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The Meaning And Experience Of Happiness In Islam
In the perspective of Islam, Happiness is expressed by the term sa’adah, and it relates to two dimensions of existence: to the hereafter and to the present world. Since the self is intimately involved in a dual aspect of body and soul, it is described on the one hand as the animal soul and on the other hand as the rational soul; and its destiny in the attainment of happiness here, and of ultimate happiness in the hereafter, depends upon which aspect it chooses to align itself with in a preponderant way. It is defined on the one hand as the soul of the beast (al-nafs al-hayawaniyyah) and on the other hand as the logical soul (al-nafs al-nigah) because the self is profoundly involved in the aspect of both body and soul; and its fate in achieving happiness here and the happiness of the hereafter, depends on which aspect it chooses in accordance with the more essential means. Both forms of influence or faculty are (quwa).
The second level of satisfaction is the planning for the third period of the hereafter, where God’s view is the highest level. In the consciousness of true believers through the years, there is no shift in the nature and perception of this happiness. We have addressed the nature and perception of pleasure briefly, but comprehensively and explicitly, as it is understood in human consciousness as he submits to God and adheres to His guidance. Happiness, we say, is related to worldly, secular and even the afterlife. Since religion is fundamental in its relationship with man and his well-being, the meaning of religion is first explained followed by a brief outline of the nature of man and the psychology of the human soul derived from reason and Revelation. As a prelude to the explanation of the nature of happiness defined here in the opposite situation, we state that the proper activity for man is the excellent activity of his body and soul in accordance with the reason aided by Revelation.
Virtuous activities are defined not only in terms of philosophical welfare, but also in terms of rearranging them with the conceptual concept of religious welfare described as external and internal. In determining happiness in terms of its opposite, other related terms describing happiness and misery are brought into focus and explained. We do not restrict our understanding of happiness only to the domain of temporal, secular life; for since we affirm that the relation of happiness to the hereafter has an intimate and considerable bearing upon its relation to worldly life, and since in the former Case it is a spiritual and permanent condition, there is, even in its temporal and secular involvement, an element of happiness that we experience and are conscious of and that once attained is permanent. From the foregoing brief but comprehensive exposition of the meaning and experience of happiness in Islam we derive conclusion that happiness in this life is not an end in itself; that the end of happiness is love of God; that in worldly life two levels of happiness can be discerned.
There is no change in this meaning and experience of happiness in the consciousness of genuine believers throughout the ages, we have discussed briefly but comprehensively and in a straightforward manner the meaning and experience of happiness as known in the consciousness of man when he is submissive to God and cleaves to His guidance. In defining happiness in terms of its exact opposite, other related terms describing happiness and misery are brought into focus and explained. The explanation is made more meaningful by making comparative analysis of certain salient features of Aristotelian and mod- earn Western conceptions of happiness with the Islamic conception of happiness in order to show significant divergences between the former and the latter. As to the knowledge of God it means the knowledge of who of happiness in worldly life, love of god (mahabbah). The attainment of happiness in this life and ultimate happiness in the hereafter. happiness in this worldly life and ultimate happiness in the These activities of the soul or self imply a prior condition of consciousness in the soul of the truth that comes here must mean, among other possible meanings, unconsciousness of the rational soul of itself, and consciousness It is this condition that we believe to be the reason for their need of perpetual purging of the soul by means other than remembrance of God, such as by means of various forms of art and there is no change in this meaning and experience of happiness in the consciousness of genuine believers throughout been no change throughout the ages in the meaning of happiness in Islam, A general definition of happiness is set forth.
The Qur’an relates how Satan tempted Adam, disobeyed God, and permitted Satan to seduce himself. However, aware of their mistake, Adam and his consort, unlike Satan, accepted their sin, were filled with sorrow at their own cruelty to themselves and sought the grace and redemption of God. They were all forgiven, but were called down to this planet along with Satan to live a life of trial and tribulation. God promised Adam and his offspring that guidance will come from Him and that whoever seeks His instruction would not go astray or slip into misery; but whoever ever turns away from recollection of Him would undoubtedly live a wretched life assaulted by doubt and the height of inner tension-need by ignorance to the facts and the fact of their plight.
Also, we said that it is remembrance of God that brings about the state of tranquillity in the soul; and that this and other virtuous activities imply a prior consciousness in the soul of the truth that comes from divine guidance. This consciousness arises as certainty (yaqin). There can be no consciousness of certainty of the truth in the soul when that soul has forgotten itself, that is, when its rational aspect has been suppressed by its animal aspect such that it becomes conscious only of its involvement in its bodily faculties and the pleasure and amusements of worldly life, or the pursuit of secular philosophy and science and contemplation of facts derived from them, or even of both together. This is why the Qur’an warns that those who forget God will be made to for- get their souls or their selves. 98 The forgetting of the self here must mean, among other possible meanings, unconsciousness of the rational soul of itself, and consciousness only of the animal soul which inclines toward the satisfaction of bodily desires.
In conclusion, happiness is when there is balance between what you believe, what you say and what you do.
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