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The Perfect Human in Terms of His Relationship… M. M. Khalfan et al (5
indeed encompasses all things in employs it sometimes to signify the
knowledge” (The Quran, 65: 12). In same (The Quran, 11: 17). Just as the
citing this verse Tilimsānī draws our Quran is al-Kitab al-Tadwinia (written
attention to the reality of Sarayān book) sent by God, the universe is a
(permeation) in the Quran. Thus, when Divine Book too because it consists of
one attains his perfection, he sees Divine Words, which are existents that
himself unfolding as the heavens and emanate from God. The Perfect Human
the earth unfold and realizes that his being, likewise having united with the
power and knowledge as mentioned by Divine Names unfolds the words of
the verse are not different from God’s God which are the existential entities.
(Tilimsānī, 2007, p. 251). In reality, he discloses himself as God’s
• The Holy Quran says, “…and their ontological scripture. Just as God
footprints, and We have recorded discloses Himself through His written
everything in a clear writing.” (The and cosmological scriptures, the Perfect
Quran, 36: 12). Human being likewise discloses
This verse alludes to the reality that Himself in these two forms.
the Perfect Human Being ontologically In several narrations from the
and epistemologically comprehends Household of the Prophet, Imam in
everything. The phrase Ahsaynahu the Quranic verse 36: 12 is interpreted
which literally means ‘Addadnahu (we as the Divine Guide who is the Perfect
enumerated) (Ṭabarsī, 1993, Vol. 8, p. Human being par excellence. In his
654), signifies comprehension and Tafsīr al-Ṣafi, Fayḍ Kāshānī narrates a
encompassment (Ṭabāṭabāʾī, 1970, Ḥadīth from Imam al-Baqir, from His
Vol. 19, p. 180), which in its accurate father, from His grandfather Imam
sense means both epistemological as ‘Ali who said, “when the verse
well as ontological encompassment. “…and we have enumerated
In other words, the Perfect Human everything in the manifest Imam”
being ontologically possesses (The Quran, 36: 12) was revealed to
everything. the Apostle of God, Abu Bakr and
As for the word Imam in the verse, ‘Umar stood and asked the Prophet,
it is rendered as ‘a book of guidance’ “O Apostle of God, does this [i.e. the
(Qommī, 1984, Vol. 1, p. 360; Suyūṭi, word imam] refer to the Torah?” The
1983, Vol. 5, p. 261), because it is an Apostle of God replied, “No.” So they
object of attention and intention (Ma asked, “Therefore, does it refer to the
Yutawajjahu Ilayhi wa YuqÒad) Gospel?” The Prophet said, “No.” So
(Mustafawi, 2006, Vol. 1, p. 149). they asked, “Then is it the Quran?”
The Holy Quran also explicitly The Prophet said, “No.” Thereafter
