Avicenna is here to model made some wise masters of Sufism.The wise man is distinguished from two other faithful to God, the ascetic and devotee. Comply with the divine law of fear and hope is not enough wisdom, but differs in at all, is a bargain to exchange a renunciation of the pleasures of this life against the sense pleasures of paradise. But these pleasures, which Avicenna think the Qur'an gives our imaginations, are the lot of men moderately advanced on the path to God. The search is still attached to the pleasures to be sought by the animal soul, those concupiscence. The true salvation is in the proximity of God and assumed to have acceded to the contemplative life. Paradise significant rewards those who, while doing good, were deprived of life of the intellect. The religion of the ordinary does not see God as He is, Being Good and intelligence, but as a means to assimilate and who is not. The ascetic did not think otherwise than as the common people, as prepubertal child ignores the true reality and the real fun. The wise man knows them, to internalize the light of the divine world, theoretical activity offers him greater pleasure, similar to that which God takes to himself. This criticism of a certain discrete popular religion announced similar themes, in Spinoza.
I always liked the optimism inherent in the philosophy of Avicenna and Suhrawardi, that evil is non-being, or because it is not in him the need to exist is that it is not aware of itself, revealed itself. Make a crypto-Manichaean Sohrawardi is, therefore, against one-way, even if the effort of ishraqiyun is to fight against the darkness within. This is to overcome non-being and its effects, much like a black hole inside that must be overcome rather whether he swallows you the soul illusion. But Evil is not a divine principle opposed to the Good. It is not, that's all. Then we need to say yes or no to being, for ourselves, and that's it.
Being needed is by itself very pure. In total, well, that's what wants everything. But that desire of all, is the existence or perfection of existence. Do not be, as such, no one wants, but only insofar as the being will ensue, or the perfection of being.Therefore, what in reality is an object of desire is the existence, and existence is pure and pure perfection.
The well is, in total, that everything desires within the limits of its definition, and that by which his being is completes. The evil, however, has no essential reality. No! Or is lack of a substance, or is deprived of well-being in the way of life substance. The existence is goodness, and perfection of existence is the goodness of life. The existence in which only joined to be no deprivation, no absence affecting the substance or no loss of anything that belongs to the substance, there is perpetually in action, she is pure good, while that which is by itself an existence as possible is not very pure. Indeed, such is its essence, by itself, the existence per se is not necessary for her.Its essence, therefore, suffers from non-being, and which suffers from non-being in some way is not without difficulty and disability, in all aspects of what it is. Thus the very pure, it is only necessary being by itself.
Moreover philosophies II Thoughts Arabic and Persian, Christian Jambet.