ভূমিকা

Shiavault - a Vault of Shia Islamic Books Religious,philosophica and Psychological Foundations of Happiness Muslim and Iranian Philosophers Jahidh (in Al-Hayawan) admits that the spiritual pleasures of the soul (quantitatively or qualitatively) are much higher than the sensory pleasures.

It can be concluded from his writings that happiness is reaching the spiritual pleasures and attaining the perfection of the knowledge and recognition, because achieving such knowledge and facts creates such a pleasure in the man's soul that the sensory pleasures are lowly and weak when compared with it (Bureau of Houzeh and university cooperation, 1998). Farabi states that one should originate and create the virtues in himself in order that he may reach happiness.

It means that one should acquire those Properties that make his recognition such that he reaches to happiness. We can call these properties as the beautiful morality (disposition) and mind power. Creating the beautiful morality and mind power is the way of reaching. to happiness.

Mind power here means those soul's properties that cause man's recognition to be good and consistent with the reality, if a person acquires the ability of desisting from the superficial Pleasure of the ugly deeds, or finds the ability of choosing the average and mean. then he has been nearer to the good morality (Fosul Montazeah). Man is usually looking for sensory pleasures and suspects that these pleasures are the aim and perfection of the life because such pleasures satisfy his urgent needs.

Since the sensible pleasure is easier to be understood and easier to be reached, they debar humans from many virtues and those things which lead man to happiness.

While considering the ultimate and coming pain of abominable conducts and indecorous acts will debar man from their immediate pleasure, and considering the ultimate and coming pleasure of the beautiful deeds, makes man to endure their immediate pains, thus, the motive of abominable conducts will be suppressed and the motive for beautiful and good deeds will be facilitated and firmed, and the way to man's happiness will be made easier (Bureau of Houzeh and university cooperation. 1998).

Farabi is of the opinion that reaching the true and real happiness is possible in the Hereafter. He differentiates the real happiness from the imaginary happiness and says that the imaginary happiness is acquired when possessing such things as wealth, esteem. etc.