فهرست مطالب مهری تاجیک کرد

In mysticism, the pilgrim’s progress plays a significant role throughout the path to reaching God, the Almighty. The mystic’s perception of the nature of this spiritual journey plays a fundamental role in shaping his actions. Various mystics have chosen different ways for achieving this objective. Some of the measures undertaken by them are "self-knowledge", "austerity" and "love and affection for God". Seyed Haidar Amoli, following Ibn Arabi, chooses the method of "self-knowledge" and decides to follow the path of "piety" through its different stages. He considers the ultimate end of this spiritual journey to be the observation of the unseen world based on knowledge, which can be gained through cognition of the divine nature, while Mir Seyed Ali Hamedani follows the path of Kabrouyeh and Shatar, which is based on the method of "love and affection". This spiritual journey can start through the love of the mystic and finally reaching God. it can also be in the form of sacrifice of the lover for the beloved and becoming eternal by joining the divine power and the unity of the lover and the beloved. However, both directions reach the same destination and both mystics believe in a way of love and affection towards the creator.

Mystics have organized the ways and levels of the journey and closeness to God the Almighty in the form of three general categories: ascetic-pious, romantic-scholarly, and mystical-romantic. From another point of view, the followers of Ibn Arabi School have divided the journey to God into two types: A. Indirect journey through hierarchy; B. Direct journey through a special face. Seyyed Heydar Amoli, as one of the followers and commentators of the mystical school of Ibn Arabi who has a Shiite approach, believes that among the mentioned methods, "The journey based on the divine passions", which in other words is called "beloved journey", is the easiest and closest way towards God. He has used the mystical literature of Ibn Arabi School in depicting mystical maghamat (stations) and manzel (destinations). According to him, this type of spiritual journey and its levels are related to the levels of facial and spiritual revelation. This journey eventually leads to the station of "Aw Adna" and spiritual revelation in the station of "Akhfa" which is beyond description. Examining the path of Seyyed Heydar Amoli in spiritual journey, in addition to providing us with a more accurate account of Ibn Arabi's journey path, will introduce us one of the journey paths confirmed by Shiite texts and beliefs. In this article, the data are collected based on library research and are analyzed by descriptive-analytical method.