One of the issues discussed by Avicenna is resurrection and its Eschatological states. In his Philosophy, Avicenna paid due attention to the controversial issue of pleasure and pain with the purpose of making the deists and theologians understand the issue pleasure and pain. In his works, Avicenna provides proof for the existence of soul and the immortality of soul, but he insists that various human faculties vanish after death; the only faculty which remains and transferred to the hereafter is the intellectual faculty. Avicenna used different categories to classify human souls so that he could clarify their eschatological positions. In Avicennian Philosophy, proof is provided for the comprehensiveness and dominance of other-worldly happiness and the souls’ pleasure and pain is considered intellectual. From Avicenna’s point of view, all other-worldly spiritual; rewards, pleasures and pain are thought to be intellectual. The other-worldly promises which have been included in the holy scriptures are only allusions and metaphors. It is for imperfect souls that he considered a carnal position hanging over celestial bodies. His contention was that the pleasure and pain of imperfect souls is of a materialistic nature.

Contemporary theories in cognitive semantics suggest that humans utilize conceptual metaphors, either consciously or subconsciously, to distill complex mental constructs into simpler forms. Philosophers, in particular, have extensively employed conceptual metaphors to render abstract philosophical notions comprehensible. This study delves into the application of conceptual metaphors in elucidating ‘knowledge by presence’ within Avicenna’s Philosophy. Ibn Sinā employed these metaphors to articulate and streamline the concept of ‘knowledge by presence.’ He posits that such knowledge is actualized when the object of knowledge is directly present to the knower, that is, the soul. However, he asserts that mere presence is not the sole requisite for attaining knowledge; rather, conditions conducive to vision and illumination must also be met for presence to culminate in knowledge acquisition. Interpreting his discourse yields two metaphors: ‘knowledge by presence as seeing’ and ‘knowledge by presence as illumination.’ The ‘seeing’ metaphor hinges on three critical elements: the observer, the observed, and their interrelation. Conversely, the ‘illumination’ metaphor involves two key elements: the source of illumination and the object being illuminated. This article endeavors to explore the conceptual metaphors associated with ‘knowledge by presence’ in Avicennian Philosophy through an exploratory approach, deliberately eschewing any hypothesis formulation.

According to Avicennian Philosophy, action is based on faculties of perception and movement. Diversity of perceptual faculties and, more importantly, the threefold function of composition, elaboration, and imitation of imaginative power, and the influence of taste, faculties, and schema on the action offer a different face of the "action" issuance process. The main question of the present study is: Based on the metacognitive analysis of action and the inner capacities of Ibn Sina's Philosophy, how many processes of action issuance can be counted? The finding results are as the following: 1. Contrary to the common readings of Ibn Sina's Philosophy on the issuance of action, it should be said: We do not face a simple process, rather various processes of issuance of action; At least fourteen processes of issuance of "action" have been deduced from the works of Ibn Sina. 2. Contrary to some readings, Ibn Sina discussed the imitation of the imaginative faculty in various works. 3. Forms and meanings lead to the action sometimes before and sometimes after the composition and elaboration. And sometimes the metaphors of form and meaning are the sources of action; 4. There are four types of control over "action" of the faculties of imagination and thought: basic voluntary control, Non-basic immediate voluntary control, Long-term voluntary control, and Indirect voluntary control. It is worth noting that no research has been carried out on the presentation of the fourteen processes of action issuance and the four forms of action.

This paper examines the question that from what aspects Avicenna has discussed color and painting in his Philosophy. In this research, Avicenna’ s dispersed remarks on this subject have been reviewed, categorized, and analyzed. The result of this research shows that Avicenna’ s greatest attention to this discussion, is found in his “ Poetics” which is a part of the science of logic, and “ Natural Science” , especially Psychology and Medicine. He also speaks differently in “ The Science of Music” and “ Theology” . Avicenna’ s attention to painting in the context of Natural Science is largely related to discussions on the way it is perceived and its effects on the soul. The attention to the color, shape and their changes in the sensible organisms, especially the human body, are also studied in Natural Sciences. By contrast, painting as art is mainly discussed in the context of “ Poetics” and “ Science of Music” . In the context of Theology, sometimes painting applies metaphorically, and sometimes it is considered as a sensible medium for expressing rational realities.

Despite the importance of practical wisdom which has not developed in Islamic Philosophy, today, society needs knowledge of ethics and house management and politics. Therefore, it is imperative to study of practical wisdom in the light of Muslim philosophers. Avicenna, the leading Muslim philosopher, classifies wisdom into theoretical and practical and considers the latter as being a part of Philosophy. And he states its sources, ultimate aims, and relation with theoretical reason. Avicenna has addressed practical wisdom in some brief treatises but his works on practical wisdom are not considerable. The main causes of philosophers' failing in developing of practical wisdom are their inability to drive the Aristotelian practical wisdom from theoretical one and the focus of jurisprudence on practical wisdom as well as the importance of First Philosophy in comparing with the practical wisdom. However, according to the philosophical basis and method Avicenna provided to explain practical wisdom, it is fair to claim that Avicenna's practical wisdom contains enough capacity to be developed especially in the issues like ethics as well as his theoretical wisdom.

By a careful study of the process of formation of Islamic thought in Islamic world and its entering Andalusia and a look at Toledo’s school of translators and then its propagation in other Western countries and by a study and analysis of the role of each Islamic philosophers and their works we find out that Ibn Sina has been one of the main architects in building the edifice of thought, Philosophy and science in the East and West, to the extent that Ibn Sina and Avicennian Philosophy can be considered the fountain – head of growth and development of Western philosophical thought in the Middle – Ages. The effective and dynamic role of Islamic thought in Spain by virtue of its eight hundred years of historical identity under the influence of Islamic government in Andalusia made this country in the Middle Ages as a main conveyer of Islamic thought to the West. At the present age too realistic position of Spanish thinkers and scholars in the way they confront the role of Islamic thinkers in Philosophy and its influence in scholastic Philosophy and then in Renaissance presents the best picture of the place of role of Islamic thought in Western world. The present article intends to explain the process of course and degree of role and influence of Ibn Sina and Avicennian Philosophy on Andalusia and contemporary Spain as a passage way for transfer of Islamic Philosophy to Western world.

Philosophical anthropology is one of the main issues in Ibn Sina's Philosophy. Defining the concept of the soul, Ibn Sina states his ideas about human perfection. Thus, questions raised what is the ultimate perfection of a rational soul and what are the sensible criticisms of it? Would Ibn Sina's Philosophy answer the questions of modern man on the related issues? Ibn Sina is of the opinion that human perfection is a kind of intellectual perfection achieved through reaching al-ʿ aql al-mustafā d (acquired intellect). Therefore, perfection is achieved in the light of theoretical intellect and practical intellect preliminary paves the way to reach perfection. Ibn Sina's view on perfection flows in the body of Islamic Philosophy until the advent of Mulla Sadra's Philosophy. He criticized Ibn Sina's thoughts and rebuilt his theory, but he didn't go much beyond it. The crux of Ibn Sina's problem is that he divided various degrees of the soul and didn't pay enough attention to the interference of human will as well as the corporeal and worldly aspects rooted in social and political life.

Philosophical anthropology is one of the main issues in Ibn Sina's Philosophy. Defining the concept of the soul, Ibn Sina states his ideas about human perfection. Thus, questions raised what is the ultimate perfection of a rational soul and what are the sensible criticisms of it? Would Ibn Sina's Philosophy answer the questions of modern man on the related issues? Ibn Sina is of the opinion that human perfection is a kind of intellectual perfection achieved through reaching al-ʿ aql al-mustafā d (acquired intellect). Therefore, perfection is achieved in the light of theoretical intellect and practical intellect preliminary paves the way to reach perfection. Ibn Sina's view on perfection flows in the body of Islamic Philosophy until the advent of Mulla Sadra's Philosophy. He criticized Ibn Sina's thoughts and rebuilt his theory, but he didn't go much beyond it. The crux of Ibn Sina's problem is that he divided various degrees of the soul and didn't pay enough attention to the interference of human will as well as the corporeal and worldly aspects rooted in social and political life.

The finitude of the natural body has implications and consequences in some of Avicenna’s philosophical issues. The proof of some problems in Avicennian Philosophy is subject to proving the limitation of natural body. It should be made clear that the proof of which issues in this Philosophy is the result of finitude of the body and what implications it has. In terms of background, only the finitude of the body and its dimensions has been examined in the existing research literature, and the connection between the finiteness of the natural body and other philosophical topics discussed by Avicenna is absent. To answer the question “What are the implications of the finitude of the body in Avicennian Philosophy?” we have referred to the works of Avicenna and some of his prominent commentators, and have inferred and explained its physical and metaphysical implications. These considerable and important implications are as follows: non-separation of form from matter, proof of shape for body, rejection of void, proof of muḥaddid al-jihāt (the celestial sphere which determines the directions), rejection of infinite regress and proof of the Necessary