 Following the Nicomachean Ethics, Ibn Rushd takes the goal of human life to be happiness (Hourani 1962). For ordinary people, the ultimate guide to happiness is the Qurʾān, which exhibits miraculous wisdom in the rules it sets out to promote human flourishing (see §6.1). But the ultimate human happiness, for those who are capable of it, is to become perfect in the theoretical sciences (LongPhys proem). Such perfection arrives when human beings conjoin themselves to the separate Agent Intellect, which is to say that they pass from a partial conception of intelligible objects to a conception of the Agent Intellect itself. At this point a human being in some sense takes on an “eternal existence” (PossibConj 5.41; LongPhys proem), and is “made like unto God” (LongAnima III.36 {501}), and even “becomes one of the eternal, incorporeal beings” (PossibConj 5.40). This notion of conjunction (ittiṣāl) had a complex history among earlier Aristotelians, and Ibn Rushd’s views about what it involves, and whether it is possible, developed over time (Davidson 1992, 321–56; Black 1999). The texts here are complicated, but suggest that he rejected al-Fārābī’s complaint that conjunction is nothing other than “an old woman’s tale” (PossibConj 14.85; Epistle 1 par. 40), and that he accepted it as, in some sense, the goal of human life, one that would be achieved through contemplation, with the assistance of prayer and the Qurʾān (PossibConj 15.103–4).