The concept of perfection in Aristotle thought is generally expressed by energeia and entelecheia, both translated into English as actuality. Aristotle, in his psychology (soulology/the science of soul), defines the soul as a natural body, and then defines it as first perfection and puts it against the final or secondary perfection. He uses the analogy of appropriateness to explain the perfection of soul and why it is a first perfection. So some questions arise. Expressing the analogies in the definition of soul, we are going to analyze this issue and answer these questions.

God Knowability, in the philosophical works of Muslims, has not been studied independently, but in most cases it has been considered as a principle. In spite of his critical approach to agnostictic thoughts, Hakim Sabzevari believes that reason is unable to know God without the help of God itself, and says that a reason can know God through proofs which has been strengthened by the light of God. At the same time the reason is incapable of capturing the essence of God, because acquirable knowledge (or knowledge by acquisition) implies that the quiddity of object fully be acquired, and since God has no quiddity du to his transcendence, he is not cognitively accessible in this way. Explaining his theory, Hakim Sabzevari, in addition to reason, has been appealed to the narratives issued by ??the ‘infallibles’ and also knowledgeable people’s statements.

According to the cognitive theory of metaphor, understanding abstract concepts is possible through conceptual metaphors, so that these metaphors are part of the process of cognition, and their elimination results in losing parts of the meaning of these concepts.

From the two ontological and epistemological perspectives, Mulla Sadra has presented some philosophical interpretation and explanation of the Quranic concept of the transformation of Earth and Heavens. In his interpretation of verse 48 of the holy surah Ibrahim, he has addressed the transformation of the Earth and the Heavens into another earth and heavens, from different perspectives. In some of his phrases, the substantial motion has been regarded as the cause of the conversion of the Earth and the Heavens into another Earth and Heavens and in other phrases this transformation is interpreted and explained based on the return of all beings to their original after the destruction and annihilation of their natural form and elemental existence. Additionally, in the different explanations and interpretations, the transformation of the Earth and the Heavens to another Earth and Heavens has been interpreted as their transformation in the eyes of perfect human through the rise of God Kingdom and the forms of the Earth and Heavens in the extensive universe of imagination.

Tradition is the form of life, and when an outsider alternative replaces it, it has to be called an outsider tradition. Architecture is the most significant aspect which its insiderness is more important that all aspects of human life. The relation that the tradition has with Islamic architecture is like that of cause and effect; tradition without Islamic architecture is a cause without its effect. Reviewing the views of Dr. Nasr, as the thinker who has devoted his entire attention to these issues, the present paper, through an analytical-inferential method, is trying to obtain the essential meaning of tradition in terms of characteristics and fundamental definition of Islamic architecture. Islamic architecture is not forgotten matter in the memorial buildings but, with more features and extensions, is feasible and creatable at any time.

Immortality is the fundamental principle of the philosophical system of Plotinus and Suhrawardi, which is directly related to human being and its nature. Plotinus and Suhrawardi consider soul as the nature of human, so they are dualists, but they have presented different conceptions of dualism. For Plotinus dualism is accompanied by a dual combination. In the first combination, matter and form, and in the second combination, body and soul, construct a single identity of human. In the second combination, the soul recreates the physical form resulted from the first combination and gives it a second life. In this sense of dualism, the soul plays a role of cause for the body and it makes them akin to each other. But for Suhrawardi there is no causal relationship between the soul and the body; the ‘Spahbod’ light is given to moderate temperament. On the other hand, Suhrawardi believes in animal spirit which its conflict is less than that of natural elements and is more akin to soul.

Imagination and imaginary perception have a special place in transcendental philosophy. This issue has been raised in the Sinawi and Ishraqi wisdom, but Mulla Sadra has a new and special approach toward it. On the basis of his philosophical foundations, namely, the authenticity of existence and its co-extensionality with its particular features, such as science, and according to his novel ideas about the nature of knowledge, the nature of perceptual power and their relationship with the soul, the substantial evolution of the soul, the correspondence of the levels of being to the levels of human existence, and also admitting Suhrawardi’s ‘world of forms’, as a mediator world which has an existential affinity with both worlds of mater and nous, Mulla Sadra offers a new interpretation of imagination power and imaginary forms. Based on this new view he interprets many things that are related to the human soul. The problem of physical resurrection and the issue of punishments and rewards in the other world are the most important of these issues.