actuality’ for his non-narrational definition of the term; yet professor Javadi Amoli has more stressed on the meaning of the term, rather than its background, and his non-narrational definitions are based on soluk (mystical conduct or manner) and mystical bases. Distinguishing infallible perfect human and non-infallible ones, the theological aspect is dominant in Motahhari’s works; thus no methodical model for the explanation of the genetic position of the infallible perfect human is seen in his works. On the other hand, professor Javadi Amoli uses mystical concepts to explain the infallible perfect human’s donated stations and genetic walayah (guardianship).