Extended abstract
In this article, we intend to analyze and represent the views of the Sheikh and the leader of Muslim philosophers about happiness and happiness. We think that Ibn Sina's drawing of happiness can be the basis for explaining the "theory of happiness" based on Islamic philosophy. In other words, the opinions of this great philosopher are not only important for familiarizing with the philosophical view of happiness, and in this way, he provides us with valuable teachings; Rather, it will be helpful in terms of obtaining the fundamental foundations necessary for the explanation of the theory of happiness, which is something that is greatly needed by human societies today. The research method is such that questions such as "What is happiness?", "Why and how should we be happy?" And "What is the relation of this happiness with the theory of self?" Provide the background for the desired answers. There is a deep connection between the issue of happiness, happiness and the issue of a person's soul (speaking soul); Because in fact, happiness is what a person achieves and understands, becomes happy and happy and achieves lasting peace; For this reason, it is necessary to discuss the "soul and its powers" and "perception and its types", along with explaining the meanings and concepts related to "happiness" and related to it. Ibn Sina considers pleasure to be the perception of good and perfection on the part of Madrek. Such a perception is associated with happiness because the achievement of pleasure requires the achievement of sensual and physical happiness. All pleasures related to the body, such as the pleasure of seeing a beautiful sight or eating a sweet, or the death of the wrongdoers, or the company of the good, lead to such happiness. Considering the connection between pleasure and happiness in the sense that wherever there is pleasure, there is happiness and vice versa, some believe in the equality of these two concepts. From Ibn Sina's point of view, happiness is one of the passive emotions. And since the levels of perception are divided into four categories: sensory, imaginary, illusion and intellectual, therefore the levels of happiness can also be classified into these four categories. Sensual happiness can be understood with the five external senses, and it is the desired external tangible perception that causes happiness in humans. Imaginary happiness is also the pleasure of the five tangible things, which also causes imaginary happiness, such as remembering previous happiness that has been separated from external possessions, but the feeling of happiness still remains, and this is an imaginary thing. Illusory happiness is also the result of the perception of an illusory matter that has been created in an illusion, such as when the force of fear reaches a group that it has dreamed of or something that it remembers, and as a result, an illusory happiness is obtained from it. The final order of happiness is intellectual happiness, which is created from rational forms in humans. This type of happiness, unlike the other three types, which can be accompanied by some degrees of pain perception and as a result, sadness, will not be accompanied by sadness because there will be no perception of pain. As a result, this type of happiness has absolute purity and perfection. The main example of this type of happiness is the perception of the divine nature of oneself, which because its causes are permanent and inherent, the resulting happiness will also be permanent. The general rule for determining the amount of happiness here is that the higher and more unmarried the person belonging to happiness, the more complete and higher the resulting happiness will be. Among the most important results of this research is that, firstly, the soul has two driving powers (A'alamah) and evidence (Alamah). The perfection of the working power is that the intellect of man finds control over the supernatural powers (lust and anger) so that it is created in the soul, and the perfection of the power of knowledge is that the human being becomes equivalent and equal to the universe in his intellect and thought. Secondly, when a person attains [the authority of stilaiyeh], he has a mastery based on which the actions issued by him appear with the beauty of moderation and far from extremes. We call such a person a moral person. Thirdly, happiness, which is desirable in nature for all human beings, is the same as Bhjat and Sarwar, which is a perceptual state (spiritual-psychological) and is of the type of present perception towards the mild matter. Fourth, the pleasures that are the basis of happiness are divided into three types: sensory pleasure, imaginary pleasure, and intellectual pleasure. According to Ibn Sina and all Islamic philosophers, the fifth highest pleasure is intellectual pleasure. Sixthly, turning to intellectual pleasures, in addition to ensuring the true happiness of man in the world of the hereafter, which is the world of immortality and survival, brings him peace and happiness in the field of life's challenges in today's world.