happiness

The element of vitality, considering its desirable effects on human life, has always been of great interest. Vitality can be used as a tool for ethical living. Ethical life is intertwined with human and divine standards of human ideals. In religious sources, the promise of achieving complete ethical life is tied to the era of the appearance of the savior, and on the other hand, the realization of this state of affairs, in addition to the will of God, depends on human preparation. The question that arises is how to use vitality in human ethical living and prepare for the savior's appearance. The main question of this research is how to make sufficient use of the tool of vitality in ethical living and preparing for the savior's appearance. The author's hypothesis is that adequate utilization of vitality can be used in the direction of ethical living and preparing for the savior's appearance. The research has used data collection, description, and analysis to obtain an answer to the problem. The findings of the study reveal the existence of three models of vitality in the context of the Mahdi's reappearance that will lead to purposeful ethical living, hopefulness, and more. Vitality, focused on ethical living, by creating peace, contentment, hope for getting out of undesirable situations, a flexible transition from hardships, coherent adaptation, and a sense of success and progress, will prepare the ground for the expectation of the savior's appearance.

For attainment of gnosis, the mystic may experience sadness and joy corresponding to gnostic events. Upon Attar's viewpoint, sadness is neither a gnostic stage nor a status. In fact, it is an expression that a Mystic might be conditioned by all gnostic states. Like sadness, joy is also an internal state and would be inspired by God to mystic spirit. This inspiration would be drawn by mystic's awkwardness because of his enthusiasm for finding the truth and reaching the divine source. The inspiration will turn the mystin into an Avid person for bearing up under difficulties of gnosis. Therefor, sadness and joy are two gnistic subjects that Contrast with each other. This article tends to illuminate the contrast between joy and sadness in Attar's Lyrics. As a result, it is discerned that according to Attar's viewpoint on sadness and joy in various stages of Gnosis, they may be in correlation or circular relation with each other. From Attar's perspective, sadness and Joy are closely juxtaposed rather being opposed against one another. The research data have been collected by Library style and have been processed by analytical and descriptive methods.

Armstrong's and Gyatso's views are based on religious teachings and providing a spiritual idea to solve social crises and achieve happiness. This article aims to evaluate this approach under the title “spiritual lifeworld” and the question is, what are the shortcomings of their analysis of the lifeworld as a comprehensive approach to achieve happiness? Therefore, they pay attention to common issues such as paying attention to global challenges, extracting from religion and not committing to religion. However, Armstrong emphasizes living in the light of "compassion" and Gyatso emphasizes living in the light of "joy". Both of them, regarding spiritual lifeworld, believe that compassion or joy is the purpose of happiness. However, their occurrence faces at least two problems. First, in referring to religious beliefs - in proving their thoughts - they misunderstand the truth of religion. Second, their definition of happiness is incomplete, because they do not pay attention to all aspects of happiness. In their thought, happiness is reduced to ideals in worldly life or is limited to presenting positive and hopeful views against difficult life conditions. In fact, they limit happiness to social crises and neglect other human possibilities and goals.

Happiness is one of the concepts that has long been widely reflected in various Eastern and Western traditions, including in novel spiritualist currents, especially Seligman's positivist psychology. This concept, which has been mentioned and emphasized many times in the Qur'an and hadiths, is also emphasized in Ibn Arabi's mysticism in the form of words such as Sorour, Farah, Vajd, Behjat, Bast, Lezat, Showq and Rezayat (All of them mean happiness, pleasure or satisfaction), and it means the joy and heart pleasure that result from and knowledge and closeness to the right. In his works, Ibn Arabi considers one of the characteristics of true scholars as having constant happiness and continuous joy. Seligman considers happiness to be a factor in mental health and one of the desirable results of positivist psychology, and he believes that experiences containing positive emotions reduce negative emotions such as depression, despair, and pessimism and increase psychological abilities and virtues. The research method has been extracting the features of the concept of sorour (happiness) from the works of Ibn Arabi and the concept of "happiness" from the works of Seligman and then comparing them with each other. Similarities can be seen between these two views, such as: introversion, correcting the attitude towards life and paying attention to the empowerment of moral virtues and relaxing attitudes. However, there are also differences between them, including the fact that Ibn Arabi considers lasting happiness arising from the inner, spiritual and divine matter to be the result of acquiring moral virtues and resemblance to divine attributes, spiritual behavior and knowledge and closeness to the right while the concept of happiness in Seligman's thought is psychological and has a behavioristic function.

Throughout history, religious thinkers and scholars have tried to depict al-Mādina al-Fādila (utopia) as an ideal society. Al-Fārābi as one of the Islamic philosophers has introduced a model of this medina in his philosophy. The main end of al-Fārābi's political philosophy is to achieve bless from the Sharia of the Prophet (PBUH) which elevates the human soul to true happiness. Al-Fārābi's view of the al-Mādina al-Fādila refers to the same al-Mādina al-Fādila that we find in the efficiency and management of the Prophet (PBUH), and then from the Prophet, Twelwe Imams, the successors of Prophet, took the leadership of the Muslims, and in the continuation, the president of Sunnah (=Guardianship of the Islamic Jurist) took the leadership of the society of Muslims. This research, with a descriptive-analytical method and a comparative approach, tries to compare the al-Mādina al-Fādila depicted in religious texts with al-Fārābi's utopia by investigating verses and hadiths. The findings of this research indicate that the First President of al-Mādina al-Fādila is the same person as the Holy Prophet (PBUH), Mûmathel Presidents refer to the Imams of Shia, and the Sunnah Presidents can also be considered as Shia jurists who, after Mûmathel Presidents, are responsible for leading t

This research focuses on the concept of moral rationality as elaborated by Ibn al-Taymiyya and Mullā Ṣadrā. Given that moral rationalism emphasizes the coherence of action and its consequences, as well as rational principles, we aim to compare and contrast the views of these two scholars in the following ways: A) endorsing the full dependence of morality on religion, Ibn al-Taymiyya’s view is close to the so-called divine command theory (or religious goodness and badness), and in the realm of moral action, he has developed a version of religious deontologism; B) drawing upon the conceptual distinction and co-instantiation of religion and morality, Mullā Ṣadrā espoused the so-called natural law theory (or rational goodness and badness), and in the realm of moral action, he tends towards the virtue theory. However, upon final analysis, Mullā Ṣadrā's approach appears to be more favorable. This is because it recognizes the inherent value and autonomy of moral life, while also acknowledging the experiential dimensions of morality.

One of  the fundamental needs of human is happiness. Happiness has important duty in frame of psychical and social life of human and it has been important aims all of ideologies and politic social regulations of mankind. The aim of this writing is presentation social military government of present Imam as happiness and beatific military. This writing proves with studying present Imam government in narratives, Quran and intellectual cases and studying happiness factors from sociology and psychology view with method of descriptive, analytic and existence factors social happiness in present Imam government into library. In this manner be explain social happiness factors in present Imam government such as social acceptance, social partnership, social justice, social confidence, security feeling, religiousness, needs guarantee, hope to future and public satisfaction after of saying happiness.

Rumi is a prodigious verse in the breadth of thought and the power of expression. Undoubtedly expressing narrow rules and heavenly meanings in the form of anecdotes and allegories, poetry is one of Rumi's unparalleled skills. In his mystical view, Rumi describes the dimensions of life (worldly and afterlife) in the form of poetry that only general and compassionate intellect can understand. In this paper, which has been done by content analysis and descriptive-analytical method, the meaningful components of life have been explored from Rumi's point of view. Rumi collects philosophical and mystical components of life and explores them from various aspects such as material, spiritual, worldly, eternal, animal and human. This article contributes to these components and explores them from the perspective of the Mathnawi spiritual pastor. In this paper, components such as sadness, happiness, self-knowledge, death awareness, etc. are discussed from Rumi's point of view, and their role in life and their meaning in life are discussed. Perhaps it can be said that one of the most important teachings of Rumi regarding the meaning of life is self-knowledge, the purpose of our life is to know ourselves and to examine ourselves. Rumi believes that in order for man to have a correct understanding of the meaning of life, he must know himself, then he will know that existence and the God of existence are all in him, the treasure and treasure that man seeks is his soul.

For Aristotle, happiness corresponds to the highest kind of virtue. In Book I of his Nicomachean Ethics, Aristotle treats practical virtues, and in Book X, he treats theoretical contemplation as the best practice that might guarantee happiness. Thus, Aristotle might be said to have given two answers (naturalistic and theological) to the question of the nature of happiness. This is because the self-sufficient character of happiness implies its intrinsic value, and practical activities—which are deemed intrinsically valuable in Book I are treated as having secondary value, in Book X, as a means to the higher (theoretical) happiness. Some people believe that Aristotle has finally failed to remain committed to the distinction between intrinsic and instrumental good, falling into a contradiction in his definition of happiness. In this paper, in the first place, we draw on the analytic method and revisit the notion of kalon to show that the function of theoretical reason in acquisition of moral virtues goes beyond what is claimed by naturalistic readings. Indeed, happiness is fundamentally a theological property. Secondly, we outline two senses of self-sufficiency (the dominant end, and the comprehensive end) to suggest that the second sense enables us to reconcile the two notions of “being secondary or subsidiary” and “being done for its own sake,” in which case a proper reply might be yielded for the problem of contradiction.

Man’s concern throughout history has been live a happy, pure and agreeable life; an ideal personal and social life, without oppression, injustice, and associared happiness, perfection, and immortality. In Sadra's thought, man can create a pure, eternal, and agreeable life for himself in this world and the hereafter; an individual and social life, with faith, pure, and licit in this world which contributes to living a blissful, eternal, life replete with divine blessings and attaining the position of nearness to God and his good pleasure. According to Mulla Sadra, man has a worldly life, purgatory, and hereafter and real life; a life that, leads to a life superior to the life in this world. At the beginning of its formation, the soul is a completely natural and it originates from the body, and with the passage of time and through the substance movement, it reaches the stages of growth and separates from its original low level. Man can be brought nigh to God, and among his righteous servants, a perfect man and among those who have attained the station of nearness to God and his good pleasure through free will, pure nature, the nature of his God and through faith, righteous deeds and by pursuing the path of servitude to God, escaping from the material world and removing earthly limitations from the heart. This study analyzes the nature and the position of an agreeable life in Sadra's thought using an analytical and theoretical approach.

A benevolent conception of insatiable pleasures as instances of happiness, on the one hand, and anti-hedonism as the only way of happiness, on the other, have always been two controversial sides of human interactions with pleasure. In pursuit of an answer to the question of the role played by pleasures in human virtue and happiness, this research deals with the nature and place of pleasure and its relation with virtue and happiness in the view of Seneca the Stoic and Imam Khomeini. Seneca believes value and goo in themselves can only be found in virtue, and happiness consists in the virtue of knowing the true nature of things, of the fact that events are outside of the scope of our wills, and then acting upon this insight and the satisfaction thus obtained. Imam Khomeini sees the good to consist in happiness resulting from rational and theological virtues. Both intellectuals considered psychological hedonism, but they went on different paths: Seneca adopts an anti-hedonistic position, taking pleasure-seeking to be fundamentally blameworthy, such that even the little good in it should be condoned but Imam Khomeini’s semi-hedonistic theory accounts for virtue in terms of the resulting rational pleasure. In this research, we find that neither of the two views can totally reject the role of pleasure, although they both consider virtue as a value. The instrumental value of pleasure has been extensively noticed, and Stoics have also admitted the necessity of desires affecting self-protection, and have paradoxically claimed that the result of achieving virtues is the peace of mind, which is very close to the notion of pleasure.

Salvation is one of the most fundamental issues in the Abrahamic religions of Judaism, Christianity, and Islam. In these religions, God put Adam into paradise or the Garden of Eden. Adam disobeyed God's command commandment through the Devil; Consequently, he was expelled of it. In fact, all human beings descended. Hence, human being needs to be saved and return to paradise. In Islam, God has revealed the Qur'an to save all humanity. In the Holy Qur'an, the salvation of the prophets and believers is mentioned. Given the importance of salvation in the Holy Qur'an, it is obvious that it should be considered in the Quranic commentary. One of the interpretations that have examined this issue in detail and in terms of interpretation and mysticism is the interpretation of Kashf Al-Asrār Wa ʿUddat Al-Abrār (“The Unveiling of the Mysteries and the Provision of the Pious”) by Abu’l-Faḍl Rashīd Al-Dīn Maybudī. This article, written by descriptive and analytical method, explains the role of God in eternal bliss and eternal affliction‚ the relationship of obedience and sin with happiness and cruelty, the role of prophets in happiness and cruelty, and ... in this commentary. In Maybudi’s view, although God has determined the sayings and the deeds of his servants in the eternity, and creates them in the servants at the time of acting‚ the servants acquire them. Meybudi considers the same acquisition as the cause of being rewarded and punished. He also considers reward and punishment as relating to the decrees of obligation and not to the decrees of determination. In Meybudi’s view, they are based on commandment and prohibition and not on divine grace and abandonment; because determination is principle and deed is branch‚ and reward and punishment relate to the decrees of the branches and not to the decrees of the principles.

For Kant as an influential philosopher in the modern period, the question of the meaning of life is highly significant, since he provides specific and influential answers to important questions of the meaning of life in the main parts of his philosophy, that is, epistemology, ethics and the philosophy of religion. By relying on epistemological and ontological humanism in his epistemological system, Kant restricts meaningfulness to the material world and the boundaries of empirical sciences, and excludes it from metaphysics. Then, in his ethics, Kant focuses on the human being as the foundation and the end of morality, and thus, he provides moral answers to metaphysical questions about God, freedom and immortality, and thus, the religion is taken to depend on the human being, trying to de-theologize the religion by reducing it into a totally human phenomenon matching the human rationality in which God is just a servant of human tendencies. Prima facie, Kant's thought appears to construct a novel meaning for human's life, but his exaggeration in humanism and humanly interpretations of ethics and religion has led to the relativity and plurality of ethics and the religion, which leads, in turn, to their inefficiency in responding to the human fundamental questions and the true happiness, which amounts to the meaninglessness of the modern human life.

In Buddhist Tantrism mahāsukha means immortal pleasure and Supreme Bliss. This state is the highest realm of Buddhist perfection, beyond the realm of being and changing world, freed from rational thinking and the social customs and rituals. According to Buddhist Tantrism, it is possible to reach mahāsukha, through ritual ceremonies and yoga practices, both physical and sexual, so in this world all human beings, whether good or bad, superior or inferior, worthy or unworthy could attain this perfection. It seems that, the religious conception of immortal pleasure and infinite happiness in Tantric tradition roots in the fact that in Tantrism it is human beings not God that is the subject of speculation. Moreover, the body is not assumed to be degrading and humiliating but it is the sacred temple through which man can easily achieve happiness and Supreme Bliss, if he knows how to use it. Furthermore in tantric Buddhism, mahāsukha or immortal enjoyment is achieved through participating in the Enlightenment of Inherent Buddha, Dharma-kāya or Vajra-sattva, and the union of prajnā and upāya. So Buddhist Tantrism is one of the earliest esoteric traditions that tries to explain the ancient idea of eternal pleasure, a system in which the female and the male counterparts play a significant role through yogic exercises to achieve eternal bliss.

In the field of religious thought, several arguments have been made for the necessity of the religion. This paper seeks to provide a logical reformulation and an examination of such arguments by Shiite philosophers, Ibn Sīnā (or Avicenna), Suhrawardī, and Mullā Ṣadrā. They have made 5 arguments in favor of the necessity of the religion from sociality, happiness, guidance, knowledge, and care. The argument from sociality is agreed by all these philosophers: they believe that human beings are, by nature, social. Thus, they need a society and a fair law, from which they argue for the necessity of the religion. Ibn Sīnā tries to prove the necessity of the religion by appeal to afterlife happiness and misery and the claim that the only way to know, and achieve, such happiness is through a messenger from God. The other three arguments, appearing in Mulla Sadra’s works, the necessity of a divine messenger is argued for, which amounts to the necessity of the religion in order to guide human beings to the right path, to know God and His care for human beings.

This study investigates the possibility of dialectical readings of Attar and Rumi's experience of sadness and happiness. To this end, we had an effort to pave the way to understand the meaning of dialectic and dialectical intuition in Attar and Rumi's works, and claimed that their dialectical declaration came from their own dialectical worldview.
Then we studied sadness and happiness in their living world and figured out that when grief and gladness are directed toward the material world they turn out to be false sadness and happiness, and also whenever one releases his or her self from worldly and temporal attachments, all his cry and laugh, contraction and expansion, jolly and boredom and finally his sadness and happiness become a different type.
If we look at Attar and Rumi's experience dialectically, we will understand how drowning in love and living in infinity can put man in another form of life which has new flavor. With the help of this dialectic viewpoint we can find out why Attar's world is full of grief and sadness while for Rumi it is overall cheerfulness and dance.

Through Analyzing poetic imagery in Diwān-e Shams، the current study tries to investigate sorrow and happiness in Jalāl al-din Rumi’s perspectives along with their origin and status in his works. Coincidence of sorrow and happiness in Rumi’s mystical worldview result in some images which chiefly correlate with musical language and poem. There appears to be a profound relationship between content and appearance in Rumi’s poem. So، the present article examines some language elements and the order of words in his sonnets to detect origin of Rumi’s sorrow and happiness. “Mystical and ideological experiences” of Rumi may be found in musical facet and dynamic imageries of his poems. Meantime، Rumi’s happiness، intoxication and creativity are signs of his mystical maturity. The relationship between Rumi’s mystical experiences their reflection in his poems، and situations including happiness and sorrow are obvious in his poems. Reflecting on his Diwān Shams، this study proposes that Rumi express a deep sorrow in his sonnets، while applying happy music in them. He resembles body to a cage which separate people from their homeland or، as he calls، their eternal canebrake. This research argues that Rumi suggests two main perspective in Diwān Shams: the thing we are (the origin of sorrow)، and the purpose of our being (the origin of happiness). In this book، these two views are presented beside each other.