The concept of the perfect world in Islamic philosophy

This study addresses the perspectives of Muslim thinkers (theologians, philosophers, and mystics) on the perfection of the universe. The work consists of a brief introduction, three chapters, and a conclusion. The introduction mentions that Muslim scholars, despite their different areas of expertise, believe that this universe is perfect. Additionally, it is emphasized that although their philosophical roots are Greek, Muslim philosophers have enriched philosophy with independent contributions. The first chapter points to the historical foundations of this idea in Plato and examines his theory of forms to explore the creation, shape, and order of the universe, arguing that everything is governed by a divine order and meticulousness. Aristotle, on the other hand, explains this through the concept of beings striving for perfection moving towards the first mover (el Muharriki‟l-Evvel). The second chapter considers the views of theologians and mystics; the Mu'tazilites base their views on the perfection of the universe on the principle of divine justice, and the concepts of salah and aslah, as well as the rational concepts of good and evil. The Ash'arites, while accepting human will, believe that the source of divine justice is absolute divine power and will. God has the power to create any universe He wishes, but He has specifically chosen this one because it is the best possible universe. Ibn Arabi bases his view of the universe's perfection on the principle of the Unity of Being, grounded in mystical insight, stating that God wanted to demonstrate the power of His names and beautiful attributes; thus, the universe is an overflow of divine lights and a manifestation of divine perfection. The third chapter is devoted to the examination of this topic from the perspective of Muslim philosophers. It starts with Kindi, who is considered to have stated that the true act of creation is solely attributed to God. According to Kindi, God has created this universe in the most perfect order and has made its existence dependent on the Creator. He has given humans the task of linking the natural world to the metaphysical universe. The chapter then discusses Farabi's theory of emanation, which he sees as an ontological process explaining existence from cause to effect and an epistemological process facilitated by the use of reason to ascend from lower to higher levels. Ibn Sina combines the theory of emanation with creation to present a unique approach. According to him, the universe has overflowed from God in the most perfect order, that is, the 164 order of goodness; therefore, this universe is good and perfect. Apparent evils are inevitable necessities due to the need for goodness. Ibn Rushd bases his view on the perfection of the universe on the principle of divine providence and creation. He states that all beings in the universe are suitable for human existence; this suitability is the necessary consequence of a desiring agent and serves the benefit of humanity. Therefore, God has created this universe in the best possible way. Al-Ghazali agrees with the statement "No better than the existing can be possible," endorsing the perfection of the universe. However, he bases the selection of this universe not on the principle of necessary causality but on God's absolute will, which has chosen this possible form among others. This study concludes that the order and arrangement in this universe, surrounded by divine providence and explained by the necessity of evil, indicate that this universe has been created in the most perfect way possible.