The main problem of this paper is “ Matter mistake” and “ Formal mistake” and its result is "Matter mistake is meaningless; what is in principle described as correct and incorrect form". Studies showed Avicenna has no statement or proof about Matter Mistake and his definition of logic can be a start point for Classical logic. By accepting this statement, we need to accept a role for Matter Mistake in the fallacy argument. Nasir al-Din Tusi has used it and neglects all Matter Mistakes in fallacy, but on the other hand, Ghotb considered a place for it and so his argument is not consistent with this statement. Ghotb believes that Matter Mistake has no meaning by comparing it to the real world due to the casual and necessity of foundations of knowledge. This belief also exists in Nasir al-Din Tusi's thought but it is due to premises of syllogism and logical definitions. Now we think since these traditional logical discussions are so general and denotation criteria are not the same, so it has no contradiction to consider mistakes accompanying matter.

Naseraldin shah came to throne in his adoleseence, this background plus other factors such as emotional defects and embarrassment and detachment in chilshood and adolescence, caused ham to depend on a strong and father like figure. Mriza taghi khan was such a person who like a father filled all the vacancies for the young king and taught him all the necessary lessons in independence of thought and behavior. Amir followed his national reforms but voluntarily or invo luntarily threw himself and Iran in the trup of his self-tavght trainee, He was quitted, and then murdered and tens of years later, he left an independent of course dictate and conewrvative toward foreign policy. This psychological analysis studies the developmental process of the relationship between the king and Amir which represents thir mutual need in the advance ment of their desires and apart from kingdom and vizaret relations, includes father.

Although there are a number of articles and books about the life and works of Arezu and some of his compositions have been revised and published, it should be acknowledged that none of these works deserves his name and status and they often repeat the clichés of the previous sources. For this reason, a serious study which is based on original sources seems necessary. The present study tries to realize this aim.

Nasir - od - Din Tusi is treated as an outstanding Islamic scholar as well as a master of a variety of sciences of his time who wrote some valuable books in logic, mathematics, Philosophy, theology, astronomy, etics, and mysticism and thus attained a very high position among Muslim scholars. Tusi is also considered as a mystic who excerised practical mysticism and passed it"s highest levels and stations successfully - a reality which can clearly be observed in some of his works such as, "Awsaf al - Ashraf "Aghaz va Anjam" (In Farsi) and his commantory on mystical parts of "al - Isharat va al - Tanbihat". His mystical aspect has also been recognized by western orientalists.

Moein al-Din Moallem Yazdi (The deceased 1387 AD) is a jurist, narrator and historian of Al-Muzaffar (1313-1393 AD), and the author of "Mavaheb-e Elahi« as the canonical source of the aforementioned post-Ilkhanate local government. Due to the vast historical information about some local governments in the 13th century, moral concepts, and literary and cultural affluence, this book deserves idoneous attention. The basic problem of this writing is the representation of Moein al-Din Yazdi's historiography method, that is, the method of compiling and arranging historical data in writing Mavaheb-e Elahi, which is influenced by things such as the background of the historiography method of that time, the thought system, and the historian's point of view. In the current research, we are faced with the question of what are the characteristics of Moein al-Din Yazdi's historiography in terms of writing method and basically, these methods used by Yazdi lead to writing chronicles. Has he written analytical and causal history? Employing library sources, the findings of this descriptive-analytical research assert that Yazdi's historiographical method in Mavaheb Elahi is in line with Iranian-Islamic historiography in previous centuries due to many similarities including providential and religious vision as well as the nature of court historiography. What's more, armed with an intelligent system based on historical, doctrinal and political insights, Moein al-Din Yazdi has worked out an ornate and stilled history that enjoys features such as comprehensive approval of Al-Muzaffar rule, the magnanimity of Muzaffar rulers, praising the position of Muzaffarid Sultan, biased exaggeration towards some figures, attempt to provide historical data relevant to the Qur'anic concepts and religious hadiths as well as depicting geographical and cosmic information alongside analyzing events. Additionally, often including politico-military data, Moein al-Din Yazdi has mainly approached chronology and receded from the cause-effect standpoint. The arrangement method of contents and the order of expressing historical information in Mavaheb-e Elahi is based on the chronological sequence the same as that of common historiography (Hijri-lunar) in the Iranian-Islamic historiographical method.

Mystic and sufis consider to ta'vil of the quran therefore have special understanding from quranic verses and compare their belief and behavior with it. Nazzam Nishaburi, scholar of eight or nine century in "ghara''ib alquran wa ragha''ib alfurqan" presents his ta'valat that take effect from author of "ta'vilaj najmiyah", "Najm aldin Razi" be known as "dayah". He acknowledges this derivation from "Razi" and attempts to choice ta''vils that outsight and insight of quran together be considered. According to Nishaburi''s proficiency in Arabic literature and his theosophical property'' we try to compare and analysis these ta''vilat of tow scholars. Nishaburi precis Razi''s topics and in cases changes content and literature of them or adds mystical topics to them. In some cases Nishaburi states independently tavil of quran that be comparable with principles and methods of mystical interpretation of Razi. This article analyze and describe this ta'vilat.

Nasir al-Din al-Tusi is accepted by a number of historians of philosophy as a peripatetic philosopher who followed Avicenna. The main claim of this article is that the above-mentioned view does not fully reflect the truth. Namely, it is a fact that in a number of his works, such as Musari al-Musari and Sharh al-Isharat, Tusi defended Avicenna against Asharite theologians Abu al-Fath al-Shahristani and Fakhr al-Din al-Razi. However, he wrote a number of books, such as Tajrid al- I`tiqad and Fusul, where he criticized some aspects of Avicenna`s thought. Considering the abovementioned facts, it could be claimed that Tusi`s thought system is a synthesis of kalamic and peripatetic traditions.

Hojjat, literally divine proof or witness, was a title in Ismailism and the Persian poet Nasir Khosrow is believed, by Iranian and non-Iranian scholars alike, to have been appointed "Hojjat of Khorassan." It is, however, in his poetry only that he refers to himself as Hojjat, never using the word in any of his prose works, always referring to himself as "Abu Moeen Nasir ben Khosrow Ghobadiani." Is it possible, then, that Nasir Khosrow the poet has adopted the word as a pseudonym?

Hakim - Nasir Khosraw Qobadiyani–the Persian well known poet has had a unique and special personality which can be realized and found through his poems after 1000 years. His personality may be due to his long travels, religion conversion, and urging on propagation of his own desirable religion. Nowadays, interdisciplinary studies have enormously contributed in recognizing some hidden points on literary persons. The present paper attempts to investigate some personal characteristics of Nasir Khosraw including extreme prejudice and hot temper through some psychological principles.