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.

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.

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.

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.

Discussing and struggle for recognizing the humankind's existence always has been subject which occupied the elite's mind to itself.Approximately all various schools have different definition and idea about humanity and everybody have specific analysis by personal speculation.This article tries to search the Bhagvad Gita's view on humanity of mankind and deliver the accurate comparing with Moslems mystical terms.Bhagvad Gita is one of fascinating and deep masterpieces of Indian-mystical artistic work which has been written in Sanskrit language.Creation of humankind، relationship between man and God، men's chain of command،Competently man، the way to God، relationship between spirit an physical aspect of life, incarnation and chain of being have been discussed in Bhagvad Gita so that can be reconciled with Moslems viewpoint in the poetry and prose works.It is obvious that، there is deferential aspects which will be discussed by attention to Gita and Moslem's work.

The main questions of this article are as following: What is the share of Sharia (Divine Laws) in the Progression of the mystic? How much is commitment to Sharia necessary in this way? Proposing of such issues disambiguates the problem of commitment of mystics to Sharia. Due to this, first, the true meaning of Sharia is investigated and then its role in the Progression of mystics from beginning to the end is studied. As a result, it is found out that if the true meaning of Sharia is considered the most committed persons to it are true mystics that undertake it from the beginning of their Progression to the last stages of their Journey and, indeed, true mysticism and Progression are nothing but commitment to Sharia and complete obedience to it. The ones who have said other things either stated such things unconsciously or consciously and purposely to distort mysticism.

The aim of this essay, according to the importance of human education, is exploration of planning factors with regard to human education and Perfection. Therefore, the exploration of these factors based on Imam Ali (PBUH) views that are discussed in Nahjolbalaghe. This research is a basic research, that uses library documents and references, and uses qualitative method based on content analysis to explore and discuss six basic factors in education, which facilitating human Perfection course. These factors are 1) Epistemological to self-existent 2) Positive and vim come off that the self. 3) Reason and rationality 4) science and its role in education and human Perfection. 5) Self-knowing 6) Learner obligation to perfect teacher (perfect human).