The ultimate goal of an individual and a society is to be happy. The concept of happiness is so fundamentally important for humans that it has preoccupied philosophers, psychologists and religious scriptures both in the West and the East, for centuries.
Happiness is referred to as a spiritual state of a person in all major global religions. From an Islamic perspective, satisfaction comes before happiness. Islam tells us to be joyful and upbeat and to only see the positive. Islam is a religion of hope and joy because Allah grants us enjoyment of the soul and body both in this world and the next.
One of the key ideas in ethical philosophy is the concept of happiness. We have learned from Muslim philosophers like Al-Farabi and Ibn Miskawayh how all citizens can attain happiness or perfection by practising virtues. Muslim philosophers have developed this idea and attempted to explain it due to the significance of this topic as well as Islam's position and teachings on it.
Muslim philosophers have discussed happiness and its different dimensions during the Middle Ages. We examine Ibn Khaldun's perspectives on religion and its contributions to human happiness in this book. Throughout human history, many thinkers, especially philosophers, had delved into the issues on happiness. The classical wisdom on happiness could be found in numerous references. These references include the Qur'an, Ibn Miskawayh's Tahdhib al-Akhlaq.
This book incorporates happiness: concept and definitions, the theory of existence and perfection, the nature of human existence and perfection, what is intellectual perfection? Theoretical perfection: the ultimate happiness and the imitation DEI outlined by Al-Farabi. Ibn Miskawayh discusses about what is Happiness? And who is the Happy Man? And what kind of a man is the ideal and content one? Al-Ghazali's ethical thought, forms of happiness and pursuit of happiness, and the attainment of happiness are also part of this book.
Attaining happiness is the ultimate goal of every person. Happiness belongs to man's divine part. It is a positive emotion for becoming a good. This book also focuses on the concept of happiness and the importance of virtues in achieving happiness. Major works of Muslim philosophers (Al-Farabi, Ibn Miskawayh, Ibn Rushd, Ibn Sina, Ibn Arabi, Al-Ghazali, Ibn Khaldun, Al-Tusi, Ibn Taymiyah, Ibn Al-Qayim, Al-Razi, Ibn Kathir, Mulla Sadr, Gulen and Naraqi) related to happiness and achieving happiness are the main chapters of this book. The perspectives of these Islamic philosophers on happiness and related concepts are examined in this book, along with their arguments.
Man was made to pursue the highest level of enjoyment (sa'adah). Therefore, he ought to be aware of what happiness is and ought to strive to live a happy life. Therefore, he needs to be aware of the elements and skills that will help him find happiness. He will need to practise all the arts that will help him get there. But given that different human beings have different natures, it is not in every man's nature to know happiness or the things that make it possible for him to achieve it on his own. Therefore, he requires a mentor or teacher. Some people need more instruction and assistance, while others need less. Additionally, it's not required to learn all that's taught to you or follow all the advice you're given. Therefore, certain people require ongoing instruction and direction to persuade them to practise what they have been taught. (Kitab al-Siyasah, p.48).
It is possible to see a literal and unanimity solution to the question of happiness in Islamic philosophy, one that reflects a synthesis of temporal and eschatological bliss as well as earthly (secular) and otherworldly (holy) happiness. Eschatological happiness is supported by philosophical Islamic ethics, which regards worldly happiness as the first and most fundamental level that must be taken into account in order to cure mortal life. According to this perspective, it appears that worldly happiness is abolished because it alters the proportion between worldly and otherworldly bliss and stunts social advancement rather than boosting personal satisfaction.
Grateful acknowledgements are due to Dr. M. Manzoor Alam, Founder Chairman, Institute of Objective Studies, and to my family members, Mr. Zafar Husain (my elder brother) for typing the manuscript, Sameena Akbar (my wife), Taha Husain (my son) and Afrah Husain (my daughter); without whose support this book would probably never have been completed.
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