Document Type : Original Article
Authors
1
Gilan University, Faculty of Literature and Human Sciences, Department of Persian Language and Literature
2
Associate Professor of Persian Language and Literature, Faculty of Literature and Humanities, University of Guilan, Rasht, Iran
3
Associate Professor of Counseling, Department of Educational Sciences and Counseling, Faculty of Literature and Humanities, University of Guilan, Rasht, Iran
10.30465/lir.2025.48998.1869
Abstract
Introduction
Happiness is one of the positive emotions that humans have taken many paths to achieve, and thinkers and elders of every nation and ethnic group have always discussed and studied this concept and have conducted extensive research. Among these sciences are positive psychology and mysticism; positive psychology is a branch of psychology that pays special attention to happiness and considers it to have three components: 1- positive emotions, 2- fascination, and 3- meaning (Rashid and Seligman, 2013: 125). Seligman (2009) also considers happiness to have two natures: pleasures and satisfactions. Some components of happiness in positive psychology can be compared with happiness in the perspective of Islamic mystics, including Khajeh Abdollah Ansari. In his thoughts, by establishing a connection between Sharia and Tariqat, Khwaja has reconciled Sahu and Sukar with each other and has used happiness as an important factor for achieving educational goals, such that a significant part of his ideas in Manazil-ul-Sa'irin belong to happiness and its manifestations. The aim of the present study is to adapt happiness in Manazil-ul-Sa'irin based on happiness in positive psychology.
Materials & Methods
In the present study, which is an interdisciplinary and library study, in the first part, the concept of happiness in the Manazil-ul-Sa'irin and its examples will be examined using the qualitative content analysis method based on happiness in positive psychology. In the second part of the article, the similarities and differences between the two perspectives on happiness will be mentioned using a comparative method.
Discussion & Result
Happiness in mysticism is derived from the verses of the Quran and hadiths. Mystics, considering the Quranic verses and the prophetic hadiths, consider true happiness to be dependent on factors such as: hope, contentment, love and affection, knowledge of the supreme truth, faith and intimacy with Him, and servitude and obedience to God, and consider worldly happiness to be a great obstacle in the path and conduct and achieving lasting happiness (Mir bagheri fard et al., 2014: 124-97). Khajeh Abdollah Ansari’s approach to happiness in the book Manazil-ul-Sa’irin is consistent with the Quran and religious sources. The main theme of happiness is one of the main themes of this book, which can be examined in two categories: factors and manifestations of happiness.
The factors that create happiness in the Manazil-ul-Sa’irin have three subcategories: 1- Satisfaction, 2- Desire, and 3- Love, each of which can be divided into three levels: 1- General, 2- Specific, and 3- Particular in Specific. The manifestations of happiness in the Manazil-ul-Sa’irin have four subcategories, such as: 1- Ecstasy 2- Intoxication 3- Delight 4- Immersion, each of which in turn has three levels: 1- Beginning 2- Middle and 3- End, which correspond to the topic of "immersion" in positive psychology.
In the second part of the article, we have discussed the similarities and differences of happiness from the perspective of Khajeh Abdullah and positive psychology:
Similarities of happiness in the two schools:
1 - Attention to non-sensory pleasures in the two schools 2 - The superiority of virtue-based pleasures and their role in creating lasting happiness 3 - The existence of a significant positive relationship between happiness and religious attitude in the two perspectives 4 - Using one's own capabilities in achieving happiness: in the Manazil-ul-Sa’irin virtues such as love, hope, contentment and divine knowledge and in positive psychology: gratitude, forgiveness, hope and resilience.
Differences:
1 - Khajeh Abdullah's turning away from worldly happiness and happiness towards the Almighty 2- Difference in the ultimate goal and the object of happiness in the two perspectives: The ultimate goal is unclear in Seligman's theory and happiness is merely in everyday life.
Conclusion
By comparative study of happiness in positive psychology and the Manazil-ul-Sa’irin, we came to the conclusion that there are three approaches to happiness in positive psychology: the hedonistic, enthusiastic and semantic life approach. Among these three approaches, spirituality and religious faith are important factors for happiness in the second and third approaches, which correspond to the factors that create happiness in the Manazil-ul-Sa’irin, which are: contentment, hope, and love in some aspects, with the difference that the main axis of the factors that create happiness in the Manazil-ul-Sa’irin is summarized in the relationship with God, recognition and knowledge of Him, contentment, hope, and love for the divine deity. Each of the manifestations of happiness in the Manazil-ul-Sa’irin is divided into three degrees: general, specific, and particular in specific. Since the seeker, by experiencing each of these states, becomes selfless and forgets the virtual existence and experiences the peak of happiness by reaching divine proximity, he sinks into inundation. According to the aforementioned material, it is worth noting that the type of happiness in the Manazil-ul-Sa’irin overlaps with the three components of happiness such as: positive emotion, fascination, and meaningfulness in positive psychology in various external and material states. In both approaches, happiness is considered an effective factor in self-development, cultivating inner talents, and strengthening positive human traits and capabilities. However, in spirituality-based happiness in the Manazil-ul-Sa’irin, the main focus of creating happiness depends on factors such as: recognition and knowledge of God, satisfaction, hope, and love for the divine deity.
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