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Imagination is the faculty that performs the combination and elaboration of sensory, imaginary, illusory and intellectual forms and meanings. Muslim philosophers have taken two different approaches regarding this faculty. Some believe in reducing and even denying it, while others accept its existence. Philosophers who believe in the existence of this faculty have mainly attributed two types of functions to it. The first function is the combination and elaboration of different forms and meanings, which, of course, the examination of the available reasons and evidence leads us to the conclusion that the mentioned function is the action of soul (nafs) itself and not one of its faculties. The second function is to transform the general concepts of revelation into details and sensible objects, as well as to ideate the intellectual revelatory forms. Nevertheless, the great Muslim philosophers, including Ibn Sīnā and Mullā Ṣadrā, have turned a blind eye to this function of the imagination by emphasizing the function of the Prophet's common sense and imagination in observing and perceiving partial and tangible revelatory forms and meanings, contrary to what some contemporaries bring up about the subjectivity of the Prophet's soul in the process of receiving revelation.

Despite the significant difference between the modern and traditional medicine, it is possible to find significant similarities between the two. The view of traditional and modern medicine on the problem of the immune system and its functions is the subject discussed in this article. Due to the macroscopic and wisdom-philosophical view of the human body, in traditional medicine the immune system (Tabiate modabbereh: measure nature) has an independent existence from a rational self, and its most important duty is to maintain the harmony of the body (health). The measure nature is the direct physician of the body that performs medicine under the Lordship of God. Since, in this view, disease does not have an independent existence, the fight against diseases, which is the second duty of resourceful nature, will be a subsidiary duty of maintaining health. But in modern medicine, the principle is the struggle for survivall, due to the microscopic view and the dominance of Darwinian thinking. The human body is always attacked by invaders and is a scene of constant war. Therefore, the disease has an external existence and the main duty of the immune system is to fight against the disease, and the duty of balancing the body will be a subsidiary of this duty. It seems that according to the substantiated evidence, the disease has a relative existence and its existence cannot be ignored. Based on this, describing the function of the measure nature of fighting diseases as the duty of maintaining balance can be criticized. On the other hand, referencing the function of the immune system in creating coordination and balance to fight against diseases in modern medicine is not defensible considering autoimmune diseases.

The problem of the meaning of life can be divided into several main questions: First: Does life has meaning, and if it has meaning, is its meaning intrinsic? If so, what is the intrinsic meaning of life? If not, are there any virtues or goals by which meaningless life can become meaningful? Theists, monotheists, religious non-monotheists, philosophers and non-philosophers have mainly had one of these two viewpoints. In this article, the undesirable affairs of this world are divided into two types: pains and suffering. Sufferings are also divided into two types: curable primary sufferings, and incurable secondary sufferings. Primary suffering can be of easily-curable psychological suffering or a difficult-to-cure philosophical one. Primary sufferings are necessary condition for the occurrence of the secondary sufferings. The secondary sufferings are the very ones which create the problem of meaninglessness and absurdity of life. Accordingly, in case the person enduring the curable sufferings is unable to acceptably understand and analyze the reason for the existence of these sufferings and why he suffers in life, intense and hard-to-cure sufferings will occur.  These sufferings lead to consequences such as absurdity, feelings of hopelessness, depression and absolute predestination, meaninglessness of life, suicide, and atheism.  

Mulla Sadra devotes a significant part of his philosophical foundation to the preparation of the proofs of physical resurrection. He Provides good explanation by analyzing this category in two questions of the identityof the worldly and the hereafter bodies and as well as the contradictions of its propositions. The basic foundations of Sadra in this category are return to two ontological and epistemological fields. In the ontological field, he has considered truth of being gradation as the Main identityof each being based on the unity and individuality of beings, that its connection to the combination of matter and form orgenus and difference is the product of the creativity of the soul from intensity process. In his view, the death process is equally a kind of existential intensity, and therefore does not require revolution or any change in human identity. Accordingly, Sadr al-Mota'alehin solves conflicts in the field of existence. In the Epistemologyfield, he with his basis in immortality of imagination and imaginative perceptions solves a possible conflict of unity of death's process and bodily resurrection. The correctness of this explanation in the criterion of the god'sword shows that Mulla Sadra's approach to bodily resurrection is consistent with its Quranic explanation.