Undoubtedly the theory substantial departure as a great innovation has been originally established by Molla Sadra and fundamentally affected Islamic philosophy. Another important theory explained by Sadra after Avicenna's opposition is the unity of the knowing and the known. Though the theories are deeply interrelated, they have caused various problems that solving them would prepare the ground to solve many other philosophical problems. As is claimed in the second theory, the known by essence is the same as the knowing with regard to existence. However, on the basis of the first theory human soul, as the knowing, while in gradual departure by arriving at new knowledge at every instance, would cause the known to change. Here the question arises that how we can argue for unchangeable knowledge? This paper has studied the question.

Ibn Arabi believes that the human soul is a reality which has levels, and its movement towards perfection ends at the Reality of Realities, which is God, the Most Exalted. In Ibn Arabi’s view the relationship between God and the human soul is the relationship between the Nondelimited (absolute) and delimited (muqayyad), and the soul is the manifestation of the Nondelimited Reality (al-ḥaqiqah al-iṭlaqiyyah) and its entification (ta‘ ayyun). Ibn ‘Arabi believes that there is only one path to reaching the inner levels of the soul, which is the self-disclosure (tajalli) of the Truth and His self-manifestations (ẓuhur) upon the heart of the wayfarer. In the shadow of spiritual struggle and watchfulness the soul of the wayfarer becomes ready to receive the self-disclosures of the Names and Attributes of God, and in this way delimitation and entification are removed from the soul and it reaches the Nondelimited Source which is God. In this paper we have attempted to explain the concept of “knowledge of the self” (ma‘rifah al-nafs) in the view of Ibn Arabi in the light of the foundations of his mystical thought, such as the unity of existence (waḥdah al-wujud), self-disclosure (tajalli) and the abstraction of the soul (tajarrud al-nafs).

With due respect to the verbum of Master of Ishraq’s the term “soul” holds the two superior and interior aspects, thus holding two types of acts: an act known as “controlling of body” and an act that would guarantee the mystic knowledge and journey. The nature of the soul is of light, based on the deferent definitions of illumination that is “Self-revealed” and then it “reveals other than itself”. Therefore, Master of Ishraq in proving the in corporeality of the soul discusses the “the continual apperception” or the “self-consciousness” and then discusses the different kinds of intuitive knowledge. Presenting this kind of intuitive knowledge among others of its kind indicates its necessity for other division of knowledge, in a sense the acknowledgment of the soul is a product of the intensity and the weakness in this very kind and has priority to intuitive knowledge.

Personality, being one of the most important subjects in humanity, has a particular place in such fields as management, politics and education. The background of subject can be sought in psychology with the special sub-field psychology of personality. In the paper, using lexical sources and Muslim scholars` opinions, it has been sought to explain Quranic conceptions of human spirit and human soul and their place in personality psychology. The question »what« of spirit and soul, their meaning in psychology of personality, and the place of human soul when discussing personality as an agent unifying human behavior, have formed the problems of the paper.

In the view of some contemporary Sadrian philosophers (‘ Allamah Tabataba’ i and Murtada Mutahhari), at all stages of the emergence and acquisition of different types of knowledge for human beings, the soul’ s presential knowledge is absolutely prior to any kind of acquired knowledge. In other words, any kind of acquired knowledge is realized for Man after the soul attains the presential knowledge of itself. Some contemporary Iranian thinkers believe in the opposite view and claim that the soul’ s presential knowledge is the product of some types of acquired knowledge; nevertheless, a careful study of this view demonstrates that, firstly, the adduced arguments for the opposing standpoint is not free from fallacy and cannot prove the mentioned claim. Secondly, this view is in contrast to the necessary and sufficient conditions for the realization of presential knowledge. Accordingly, such a view cannot be confirmed.

As a problem statement, it must be indicated that the subject of soul has been the centerpiece of many philosophers’ attention which has led to the creation of diverse concepts about it. In this article, Farabi and Ibn Sina are referred to as the representatives of Masha Philosophy and Suhrawardi as the representative of the Philosophy of Illumination. This research, in the first part, describes Farabi's and Ibn Sina's views on definitions, and then describes Suhrawardi's critique of the Masha Philosophy in this regard, and at the end he explains the point of view of Suhrawardi; since soul-cognition and its manifestations are the foundations of creatures’ cognition. As a necessity, it can be asked how our soul gains cognition? Mashayeans claim that they are capable of object cognition through its limitations, an idea which is criticized by Suhrawardi, believing such definitions to be incorrect while providing his own point of view regarding world cognition based on the light. In his opinion, soul is a manifestation on its own for its nature of light, and the brighter the light is, the more soul-cognition it will possess. He believes that Reasoning methods are not sufficient enough for gaining cognition and Intuitive knowledge is required instead. He furthermore supports his theory by holding soul and light equal to one another.

The Surahs of the Holy Qur'an are a connected collection of verses, each of which is proportional to the other adjacent parts in the direction of the main purpose of the Surah, the science of proportionality is one of the subjects of the Quranic sciences, which has a special place in the better understanding of the words of revelation. The present article has studied Surah Fajr with a descriptive-analytical method based on the knowledge of proportionality, although in the appearance of the Surah, various topics have been discussed, but the existence of initial oaths and then referring to the hindrances, it shows such a systematic and purposeful evolutionary course of the soul toward its mutmainah state that given no obstacles such as corruption, lack of personality stability in the individual, and lack of attention to honoring the orphan and feeding the poor, the natural and reasonable course, it would lead to fajr and victory as shown in the initial part and the end of the surah.

Garshasp is a hero whose soul has been cast away from Ahura’s court and also himself from the national epic- Shahnameh. His soul is driven from heaven for he has hurt “Fire”- the son of Ahuramazda and Amshaspand Ordibehesht; for he is a servant of Aniranian Zahak, he is not well-known in Shahnameh. Whenever the help of Ahuramazda and Iranian’s love is not with a hero, he is not in the subconscious of this land’s people.He is shot in a battle and devilish-dreams-Div, haunts him and he falls into the unconscious sleep for thousands years, till he is awakened by Ahura’s light; in order to win back Iranian’s love and moving back to Ahura, he kills Zahak and by means of Zoroaster’s mediation his Fire-hurting sin is forgiven-due to his good deeds and at last his soul is allowed to enter into the magnificent Paradise.

"The Night of Qadr is one of the most significant Quranic teachings. This article, using a descriptive-analytical method, examines the temporal extent, place of descent, and the descent of angels and the Spirit on the Night of Qadr from the perspective of both Sunni and Shia interpretations." The primary focus of this research is on whether or not Laylat al-Qadr (Night of Qadr) existed before Islam, and whether it continued after the Prophet's demise. Additionally, the research aims to clarify the specific location where the angels and the spirit descend during Laylat al-Qadr. The answer to this question, in addition to specifying the temporal extent of Laylat al-Qadr (Night of Qadr), clarifies the position of divine proofs (Hujjat Allah). According to the research findings, contrary to the belief of some interpreters, Laylat al-Qadr is not exclusive to the era of the Prophet Muhammad; "rather, it existed before Islam and will continue until the Day of Judgment every year in the month of Ramadan." After the Prophet's demise, angels and the spirit descend during Laylat al-Qadr upon the perfect human, namely the Infallible Imam, who is spiritually close to the horizon of prophethood and the source of revelation and inspiration.

The human, rational soul (al-nafs al-na h iqah) has always been a focus of attention for Islamic philosophers, and theologians.It is possible to trace the developmental and evolutionary flow of thought on the soul from the Greek philosophers, especially Aristotle with his independent treatise On the soul, to the Peripatetic and Illuminationist philosophers Finally, in Mulla Gadra's Transcendent Philosophy, in addition to rational and intuitive resources, the teachings and doctrines of religion are also emphasized as being among the effective means for truly knowing and understanding the soul.As Gadra believes, human reason and thought are insufficient and even useless for properly understanding one's own essence without resorting to Divine revelation and religious teachings as well as spiritual training, purification of the soul, and practical endeavors. This approach, which is a new achievement in studies of the soul, claims that religious guidance, which springs from Divine inspiration, assists us in our reasoning in order to reveal to us our true nature.Based on the ideas of Mulla Gadra this investigation seeks to shed light on the roles of the three above mentioned elements in the understanding and purification of the soul, using a descriptive-analytic methodology. As such it also documents the necessity of resorting to religion for the wayfarers of the path of understanding the soul. The topics presented in this paper include: a brief introduction to Mulla Gadra's rational proofs regarding the abstractness of the soul, his intuitive methodology, and his method of citation of Scripture, namely Qur'an and Eadith.