Preface: The philosophy of love from the point of view of Ibn Sina and Suhrawardi
Ibn Sina emphasizes that all beings love with absolute love the absolute good, that is, the Almighty and the existence of things is due to its manifestation, and it is manifested to all its lovers according to their nature. It is an aspect that is possible, and this is what Sofia calls unity. According to Sheikh Ishraq, love has a heavenly meaning, the lower level of which leads to the earth and the highest level leads to the world of love, which is the firm position in science and transcendence. Therefore, the world of love is a rational and intuitive world. It is the interpretation of the wisdom of enlightenment that understands this world in the highest degree of intensity and power. Not only is love not in conflict with reason, but it is the child and fruit of wisdom. And in order to reach the city of love, one must seek help in the valley of love from the wisdom that is his client. Sheikh Ishraq and Sheikh Al-Rais both believe in the generalization of love in beings. Suhrawardi is associated with Ibn Sina in generalizing love. He has repeated the definition of love in his works and has mentioned natural love in some places. He does not mention rational love with this title but explicitly considers love as the only way to human happiness. Both sages have also dealt with morbid love. Ishraq does not see such an approach, but in the promise to generalize a lover, he follows Ibn Sina, and Sankhit follows Ibn Sina. And in order to reach the city of love, one must seek help in the valley of love from the wisdom that is his client. Sheikh Ishraq and Sheikh Al-Rais both believe in the generalization of love in beings. Suhrawardi is associated with Ibn Sina in generalizing love. He has repeated the definition of love in his works and has mentioned natural love in some places. He does not mention rational love with this title but explicitly considers love as the only way to human happiness. Both sages have also dealt with morbid love. Ishraq does not see such an approach, but in the promise to generalize, a lover follows Ibn Sina, and Sankhit follows Ibn Sina, and Sankhit follows Ibn Sina, and his influence can also be seen in the wisdom of Ishraq And in order to reach the city of love, one must seek help in the valley of love from the wisdom that is his client. Sheikh Ishraq and Sheikh Al-Rais both believe in the generalization of love in beings. Suhrawardi is associated with Ibn Sina in generalizing love. He has repeated the definition of love in his works and has mentioned natural love in some places. He does not mention rational love with this title but explicitly considers love as the only way to human happiness. Both sages have also dealt with morbid love. Ishraq does not see such an approach, but in the promise to generalize a lover, he follows Ibn Sina, and Sankhit follows Ibn Sina, and Sankhit follows Ibn Sina, and his influence is also seen in the wisdom of Al-Ishraq. Suhrawardi is accompanied by Ibn Sina in generalizing love. He does not mention rational love with this title but explicitly considers love as the only way to human happiness. Both sages have also dealt with morbid love. Ishraq does not see such an approach, but in the promise to generalize a lover, he follows Ibn Sina, and Sankhit follows Ibn Sina. Suhrawardi is associated with Ibn Sina in generalizing love. He has repeated the definition of love in the context of perception and has also mentioned natural love in some places. He does not mention rational love with this title but explicitly considers love as the only way to human happiness. Both sages have also dealt with morbid love. Ishraq does not see such an approach, but in the promise to generalize a lover, he follows Ibn Sina, and Sankhit follows Ibn Sina.
Keywords:
Love, Ibn Sina, Suhrawardi, Monster, Love
Introduction :
Every soul desires something that is in accordance with its nature and creates a force according to its value and talent called love. This love flows in everything. So love is all-encompassing and has levels.
Ibn Sina has considered love in various levels of existence from the weakest degree to its strongest level, that is, the obligatory existence; Love has different degrees in each of these levels.
According to him, the secret of survival and evolution is in love. In addition, he has used the mystical taste and philosophical method to prove the unity of love and lover and beloved and has been able to justify the dominance of love in a wide area of the world.
The meaning of love:
Ibn Sina says in his treatise on the nature of love: “Love, in fact, is nothing but a good deed (good and beautiful) and separate from the gentle. Accordingly, he believes that each creature finds something that is gentle and compatible. He praises, and if he does not have it, he is drawn to it, and the special good of every being is known to attain what is in fact gentle to him or what is supposed to be gentle to him.
Ibn Sina has given a definition of love in his law book, but his love in it means a kind of melancholy attachment and passion of one person to another. Therefore, in this book, Ibn Sina considers love as a kind of disease and also refers to the ways of its cure. His definition is this: “Love is a kind of melancholy-like disease in which man afflicts himself, in which the goodness and merit of certain forms and images dominate thought.”
The relationship between love and perception:
Khajeh Nasir al-Tusi, in his commentary on Ibn Sina, explains that everything that is good in him is free and chosen, and the perception of what he has chosen is called love because he has chosen. It should be added that “the intensity of love” is called love.
The more complete the perception and the more evidence of charity, the more intense the love. Complete perception does not take place unless it is fully received.
Level of love:
Talking about the levels of love in Ibn Sina’s discussions can be enjoyed in terms of levels. It has a hierarchical pleasure, and in the case of any pleasure, it is victorious and enjoyable according to its world and states. Since the relationship between lover and beloved is also a relationship of enjoyer (pleasure) and enjoyer (pleasure), the level of pleasure is also the level of love.
A) God’s love for himself: This love is the highest level of love. According to Ibn Sina, the reason for this is that God Almighty has the highest level of perception, and he also has the highest degree of perfection to the extent that he is far from impossibility and possibility, which are the source of evil. Two criteria of perception and perfection are identified. Therefore, God is the greatest lover and beloved, as well as the greatest delicacy.
Ibn Sina has explained the difference between love (in the true sense) and passion for further explanation. True love is “the joy and happiness that comes from imagining the presence of an essence.”
The more complete the perception and the more evidence of charity, the more intense the love. Complete perception does not take place unless it is fully received.
But the meaning of enthusiasm is the movement to complete that initiation when the face is realized and represented in one direction. In such a way that it is represented in the imagination and is not represented in any other way. As it happens in
It does not have a sense of representation so that due to the enthusiasm of sensory representation for a sensory matter, it is complete and complete. So every aspirant has achieved something and has not achieved anything else, but love is something else. Accordingly, God Almighty is free from enthusiasm, because nothing can be absent from Him
B) The love of the intellectual jewel to the essence of God and to its essence: This love is the second level of love.
C) The love of eager lovers: They have found and enjoyed things because they are in love, and they are suffering because they are eager. However, because these sufferings are from the beloved, they are pleasant sufferings for them
D) The love of the human population in the movement between the usurious world and the direction of Froudin
E) The love of the people who are ruled by nature
Ibn Sina believes that love is present in all beings. Mine, plants, animals, and other currents and creatures are current.
Conclusion :
Ibn Sina, according to the meaning of love, which is to consider good as beautiful and gentle. He believes that the good of each creature is to achieve what is gentle to him. Everything that has goodness in it is chosen, and its perception, because it is chosen, is called love. The intensity of love is the same as love. He also goes on to discuss the difference between love and passion.
The levels of love from his point of view are God’s love for himself, the love of the holy intellectual jewel to the essence of God and to his essence, the love of eager lovers, the love of human beings in the movement between the direction of God and the direction of descent and the love of people ruled by nature. Ibn Sina believes that the love of beauty is present in all beings of the current world.
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Maryam Momeni was born in 1970 in Tehran. She holds a degree in Literature - German language from the Melli University of Tehran.
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Professor Siavosh Kaviani was born in 1961 in Tehran. He had a professorship. He holds a Ph.D. in Software Engineering from the QL University of Software Development Methodology and an honorary Ph.D. from the University of Chelsea.
