The Explanation of the De Anima of Aristotle is the most important issue for Scholastic Philosophers. Averroes as the Commentator of Aristotle, explains De Anima of Aristotle in three works: Short Commentary, Middle Commentary and Long Commentary on de Anima. The latter contains the latest and most perfect of Averroes view about material Intellect. He is trying to present a coherent explain about human knowledge that is vague in Aristotle philosophy. For Averroes this faculty must be the identical receptive of external forms and before its thinking, not anyone of them. According to Averroes this Intellect is one and shared for all, thae is, Material Intellect provides the one and shared knowledge for men. In this article we will investigate the point of Averroes in his explanations of Aristotle, particularly in Long Commentary on de anima.

Animal pain and suffering in the domain of nature are In the worldview, the wisdom of martyr Motahhari's master is of prime status and superior position in the field of religion and religiosity, in such a way that the master of martyr believed that in Islam, originality is from that Intellect. It is with wisdom that religion is known and recognized. Reason has a transcendental role in religious understanding and pain. The mystery of such dignity and the use of reason in the areas and levels of religion and religiosity is rational in rationalism of Islam and Islam, and Shi'i Islam is in fact an Islam of reason and rationality without extremes in all theoretical and practical spheres. The question now is: what is the position of the master of martyr Motahhari Aql in the radius of vision and the horizons of orientation and how they express and explain the position of the Islamic flows (Shi'a and Nietzali) in the application of reason? The present paper answers the above question After an introduction, he examined and processed the two methods of reporting and research and looked at Shahid Motahari's professor's attitude toward Shi'i has been described and interpreted.

Active Intellect" in Ibn Bajjah's Philosophy is important in epistemology, ethics and human happiness. Therefore, the topic of "active Intellect" is discussed in different ways. "Truth of active reason" in the epistemological and existential position, regardless of its importance for the purpose and happiness of man, is the present issue of this article. the question is, what is the existential and epistemological place of active Intellect in Ibn Bajjah's theory of Intellect. Is it in the human person and related to the soul, or is it in the higher world and something separate from humans? Is it one or plural? Ibn Bajjah assign to the active Intellect has the epistemological position of imparting knowledge and forms to the Intellects of Human and imaginary images to animals, and in terms of the existential position of the active Intellect, his words are mixed and he speaks about the unity or plurality of the Intellect in different levels of the Intellect, according to the rationality of that Intellect and its relationship with the matter. It considers the useful Intellect and the active Intellect as one. Therefore, in order to investigate this issue and answer the questions raised, we first explain the Cognitive Soul, then we discuss the levels of Intellect and what is the active Intellect in Ibn Bajjah. And finally, we will analyze and review the said content. The article is written with a descriptive-analytical method

Although being criticized and objected in west, the study of supranational purports is one of the widest areas of research in contemporary comparative studies. Subject is a historical and cultural substance which is and important element of the text, so it can be analyzed and studied. Some subjects and purports are supranational and universal such as freedom, peace, war, justice, death, love, and Intellect. Comparative study in this field can explain the history of thoughts and ideas of two or more nations at different periods of time and tell us where they come from. One of the universal subjects that is very important in the Islamic culture and is raised lots of objections among people is the Intellect which has different meanings. Therefore, literal and conceptual schools take different meaning from it. The meaning of Intellect has entered to literature, so some of the literalists are called rationalist. Naser Khosro Ghobadiani and Abolala Maari are two representatives of intelectualism in Persian and Arabic literature.The aim of this research was to present their point of views about rationalism and Intellect, to take the meaning of Intellect and its function, and to show that, although there were some similarities between these two rationalists but there were some differences in the way they look at the world.

The matter of Intellect, its significance, essence and function in human being and its position in man’s knowledge is the most important subjects in philosophy. Greek philosophy reached to the Islamic world through schools such as Jondishapoor and caused agreement and oppositional views in Islamic world. Sufis must be known as opponents and criticizers of philosophical Intellect. Their critiques grew up among mystical texts, prose or verse, especially from 5th and 6th century A.H. It seems that Sufis at the beginning of Islam such as Mohasebi and Ahmad-Ibn- Abel Havari had not true concept of Intellect. Zonnoon; between Intellect and duty, believed on necessity and Mostamli Bokhari believed on Intellect as a tool of science. The other Sufis accepted Intellect as distinguished element on ethical realm but the majority of them knew Intellect as a servitude and the contrariety between Intellect and love that has been seen among Sufis sayings in next centuries till 5th century A.H. is not noticeable.

In a part of mystical literature, as well as the words of some individuals affiliated with mysticism, Intellect and mysticism have been portrayed as being at odds with each other and they were presented as two totally irreconcilable and adverse paths. These people consider Intellect not as a source and a way of acquiring knowledge, thus, they give no credit to the achievements of Intellect, and consequently, to the Humanities. Based on these people’s viewpoint, Intellect is not only an invalid resource of knowledge but also a barrier to acquiring knowledge and a cause of falling into aberration. Interestingly, some of such individuals have resorted to logical reasoning to discredit Intellect. In the present paper, some of the argumentations of these people will be addressed and investigated. It is worth emphasizing, however, that the opposition of some mystics, or so-called mystics, to Intellect does not indicate as to the opposition of all mystics to Intellect or the irreconcilability and conflict of mysticism and Intellect, for such oppositions could simply originate from a lack of proper understanding of mysticism and Intellect. We believe that not only are not mysticism and Intellect irreconcilable, they are mutually confirming and supporting. The pinnacle of this mutual confirmation and support can be seen in Mulla-Sadra’s Transcendent Theosophy.

Paying attention to the Intellect and wisdom at the outset of islam for understanding the koran and the narratives was presented to the people. This presentation was in such a way that Islam was equal to rationality and pagan was equal to irrationality. The effect of this thought was so obvious in the verses of the early poets of the Persian literatures like ferdousi and Naser khosrou that the praise of Intellect was one of the movties in their verses. Due to religious diversities and the advent of the speech schools, especially after the appearance of Abolhasan Ashari in the third century and the establishment of this thought by the militants in the fifth century, the arguments against rationanily started.The effect of this thought with the appearance of Sanai became obvious in the Persian literature. After that irrationality became one of the themes in the poetry and Intellection became the biggest rival for the love, this thought was dominant for several years in such a way that the attempts of philosophers like Molla Sadra, in the subject of the supreme philosphy, or writers like saenaldin Ali torkeh couldn't eradicate such thoughts entirely.

God has recognized man to be qualified for attaining a perfectional form of the rational soul due to his piety and balanced constitution. This soul, which is a spiritual faculty, enables man to have universal and particular perceptions and influence meanings and forms.This rational soul has two faculties. He perceives the universals with one of them and act upon his ideas with the other. The former is called theoretical Intellect. According to the common Peripatetic theory, universal knowledge is attained through connection to the Active Intellect, which contains all universal perceptual forms. In this way, in order to perceive the universals, the soul turns to its superior world, i.e., the world of separate intelligences. The faculty by which the rational soul becomes involved in though-related activities is called the practical Intellect. Such activities are performed through developing particular ideas concerning practical affairs.