Abstract

The term "embodiment of deeds", the content of which, unlike its verbal combination, has a long history, has been accepted by Islamic religious culture. By resorting to religious teachings and the works of some early Greek philosophers, while acknowledging the embodiment of deeds and beliefs in the Hereafter, Mulla Sadra grants a rational and philosophical flavor to this issue. As we can see, the principles of his Transcendent Philosophy also allow him to do so. The corporeal createdness and spiritual subsistence of the soul, along with the trans-substantial motion and the union of the intellect and the intelligible, are among such principles. Accordingly, the acts that human beings perform repeatedly turn into firm habits in the soul's innermost interior and are inseparable from it. They are, in fact, among its essential concomitants. Noble and evil habits create appropriate and various forms for themselves in the afterlife and appear in those forms therein.