نشریه حکمت اسرا
سال نهم شماره 2 (پیاپی 30، Winter and Spring 2018)

The correct analysis and explanation of intellect and quotation relation based on the principles and foundations of the Ibn tamiyah and Javadi Amoli thought, as representatives of the two intellectualism and text adherence movements in the field of religious knowledge, have significant Results. Ibn Taymiyyah by rigidity on texts Appearances Even in the belief principles, beleives that the reason for the difference between philosophers and theologians, is the lack of inherent authority and independence of intellect. Therefore, he say the preceding of reasonable on fixed is baseless, and the only way of true faith is to believe decisively in the Prophet. He offer a Definition for intellect, according which intellect is accident and reduces it to the limit of instinct and common Sense; by confuse of quotation with Islamic Law, Ibn Taymiyyah absolutely defending the precede of quotation on intellect;and by  acceptance of intellect multiplicity and Epistemic Relativity, he tries to solve the conflict of intellect and quotation , and  beleives the revocation of a kind of intellect does not means the revocation of the whole intellect. But Javadi Amoli By leveling up rational and traditional  knowledges,  believes Each of the intellect and quotation is confirm one another,  and by the separation of revelation from the quotation, he introduces  quotative understanding such as Rational understanding, which is vulnerable, Unprotected from the fault and right and Conflict,  And defends interpretation as a solution to the conflict of reason and quotation; Javadi considers the preceding of rational reason on Unexplained verbal reason, to be necessary. He believes the product of empirical intellect, semi-abstractintellect, abstract intellect, and pure intellect is Valid , if it is a type of dogmatization, certainty, or led to rational assurance,  And while differentiate between intellect and the conduct of the wise ( bin’ al-‘uqala’),  he consider the  Rational argument a kind of knowledge that its reliability and validity is  inherent, not fake. According to him, it is necessary to discuss the intellect, quotation and the related topics in the epistemological domain of religion, in the principles knowledge.

The philosophical school of Professor Javadi Amoli follows Qom's sect and this sect define under Sadrai wisdom system. The present study try to present a phenomenological description of Ayatollah Javadi Amoli philosophical school. Such a description takes place from the examination of the various Manifestations of a thought to reveal the fundamental principle that has led to the fulfillment of the Manifestations. The present study is carried out by examining two philosophical Issues as a manifeste of Master Javadi Amoli's ideas. The first issue is the knowledge and will relation. The image of the knowledge and will relation in his thought is distinct from the image in Allameh Tabatabai's thought. While Allameh Tabatabai considers the knowledge of Must as intutive knowledge and the practical intellect as the source of it, for Ayatollah Javadi Amoli the knowledge of must is Propositional Knowledge which is below practical wisdom, and its exporter is theoretical intellect. The second witness is the references made by Master Javadi Amoli following the philosophy definition at the beginning of Asfar. In the thought of Master Javadi Amoli, philosophy is defined as definitive ontology; an Ontology, which includes conceptual recognition and argumental assertion of objects existence. What is being achieve by this description is that the monopoly of perception ability to theoretical intellect and the way in which practical intellect base on the theoretical intellect, is the foundation upon which his philosophical school is based. In this school, theoretical intellect and its levels, namely, empirical intellect, semi-abstract intellect, abstract intellect and pure intellect, have particular importance.

In the midst of inner senses, Avicenna distinguishes estimation as the ruler and believes it understands the meanings. In this study, the functions and judgments of estimation are examined and shown that the estimative  meanings in one hand, are essentially relative and interrelated, and on the other hand, these meanings are intentional. The main question of this study is the intentional direction of estimative meanings and by using the descriptive- analytic method attempts to investigate the intentional value of these meanings in accordance with the criteria and characteristics that the researchers have identified for the intentionality theory. By analyzing the meanings, it becomes clear that most of the features of the intentionality theory are provided through these meanings, and they play a role as a bridge between the mind and the ego. For Avicenna, knowledge is having an idea of something in the realm of the mind, and the intentional target areas are objects in the world. That is, between the mind and its belonging, there is a form of continuity, and the reception of meanings is carried out intentionally

Undoubtedly, the exact understanding of the conditional disjunctives of old logic, has a profound effect on the proper analysis of the Islamic philosophy propositions  and the inferences of the Avicenna,s logic. This paper, with a brief Analyse of All sorts of disjunctives from the standpoint of some seventeenth-century logicians, tries to elaborate and explain the intellectual system governing disjunctive propositions. This study, by showing the inefficiency of the" katibi logic" True and false conditions interpretation of disjunctive propositions, suggests that the strategy of " Eleventh intellect"(Aql Hadi Usher) is a precise, coherent, and comprehensive strategy. Hence, a new interpretation from Khajeh Nasir al-Din Tusi's text will be expressed about the conditions of the constructors  propositions of disjunctives: An interpretation that is consistent not only with many of the Khajeh,s inferences, but also has the capacity to symbolize disjunctives in the field of new logic. In the following, we examine the Equaling consequences of  mutually exclusive and Non-exclusive particular disjunctives, derived from the particular disjunctive definition of Muslim logicians. The intrepretation of "negative disjunctive to negation of disjunction" is one of the other findings of this article, and it became important becuase Lutfollah Nahwi in Correcting the formula of Rashir, introduces the negative disjunctive image as disjunction of negation.

In the last section of "knowledge of logic", the absolute idea is spoken. In his history of philosophy, Shilling considers the absolute part of Hegel's scientific system to discuss God in the degree of inwardness. Moving from each category to another, although it is Becoming, at sametime is the fertilize of concepts and their leading to absolute idea. Hence, the transition from logic to nature is Reminder of the same Famous question that how God's step to the nature? The importance of nature place in Hegel's philosophy lies in this question. On the other hand, the important character of negativity, the only stimulant of the Hegelian system, appears more clearly in the process of passing through logic to nature.

It may be possible that Abu al -Tayeb Almotanabbi, the poet of the 4th century AH , was considered as one of the most astonishing poets of all history, because he is also a lyrical Arabic poet and has some kind of folk songs in Persian literature. He is also one of the antecessors in Arabic poetry, and also influential in such great poets as Sa'di and Rumi, the literary and mystical models in all over the world. But what has caused him to overestimate is the lyrics of his philosophical verdict. The reflection of part of these poetry and wise words in the fourfold collection of the Amsal -va- Hekam of Dehkhoda, which is one of the most precious treasures of literature and knowledge forever, is the subject of this essay, which includes the references to the metamorphosis of poetry to ontology and anthropology. Subsequently, Motanabbi’s poetry is actually proposed as a pretext for in- depth studies of some of the sources and epistemic texts of the Orient, for he has been almost a twin of Dari Persian literature and has influenced many of the knowledgeable elders, and some of them said that Motanabbi It is the source of the verse of politeness and mysticism and has opened the way for the philosophical poetry of Abū al -a'lā Alma'rri ! Therefore, one of the results of this article is the necessity of translating and introducing the full text of the Supreme Court to the philosophers of Iran