جستجوی مقالات مرتبط با کلیدواژه « Love » در نشریات گروه « فلسفه و کلام »

Shaykh Shahāb al-Dīn Suhrawardī, the founder of the Illuminationist school, holds a unique perspective on the concept of love. In his view, a sage (ḥakīm) is someone deeply immersed both in reason and argument, as well as in love and mysticism. Suhrawardī has addressed the topic of love more extensively in two of his works. In "Ḥikmat al-Ishrāq", love among transcendent beings can be seen in the discussion on light (Nūr) and the relationship between lights. In the philosophical and mystical treatise "Ḥaqīqat al-‘Ishq", he explores the topic of love in a symbolic and illuminationist manner across 12 separate chapters. This article aims to explore the essence of love in Suhrawardī's thought, with Emphasis on the Treatise "Mūnis al-‘Ushāq", and to explain how love manifests in the soul. In this regard, the soul must understand the four stages that are the preliminaries to love: (1) the conformity of the soul with love, (2) the purification and refinement of the soul, (3) the happiness and pleasure of the soul, and (4) the wisdom of worship and its role in attaining true love. By passing through these essential stages, the soul reaches purity and sincerity. At this point, love will manifest in the soul such that the light of the rational soul will no longer see itself, will renounce itself, and will unite with the Light of Lights, ultimately annihilating itself in the Truth. The manner in which love manifests depends on the degree of conformity and harmony of the soul with the essence of love and the understanding of the congruence of love with the soul's perfections. However, this crucial process can only occur if the soul can dispel darknesses and create a suitable foundation for love.

Authority is one of the most thought-provoking topics in philosophy, theology, and love. The basis of mystical discussions has long been addressed by elders and thinkers. Authority is defined as the choice, freedom, and preference of something for something and the love of the extreme. In the time of the Companions, theologians debated about authority, which resulted in the formation of two sects, Qadriya and Al-Jabriya. In; But the conversation about love has also been discussed among poets, mystics and elders since ancient times. Rabia al-Adawiyah is considered to be one of the prominent women in the path and mysticism who initiated the hadith of love and affection. Man is the full manifestation of God Almighty, so he has the essence of free will. According to Dr. Dinani, free will includes a kind of consciousness, which will be the way to reach perfection, and this perfection is considered the goal of man. Love has created a strong passion between the lover and the beloved that will deprive the lover of the ability to give up, but this characteristic will have perception and awareness. Love will not destroy free will, and the result is that there was no conflict between love and free will, but love will show the beauties of free will.

The metaphysical concept of love in Sinawi philosophy examines the three axes of the essence, reason, and manner of love in Avicenna’s intellectual system, resulting in Avicenna’s theory of love. By examining Avicenna’s views on love, particularly in his treatise on love, it can be understood that he has presented two definitions of love (essence), and in the seven chapters of the treatise on love, he admits that love is a pervasive essential substance throughout existence, and no creature is devoid of this substance. It can, therefore, be argued that love is the cause of the existence of creatures (reason). On the other hand, Avicenna has also explained the flow and dependence of creatures on love under each chapter (manner). The result of understanding and examining these three axes in Avicenna’s views, which is the goal of this research, has led to the theory of Sinawi love, which shows Avicenna’s worldview on love.IntroductionAvicenna is one of the philosophers who has discussed love in various contexts, and it must be claimed that his views on this matter are exemplary. We can extract Avicenna’s theory of love from his opinions. What emerges from Avicenna’s ontology of love is the same theory of love that can be placed alongside erotic love and Platonic love. In other phrases, just as erotic love and Platonic love are recognized as two approaches and theories in the discussion of love, Avicenna’s love will also be a worldview about love and can be recognized as an independent approach in the world of thought. The love found in Avicenna’s intellectual system is a gem that flows and permeates throughout the universe, and the existence and survival of all beings depend on this substance. Our intention in using the term "metaphysics of love" or, in other words, the ontology of love, is precisely this: why and how the existence and survival of beings are dependent on love, and why and how love flows through all existence. The sum of these questions constitutes the main issue of our research. Therefore, the fundamental problem of our research is the metaphysics or ontology of love, which consists of the following four questions as the elements of this issue: 1. Why are the existence of beings dependent on love? 2. How is the existence of beings dependent on love? 3. Why does love flow and permeate throughout all existence? 4. How does love flow and permeate throughout all existence? MethodThe answer to the questions present in our issue is essentially the expression of the metaphysics of love, which we have referred to as "sinawi love" or "Avicennian love" as a concise term for the metaphysics of love in the philosophical system of Avicenna. FindingsBased on this, the metaphysics of love in the philosophy of Avicenna is established on three axes: essence, causality, and modality. In the axis of essence, we express what love is and perform a sort of ontology of love. In causality, we must answer the question of why love is the cause of existence and the survival of beings, flowing throughout the entire universe (i.e., the first and third questions). In modality, we need to examine how the existence of beings is dependent on love and how love flows and permeates throughout the entire world. The ontology of love and the expression of the definition of love according to Avicenna can be approached from both a direct and an indirect perspective, and in both approaches, it can be argued that love is a pervasive essence throughout the universe and present in all beings, and the existence of all beings is dependent on love. In regards to the causality of the existence of love, it must be stated that the reason for the existence and survival of beings is possibly rooted in love. In the first chapter of the treatise, it is mentioned that all possibilities have love because they have an inclination to preserve their perfection and also have a desire to acquire other perfections. Thus, they all possess love, and this love flows throughout all possibilities. In the second to sixth chapters of the treatise, the love of possibilities is specifically discussed, and by examining these chapters, we find that love exists among all vegetative and animal powers (both theoretical and practical), and even divine souls, as they recognize goodness and benefit, are inclined towards love for their own benefit. In the seventh chapter, it is also stated that all beings naturally have love for their own good and benefit, and they also love the manifestation of the Necessary of Existence as they recognize it through their own perfection. ConclusionIt becomes evident that the causality of the existence of love among possibilities is for their existence and survival, and the causality of the existence of love in the Necessary Being is the love for the manifestation of itself. The causality of the flow and permeation of love is such that all possibilities have a tendency towards the perfection of love, and this love, as we participate in it, has become universal among possibilities. The Necessary existence also desires its own manifestation; hence the flow of love is not limited to possibilities alone but encompasses the entirety of existence. The existence of love is described as follows: all beings, including contingent and necessary existences, are in love, and love flows throughout all of existence. Contingent beings have love for the preservation of perfection or the desire to acquire perfection. Vegetative and animal powers are always in love with their desired objects. The love of vegetative powers is natural, while the love of animal powers is voluntary in terms of action but considered natural in terms of purpose. On the other hand, human love and divine souls are considered voluntary in action and ultimate purpose. High and divine souls, due to their perception of the three mentioned elements, are in love with the necessary existence. Furthermore, all contingent beings, in addition to their love for perfection, naturally love the transcendent necessary existence. By examining Avicenna’s perspective on the nature of love and the reasons and ways of its existence in beings, as well as its flow throughout the entire universe, it can be claimed that the metaphysics of love, which encompasses these three aspects, is the theory of love according to Avicenna. In doing so, Avicenna’s conception of love, both in terms of definition and existence, aligns with the theory of love proposed by Avicenna, and further exploration of the elements of this theory will lead to its expansion.

The modern world, by entering all areas of human life and placing itself in the context of reality, has narrowed the field to the transcendent so much that it seems that no trace of it has been left in the context of events. In order to get out of the crisis that has arisen, Sadr philosophy is an efficient figure who has based his ruling system on principles and principles that before him were less considered as the basis of a philosophical thought. The substantial movement of matter and the evolution of the soul from matter to the kingdom, the doubt of the existence and degree of the soul, the position of the imaginary world as a mediator between matter and reason, the union of the soul with the active intellect, His love affairs are among these principles. These principles and foundations have caused a considerable effect and a different attitude in recognizing art and explaining the process, and consequently, have become artistic products and have drawn a plausible boundary between the real and the vulgar.Sadra's special attention to the presence of the transcendent in the text of phenomena, philosophical explanation of the illustration of imagination in the creation of art and its meaningful middle position, human identity, human resemblance to God in the level of imagination, the two-way relationship between human love and art and holiness The field of original art is one of the achievements of this attitude.

Muslim theologians and philosophers debate the manner in which the world was created by God. Theologians assert that God’s role in creation is characterized in terms of agency-by-intention (fāʿiliyya bi-l-qaṣd), while Peripatetic philosophers argue for agency-by-providence (fāʿiliyya bi-l-ʿināya), and Illuminationist (Ishrāqī) philosophers propose agency-by-agreement (fāʿiliyya bi-l-riḍā). Mullā Ṣadrā and his adherents advocate for agency-by-providence, where their definition of this kind of agency closely aligns with the concept of agency-by-manifestation (fāʿiliyya bi-l-tajallī) as suggested by Muslim mystics. Twentieth-century Muslim philosopher Mahdi Elahi Ghomshei introduced another form of agency, which he calls agency-by-love (fāʿiliyya bi-l-ʿishq). He posits that the primary impetus behind the creation of the world by the necessary existent is His love and delight for His own essence, serving as the source from which all things emanate. Elahi Ghomshei pioneered this concept to explain God’s agency. The central question of this study is whether this concept has precedent in the works of earlier Muslim philosophers and, if so, how it was addressed within those works.
Research

This research employs the analytic-descriptive method by examining library sources. Initially, we investigate the perspectives of the scholars concerning the agency of the necessary existent, and subsequently, we draw our conclusions.
Discussion and

An examination of the writings of philosophers and intellectuals predating Elahi Ghomshei reveals that they did not neglect the significance of love in God’s agency. Indeed, dating back to Plato and Aristotle, the role of love in the agency of the necessary existent has been consistently emphasized. Furthermore, certain philosophers contended that the creation of the world without love is inconceivable. However, instead of employing the term "agency by love," they utilized alternative expressions such as attraction force, natural magnetism, love-based motion, and others, as will be elucidated below.
Plato and Aristotle delved into the concept of the love of the demiurge—the creator of the world—or the unmoving mover for its own essence, highlighting its significance in imparting order and motion to worldly affairs. Among thinkers, Muslim philosophers and mystics stand out for their emphasis on God''s love and delight in His essence. Al-Fārābī offers a nuanced definition of love and delight, positing that the love of the necessary existent for its essence represents the pinnacle of love. He contends that God possesses the utmost perception, directed at the highest perceivable entity—His own essence. Thus, in the realm of the divine, the distinction between lover and beloved collapses, as they are one and the same.
Avicenna contends that the ultimate form of delight is found in the necessary existent''s delight in its own essence. This arises from its perfect perception of all beings, making it impervious to the realm of possibility and nonexistence. Avicenna posits that God is loved for His essence and is the object of love for all beings, suggesting that their very existence is sustained through their love for God. Shaykh al-Ishrāq Suhrawardī and Ṣadr al-Mutaʾallihīn also emphasize God''s profound inherent love for His essence, depicting Him as the most delighted being by its essence, and asserting that this fundamental love and delight are the primary impetuses behind the creation of the world.
Ibn al-ʿArabī asserts that all motion in this world, culminating in the existence of the universe, emanates from love—primarily the love possessed by God and also by other beings and natural causes through divine love. Without such affection, the world would remain unmanifest. Similarly, Imam Khomeini contends that divine love serves as the guiding and directing force in both the natural and supernatural realms (Imam Khomeini 1989, 76). He argues that existence and the sustenance of existence stem from essential love, which acts as both the existence-conferring and sustaining causes of beings. Referring to these two realms as the facilitators of creation and the pathways to perfection, he emphasizes that without this love, no entity could come into being, and no individual or object could attain perfection; thus, the heavens themselves are erected by love.

We conclude that although Mahdi Elahi Ghomshei was the first philosopher to employ the term "agency-by-love" to explain the agency of the necessary existent, discussions regarding God''s love for His own essence trace back to ancient times. Plato, Aristotle, and several other ancient Greek philosophers explored the notion of the creator''s love for its essence. In the Islamic world, mystics, philosophers, and theologians engaged with and endeavored to explain the notion of God''s agency within their respective frameworks. While they present various explanations for God''s agency—such as agency-by-intention, agency-by-providence, agency-by-agreement, or agency-by-manifestation—they unanimously affirm God''s possession of agency-by-love. These philosophers argue that perception is the source of love, with the intensity of love corresponding to the brilliance and beauty of the perceived entity. As God''s essence epitomizes beauty and brilliance, and He is both the perceiver and the perceived by His essence, He possesses the utmost love and delight for His essence.

Man is a two-dimensional being that in the natural dimension has needs of seeking the truth and considers truth to be the most beautiful category in the universe and this beauty makes man fall in love with himself and gives meaning to his life and evolves when he reaches the true lover, so the proposition Love has long been the focus of researchers and writers, because it is one of the motivating and driving forces of human beings. The present research, with an analytical method and document study, seeks to answer this question: "What is Plato's analysis of love and the relationship between love and beauty?" What is cosmology and human excellence?" Love in various works of scholars and thinkers of different sciences and in philosophy from the perspective of Western and Eastern philosophers, including in the worksPlato has been examined and theories about the nature of love, its connection with beauty, the role of love in cosmology and creation, the role of love in philosophical tendencies and the role of love in the advancement and education of man have been discussed.Plato believes that the core of creating love is man's tendency towards beauty and perfection, and beauty is divided into inner and outer beauty, and he considers any kind of evolution and perfection as beauty, therefore, in many cases, he interprets love as beauty, and philosophers introduces them as lovers because they seek the truth.

The present study provides a description and analysis of the historical development of the notion of Aristotelean-Platonic agape (love) in the philosophical thoughts of Fārābī and Khwājah Nasīr al-Dīn Ṭūsī. Following a historical method, the author deals with the reasons behind this development in addition to describing it. The discussion of friendship (agape) in Aristotle’s philosophy is propounded in his Nichomachean Ethics, where some traces of Platonic notion are also observable. This discussion was transformed in Islamic Philosophy in certain respects, including the variety of the beloved (and the most beloved), individualistic or socialist aspect, and selfishness or selflessness aspect. Regarding the variety of the beloved, the discussion has moved from virtue-based friendship (agape) to the love of the Wise (God). As to its range, one can observe a change of dialog form social-political friendship to agape as an internal characteristic with individual and social effects. Moreover, it has moved beyond selfishness and selflessness and, in conformity with the principle of congruence, reached the love from Him (Godly). The influential views of such thinkers as Plotinus; the role of religion, culture, and gnosis, and the ideas of Ibn Sīnā, Ibn Miskawayh, and Suhrawardī are of great importance in explaining this development. The particular philosophical and Kalāmī principles of Fārābī and Ṭūsī as well as some of their ethical views are the most important factors in the interpretation of the underlying reasons of the mentioned development.

Based on the theoretical framework of the paradigm, in response to the question of what are the foundations and approaches of ethics and family education in the philosophy of ancient China and Mencius in particular, it proposes the hypothesis that Mencius in the Confucian intellectual system, but with the innovation of the paradigm (model) and in the light of it, he has had a more spiritual approach in the analysis of ethics and upbringing, moral rules, the network of the moral system and the virtues of the family system. He has a stronger and more transparent metaphysical approach and a great emphasis on human goodness, which is very frequent and effective in educational and moral issues. From his point of view, the relationship between husband and wife is the beginning of all human relationships and has a major contribution to the peace of society. According to Mencius, harmony between husband and wife, kind treatment of children, division of labor and continuation of service to parents after death are important aspects of family. The behavior of the government in such a way that people can easily form a family; The relationship between kindness to the child and his conscientiousness and order in the country; Determining domestic affairs by the wife and business affairs by the husband; strict father and kind mother; not publicizing parents' mistakes; and graded love and affection with family priority; The findings of the research. Mencius is an ethical philosopher who thinks within the Confucian tradition; But in ontology, it has a more and more transparent metaphysical approach; Therefore, he clearly ties ethics and education and its foundations, especially in the family, with the sky and makes it relatively spiritual, then links it with the field of politics. According to Mencius, nature is the source of ethics and all ethics are intertwined in nature. In anthropology, he places great emphasis on human goodness and believes that the sense of distinguishing between right and wrong is common to all human beings. According to his point of view, the goodness of nature is internal and is not imposed from outside, and it arises from the active and spontaneous power of nature, and the neglect of goodness is due to forgetfulness and lack of thinking. According to Mencius, the four virtues of piety, wisdom, knowledge, and benevolence are among the virtues that family upbringing and ethics play an essential role in creating and nurturing. In philosophy, Mencius believes in the continuity of the individual, family and government and sees a linear relationship between them. He believes that the root of the country is in the family and the root of the family is in the individual. Layered or dubious love and affection, which has different degrees and ranks, and love for family, relatives, and relatives is at the center of it, is the focal point that passionately motivated him to criticize the competing views of the Confucian school and outline his theoretical foundations; An effort that is based on two foundations: 1. Negation of speculation and action for oneself or piety for its inherent goodness; and 2. The innateness and naturalness of love is stable. (results).

One of the most important attributes that Pinnock ascribes to God is "love". According to him, traditional Christian theologians - influenced by Greek thought - put the love attribute under "God's moral attributes" and pushed it to the sidelines. However, based on the Bible, "love" is one of God's inherent attributes and he is basically the lover (and, also, the beloved). Therefore, paying attention to this issue is very important in Christianity. From the point of view of Imami theologians, although Pinnock's belief in the love relationship between God and human has advantages over traditional theology, there are criticisms on the requirements he considers for this relationship. They believe that firstly, those aspects of the relationship that indicate weakness and influence cannot be ascribed to God, and secondly, although love is an important aspect of the relation between God and human, this relation is servitude-focused and not love-centered.In this research, Pinnock's view is studied from the perspective of Imami theologians using a descriptive-analytical method.

The present paper investigates the necessity of the development of social life in the view of Mullā Ṣadrā and Ibn Miskawayh in the domain of religion’s response to human needs following a comparative approach. Mullā Ṣadrā believes that the necessity of fulfilling human needs warrants the existence of law and Shar‘ as well as an individual as a prophet. Following a philosophical approach, he explains that the concept of human species is realized in their “collective identity” outside their mind and in their social schematism. Ibn Miskawayh’s standpoint, which is worth more deliberation and is perhaps unique, indicates that man’s main need for collective life is due to the necessity of responding to their intrinsic need for mutual “love and affection”, while he refers to satisfying material needs at a later level. In his view, love provides the basis for life and formation of human collective society. Mullā Ṣadrā’s view enjoys a rational and philosophical essence, whereas Ibn Miskawayh’s explanation is merely based on the presence of love and affection among human beings. However, both thinkers acknowledge that the revealed religious theorems can respond to all human worldly and other-worldly needs. Nevertheless, none of them directly and clearly emphasizes the necessity of the purification of the soul for the prophet and the divine perfect Man.

The Romantic movement sees intense emotions as a genuine source of aesthetic experience and focuses on emotions such as fear, horror, and amazement, especially in the face of the transcendent beauty and beauty of nature. In this article, by analyzing the poems of Fereydoun Moshiri and William Blake, the attitude of these two poets to the commitment to moral values ​​in the context of the concepts of the school of Romanticism is examined. The importance of writing is due to the prominence of human emotion in contrast to moral rationalism in the poems of these two poets.

The analysis of the poems showed that Moshiri and Blake's romanticist ethics move from a purely individual ethic to a kind of other ethic for the emergence of a moral society. In Blake's poems, the subject of moral values ​​is based on the moral attitudes of philosophers such as Rousseau, but Moshiri explains his view of moral values ​​based on concepts rooted in Iranian and religious culture such as love and self-sacrifice. The alignment of these two poets is in the emphasis on moral values ​​that are independent of rational utilitarian calculations and based on an unexpected love for humanity. It should be emphasized that the moral values ​​in the poems of these two poets are derived from the foundations of romantic thought and based on it.

This study compares Ahmad Ghazali and Jean-Luc Marion's thoughts about love using a descriptive-analytical method. Despite the differences between these two thinkers in terms of thought and time, the content of their thoughts is similar in some ways. In writing Savaneh al-Oshshaq, Ghazali uses the method of esoteric commentary to discover the mysteries of Sufi, and Marion uses Heidegger's phenomenology to explain the hidden angles of the love phenomenon. According to the fact that orientalists like Henry Corbin consider the method of phenomenology in the occident tradition to be in line with the esoteric commentary (Revelation of the Veiled or Kashf al-Mahjoub of Muslim mystics), the comparison of Marion's phenomenological approach and Ghazali's interpretation seems logical in a way. These two thinkers talk about the univocality of the concept of love and do not divide love into metaphorical and real aspects. Therefore, Ghazali and Marion consider love to have the same meaning, whether in human relationships or in connection with God. Marion's main goal is to refute the metaphysical dominance over theology and negate the conceptual and like idol attitude about God, and Ghazali interprets the lived experience of mystics, crosses the narrow fence of philosophical concepts, and uses the language of allegory and mystification to explain love.

In his Risālah fī al-’ishq (treatise on love), Ibn Sina has given an explanation of the flow of love in all beings, from hyle to pure form. By explaining that the goodness has two aspects: lover and beloved, Ibn Sina deals with the role of this attribute in creating the duality of lover in designer identities and beloved in higher being. Love in designer identities is the instinctive love of perfections that comes to them from the beloved, and this causes them to always be drawn to their perfection. The main issue of this article is due to: a) the necessity of recognizing instances of designer identities in the treatise on love, and b) explaining the position of designer identities in Ibn Sina's ontological system. The results of the research show that the examples of identities that Ibn Sina mentions in his treatise on love as the designer are based on their existential hierarchy: the souls of the celestial objects, the celestial objects, the general nature and the power of practical intellect that they are beloved by celestial objects, the element’s world, partial nature, and partial souls, respectively. According to Ibn Sina, designer identities, due to their natural enthusiasm and love instinct for pure goodness, cause continuous movement in the celestial objects, and according to their levels of existence, they cause continuous movement and perfection in the generation and corruption world.

The modern and postmodern challenges regarding the meaning of life have been recognized as the root of many mental harms in contemporary human beings. Love as one of the most fundamental religious-humane concepts can significantly contribute to the resolution of such challenges. Speaking of the research question, the present study, using the descriptive-analytical method, attempts to figure out how the meaning of life based on love can be re-defined in accordance with the views of Allameh Ja'fari (as one of the recent religious thinkers). According to the research findings, the meaning of lover's life is commensurate with the beloved’s value; the more sublime the beloved is, the more sublime the lover's life will be. Virtual love and real love have different effects on the meaning of life. When it comes to the meaning of life, there is a bilateral relationship between love and "belief in God". As for the connection between love and "purpose", virtual love can not only serve as a tool for reaching the "true love", but can be recognized as the representative of its dignity and its manifestations. In addition to these components, there is a close-knit relationship between the “human existential and perfection levels" and the type and level of love. As for the relationship between love and "art", people's perceptions of the meaning of life can generate different arts. Combined with real love, any artwork can serve as a source of excellence and perfection in society.

Many contemporary philosophers consider emotions to be cognitive matters, so contrary to the common notion that emotions are uncontrollable attacks and are related to the animal aspect of man, cognitive emotions are controllable and reasonable and are closely related to human beliefs. For this reason, in the New Testament, the role of emotions in the realization of religious beliefs has been considered and re-read. Master Javadi Amoli believes that the desire for infinite perfection, which is an innate thing, leads to the belief in God. Such a belief also requires the existence of God in the external world. Sartre, on the other hand, as a philosopher of existence, by explaining the romantic relationship between human beings, believes that love leads to the deprivation of the freedom of the lover and the beloved, and therefore is not justifiable; Also, because God is beyond love in a human relationship, it leads to the deprivation of human freedom in the first way, and thus belief in God is by no means justified. This article examines the analysis of both thinkers' feelings of love in a descriptive-analytical manner, examines the justification of human love for God as the basis of religious belief, and tries to show whether love as an emotional state can be a suitable criterion for proving God's external existence?

The issue of this article is the study of the place of love and friendship in social ethics from the perspective of Nasir al-Din Tusi. Al-Tusi considers society as a separate and independent body of a set of individuals who have different characteristics from individuals. Achieving civic prosperity or socialist perfection, which is the goal of al-Tusi's civil policy, requires a kind of unity, oneness that unites the people of society in relation to each other as a single person. To desire for this work is called love. Al-Tusi models love as a kind of benevolent theory in a socialist position in the development of social morality, in as much as that the cause or reason for the diversity of cities is the circumstance of convergence in society that based on the type of beloved. The hierarchy of love, based on the diversity of the beloved (virtue or other benefits and pleasures), leads to the diversity of city for him. In this study, the compatibility of al-Tusi's theory of love with the teleological theory of altruism has been measured.

This survey has been done to illuminate and explain Sadra’s ontological viewpoint on the entity of the inborn and innate love in the existence of non-human animals using the analytic and descriptive method (library documentary). In the sight of Sadra, in the whole universe, from the lowest beings to the highest ones, love permeates through the entire world of existence. From Sadraii's wisdom viewpoint, animals are one of the creatures in the essence of existence that possesses their own perfect attributes. Animals have souls, the effects of which are life, perception, free choice, and love. Love is one of the hallmarks and perfections of existence in animals. Animals have an order for their existence, and they are attributed with perfection to the extent of their intensity and weakness. That is to say, all animals are not at the same level. Their perfection is also the same as their existence. There are life, perception, and love in animals, but depends on their proportion of existence. All animals are in love, but every animal having the highest share of its rank enjoys more love. Mullah Sadra's ontological principles in proving the existence and flow of love in animals are that the existence is “original”, “non-composite”, “equivocal” and “coextensive” with life, conception, and love, and “God, the Almighty, is the true Beloved of all beings including animals’ souls.” Evolutionally, animals can only move to the point where the humanity of human beings.