As opposed to intelligences, Celestial SOULS are abstract entities who need body for their act and effect; they are discussed in Ibn-Sina's philosophy. The significance of analyzing these entities is not just because of their position in ancient astronomy. It can be stated that, accepting these SOULS by Ibn-Sina and repudiating them by Ibn-Roshd has had an essential influence on the destiny of philosophy in Islamic and western world.In this article we are going to show the position of these SOULS in Ibn-Sina's cosmology; meanwhile we analyze his argument in favour of them; then, we show the way Ibn-Sina’s belief in celestial SOULS makes his philosophy different from peripatetic philosophy and takes him up to oriental philosophy. In fact, Ibn-Sina's theory of celestial SOULS has one of its origins in oriental philosophy. Finally, the similarity of celestial SOULS and human SOULS will be discussed. Here we have a hermeneutic circle; in other words, we can know celestial SOULS by self-knowledge or deliberation on our human SOULS; meanwhile, by knowing the celestial SOULS, our self-knowledge can be transformed too.

Traditionally, Christians and Muslims have held that a human person is (or has) an immaterial soul. Since there does not seem to be a place for immaterial SOULS in the natural world, I offer an alternative view that I call ‘Person-Body Constitutionalism’. Person-Body Constitutionalism holds that there are no (finite) immaterial entities like SOULS. Instead of distinguishing between SOULS and bodies, Constitutionalism distinguishes between whole persons and bodies. Human persons are essentially embodied, but do not essentially have the bodies that they in fact have at any given time. So, human persons, though spatially coincident with their bodies, are not identical to their bodies. Persons are distinguished from their bodies by having first-person perspectives essentially. I shall try to show that Constitutionalism is consistent with Christian doctrines. First, I set out Constitutionalism. Then, after critically discussing Thomas Aquinas’s view of Resurrection, I discuss the compatibility between Constitutionalism and the Resurrection, and an intermediate state between death and a general resurrection (e. g., Purgatory). Finally, I have a brief discussion of Constitutionalism and the Christian doctrine of the Incarnation. The conclusion is that Person-Body Constitutionalism is congenial to these central Christian doctrines, and the existence of immaterial SOULS is not required for traditional Christianity.

Quranic verses are the sources of the sayings of the wise. Quranic stories such as the .story of Khidr and the prophet Moses (PBUH) have always been of interest to the mystics; their in-depth look at this story has led to different interpretation. The scholars consider it allegorical and symbolic and have tried to unravel its many different meanings. In this paper different viewpoints regarding this story are analyzed.

One aspect of self-knowledge is consisted of interaction between soul and actions, ethics and knowledge. According to Sadra's opinion, soul is united with its acquired knowledge and long-term dispositions. The main Principles of the theory include: nivocal of Entity, (Principality of Existence) and its Gradation) Substantial Motion of Soul, Identity of the Knower and the Known, bodily Contingency, Unity of Soul and Human Body, Reciprocal Causation of Soul and Body.Based on mentioned premises, every human reality at first is in the lowest rank of existence. By conjunction of substantial motion, the soul intensifies until reaches perfections while all result degrees are just the ranks of a single reality. The highest level of soul has all acquired perfections in simple form, whereas the lowest rank (material body) is affected by habits and states of soul.). Middle ranks also are common in impression and impressionability from each other. Therefore, relationship between soul and action is conceived in three species:1. The presence of mental forms of actions in the soul extent.2. The presence of habits in soul essence.3. Incarnation and ideation of long-term dispositions at appropriate forms in physical body.

The existence of the immaterial world and its beings is supported by the Greek, Islamic, and Indian philosophers but there are some scholars who rejected it such as, Ibn Sina, Mohagheghe Damad, Molla Abdolrazaghe Lahiji, and Mir Fendereski. Some others have emphasized on the existence of that world as, Sheikh Eshragh, Mollasadra, Sabzevari. They have believed that there is an immaterial world between the spiritual and the physical world which its beings have form and quantity but no material. The creatures of the spiritual world are incorporeal and without any quantity and material. The beings of the physical world are corporeal with both quantity and material. The spiritual world is the most perfect and the immaterial world is in a subordinate position. The existence of the immaterial world is important in ontology, epistemology, and theology. There are lots of reasons to prove its existence such as the rule of possibe Eshraf.

Sohravardi has classified human SOULS in the perfect, the middle and the low in, both, knowledge and action, the pious, the perfect in knowledge but low in action and the low in both knowledge and action. Again, he has classified them in purely simple, impurely simple, purely and perfectly unsimple, perfectly but impurely unsimple, imperfectly but purely unsimple and imperfectly and impurely unsimple. Among the SOULS, as he says, only the perfect in both knowledge and action would attain happiness and joined the light of the lights. The highest degree of happiness can be found in this group. Those of the most degree of atrocity among the atrocious are imperfect in both knowledge and action, and the perfect in action but imperfect in action; these seek refuge in God from the intensity of retribution. As for the others, though they would finally be included by Divine favor and rescued from retribution, they would be surrounded in the darkness.

In this article, in addition to proclaiming a position regarding the typical unity or plurality of the human SOULS, we are seeking to find a proper resolution for the psychological riddle of the human’s quiddity. One of the issues in the philosophical psychology is the question regarding the typical unity or plurality of the human SOULS. The Muslim scholars have offered a variety of opinions in this regard and, in addition to presenting some arguments, they have used evidences from the Quran and hadith in establishing their idea. Some of the Islamic philosophers believe in the typical unity of the SOULS and some others believe in the species plurality of the SOULS. Among them, Mulla Sadra has presented a middle line in some of his books, believing in an initial unity in type of the SOULS and, at the same time, their typical plurality in the process of a substantial motion. This philosophical issue has a formative association with the psychological discussion posed under the title of the ‘human’s psychological nature’, wherein the scholars have offered various, an even contrasting, views. Some have regarded human’s quiddity as neutral, some have regarded it as having evil leanings, and some others have attributed good leaning to it. By resolving the issue of the typical unity or plurality of the SOULS in Islamic philosophy, a proper answer would be given to the question posed in psychology.

Among Muslam philosophers, Avicenna may be considered as one of the most intention on eschatology; the one who has paid more attention to the classification of human SOULS and the grades of their happiness and misery in the hereafter than any other Muslim philosopher. In addition to the very classifications, we find new points and problems of eschatology not attended in detail by the philosopher. As some examples, he denies human defective SOULS as currupted and views knowledge as the most important agent for human happiness or misery rather than conduct. Avicenna is a very optimist philosopher on the problem of salvation; yet, at the same time, he does not reject eternal punishment os some SOULS and heavens are of important part in his eschatology. The paper has studied his six classificatins of the SOULS and their consequences analytically and descriptively.

The problem of the self constitutes a very delicate question in anthropology. Here only one of its aspects is taken into consideration: how did Mazdaeism think the self, the internal person? One text of Darius the first, DNb, gives some clues; the human being is caracterized by physical and mental instruments and organs whose center and hart consist in the "Thought". It is possible to consider that "Thought" corresponds to what we call the self.The self, the hard-core of every human being, is not homogenous, because inside of it resides the Anger, as inside of the body resides Panic, the terror in front of death. The Ahurian creation has actually been infested by the demoniac one; then, everybody, including the Great King, bears inside of him/her Anger and Panic, everybody is at the same time informed by life and by death.A rough comparison with the three SOULS of mazdeism (fravashi, ruvân and daênâ) shows that the same structure had informed both the theory of the SOULS and the description of the human Self.In conclusion, the mazdean subject could not exist as an entire entity on the earth without the intervention of Ahura Mazdâ. He really became him/herself after death, when united with his/her immortal soul and in presence of Ahura Mazdâ.