aid that a perfect being is he who gets maximum benefit from nature which is external to him? But this is wrong for two reasons:
Firstly we do not define other things in this way. We do not say a horse is perfect merely because it gets the highest benefit. We should consider its own particular qualities and assets. We do not think a horse perfect because of eating a large quantity of fodder. Nor do we call an apple perfect because of its getting more air, water and light. Secondly, it is hard to conscientiously agree that the most perfect man is one who benefits most from nature For it implies that a defective man is he who benefits less or least!
Let us compare two human beings: Muawiyah enjoyed maximum benefits in his eighty years of life. He was ruler of Syria for forty years (Twenty years as a powerful governor, and another twenty as a powerful Caliph).
Then there was Ali (a) who lived an ascetic life, with a philosophy for it, whether this philosophy was to be free, or generous or humane, or not to be taken in by the world, but to give his heart to spiritual things, Whatever it was, his share of this world’s gifts was a few loaves of bread, Should we then call him imperfect on account of his benefiting least from the world?
If we say this, we are making out man to be less than an animal, for, we do not evaluate any animal by the standard of its benefiting from the world, even though some people have no other thought but this in evaluating human beings. But there is no one who believes this to the extent of negating every spirituality.
Here another point comes up, that is, if such benefiting is not human perfection in this world, what about the next one? This would mean the perfection of man is to deserve and benefit from God’s gifts. However, this is not possible in its utmost measure in this world, so people pray for securing maximum benefit in the next world. In speaking of such worship, Ibn Sina (Avicenna) says; “For such men worship is like working for which a wage is expected so that, without that wage, there would be no willingness to work.”
From the viewpoint of Islamic logic, such a belief would mean a deficient kind of worship, to show devotion and worship only in order to be rewarded in heaven, There are many references to this by the Imams (t) such as this: “Those who worship for fear, act like slaves fearing their master.”
Similar are the words of Ali (The Nahj ul Balaghah, Wisdom 229: “Some worship God for the sake of their desires, and that is merchants’ worship; some worship for fear, and that is slaves’ worship; and some worship out of gratitude and that is the worship of the noble,”)
Again, in another saying, Ali (a) is even more explicit: “O God, I do not worship you for fear of your Fire or for cupidity in desiring heaven; I worship you because you are worthy of it.”
Therefore, it is not right to think of human perfection as the ability to secure maximum material benefits, even by negating every virtue in this world, or to postpone such benefits to future life. There are various materialistic views all of which end with the idea of benefit, Spiritual views are of the following types:
1) The first and perhaps the most important is the view of the gnostics concerning “Perfect Man .” Their view is derived from various religions They are inspired by ideas, such as ‘Adam’, ‘Prophets’, ‘Saints’ and the ‘Perfect Man’ like the “awaited Mahdi” . Mackinion has written a book entitled “Perfect Man in Islam” which has been translated into Arabic by Abdur Rahman Badawi, In it he says: “The theory of perfect man is not a Hellenic bequest, for, Greek philosophy has said nothing of it . “
In the Islamic world this topic has been presented by the Sufis, and especially by Mohuyuddin Arabi. There are similar books by Abdo-Karim Deylami, Aziz-el-Din Nasafi, and a Sufi poet called Sayyid Muhammad Bururgedi. The gnostics have a clear view about man’s perfection and a perfect man, which may not be wholly acceptable to others, but they offer it with a decisive finality.
They believe that there is one truth and that is Go