The perfect man, although not explicitly mentioned in the Qur'an, but Islamic mystics, based on argument, put the theory into account. The concept of perfect man was initially introduced by Bayazid Bastami in the 3rd century AH, and was later expanded and deepened by mystics such as Mansur Khalaj and Nasser Khosrow. Ibn 'Arabi, like all Islamic mystics, part of his intellectual effort examines how he transforms a human being into a perfect human being. This article seeks to explain how full Ibn'Arabi can be into a perfect human being. This article seeks to explain how full Ibn'Arabi can be realized. The present article is based on the assumption that Ibn Arabi believed that the general man, using the concept of imagination and its mechanisms, namely, realization, admiration, and belonging, can understand the meaning of Asma al-Hassani and thereby become a perfect man. At this point, man finds the ability to understand opposites by using the mechanisms of imagination, namely, realization, admiration, and belonging; thus, by understanding the divine name, one can not only perceive the apparent contradictions in the divine names,but, by connecting to the original source, from denationalization And put all of his physical and mental faculties in one direction with the will of God alone.