In Mulla Sadra’s Transcendental Wisdom (Hikmat al Muta’alliah) everyday sense perception (idrak-e-hissi) is the initial step in the process of disembodiment (tajarrud) of the form (suwar) of the object perceived, meaning the percept, this is because our senses (hawas-e-khamsa) only present to us an image of the object perceived which is a reflection of the external objective reality. This image that is presented to us by our senses is immaterial (mujarrid) but only imperfectly, meaning that at this stage the disembodiment is imperfect or incomplete, this is due to the fact that if the senses stop perceiving the percept so its image or reflection would also cease to exist, because even though this image is immaterial but only imperfectly because it arises as a result of matter (madda). If there is an apple in front of me so the image of the apple presented to me by the senses is a reflection of the sensible matter, meaning the apple, but is not the apple itself, therefore this image is immaterial, grasped or disembodied from matter (apple) through sense perception, however this image or reflection of the apple only lasts as long as I continue to perceive the apple, and ceases to exist immediately just as the sense perception of the apple ceases, therefore this sensible image of the apple is only imperfectly immaterial because it is dependent upon the apple, meaning matter, for being engendered. Later when we recollect the same image through the faculty of imagination (quwat al mutakhayyala) so the imaginal form (suwar al mutakhayyala) that is presented to us by our imagination is further disembodied and more immaterial than the image given to us by our senses. This is due to the fact that the form imagined is independent of the external objective reality and need not rely upon the senses for being engendered. The disembodiment at this stage is medial but it is still not perfect or complete, this is because the imaginal form is disembodied from matter but not from the accidents of matter (awaridh) such as color, size, shape and form, therefore the imaginal form is not perfectly immaterial, it is only medially immaterial. It is only when the imaginal form is stripped of the accidents of matter, such as color, size, shape and form that we arrive at the intelligible form (suwar al aqlia/ma’qulat) which is perfectly disembodied and purely immaterial. According to Mulla Sadra it is the appropriation or grasping of the intelligible form that gives birth to true knowledge (ilm) to the intellector (aqil). True knowledge arises as a result of the union (ittehad) of the intellector with that which is intellected, meaning the intelligible form (ittehad al aqil wa ma’qul).