Examining the basics of the embodiment of deeds from the point of view of Seyyed Haider Amoli

Document Type : Research Article

Author

Assistant Professor, University of Tehran

Abstract

The formative relationship between our deeds and punishment, or the embodiment of deeds, is one of the most important issues of resurrection that has been considered in the works of Seyyed Haydar Amoli. The following article with a descriptive-analytical method aims to answer the question that what mystical foundations are effective in understanding the relationship between deeds and punishment? In this regard, the ontological, epistemological and anthropological foundations of Seyyed Haydar Amoli have been examined and the influence of topics such as visible world and invisible world, renewal of likes, Purgatory world and imagination, human nature, creative dominate and "Hemaat" in the embodiment of deeds have been explained. Based on the aforementioned principles, Amelie believes that nothing is lost in this world and it has simply gone from the outer world to the inner world and may appear again. Thus human actions and beliefs are embodied in other worlds, and the secondary nature of man is created by him, so that his fixed nature is the guarantee of the sameness of man in this world and the hereafter.

Keywords


1. Holy Quran.
2. Ibn Arabi. Mohiuddin. (1367). The collection of Ibn Arabi's epistles (volumes). First. Beirut Revival of Arabic heritage.
3. _________________. (1946). Fuss al-Hakm. First. Cairo Revival of Arabic books.
4. _________________. (Beta). al-Futuhat al-Makiyya (4 volumes). First. Beirut Dar al-Esak
5. Ibn Sina. Hossein bin Abdullah (1331). treatise on the soul Musa Omid's research. Publications of the Association of National Works. Tehran.
6. Amelie. Haider bin Ali (1364). Treatise on the criticism of money in the knowledge of existence. Translated and corrected by Hamid Tabibian. First. Tehran. Information.
7. ________________. (1383). The lights of the truth, the steps of the path, and the secrets of the law. Shahrah Mohsen Mousavi Tabrizi. First. Qom. Noor Ali Noor
8. ________________. (1385). Tafsir al-Muhait al-Azam and Bahr al-Khudzm in the interpretation of the Book of Allah Al-Aziz Al-Mahkam. Tabrizi researcher Mohsen Mousavi. First. Qom. Noor Ali Noor
9. ________________. (2014). Nars al-Nusus fi Sharh al-Fusus by Mahi al-Din Ibn Arabi. Research by Mohsen Bidarfar. First. Qom. wake up
10. ________________. (1426). Jame al-Asrar and Source of Light. Edited by Osman Ismail Yahya and Henry Korben. First. Beirut Arab History Foundation.
11. Jilly. Abdul Karim. (1418). The perfect human being. Edited by Abu Abd al-Rahman Salah ibn Muhammad ibn 'Uwaydah. Beirut: Dar al-Kutub al-Ilmiyyah.
12.    Hosseini Khamenei, Mohammad. (1381). Creativity and Human Vicegerency in Islamic Philosophy and Mysticism. *Kheradnameh-ye Sadra*, 28: 5–12.
13.    Qaysari, Dawud. (1375). *Sharh Fusus al-Hikam* [Commentary on *Fusus al-Hikam*]. Edited by Seyyed Jalal Ashtiani. 1st ed. Tehran: Scientific and Cultural Publications.