خلاصة:
in this research, by examining the views of avicenna and mulla sadra, the role of action in the completion of theoretical reason, in two major schools of islamic philosophy, namely hikmat al-masha and al-taaliyyah, has been considered. the importance of this issue is due to the explanation of the relationship between science and practice in the opinions of these two schools and the evolution of this discussion from the peripatetic school to the transcendental wisdom. this is important among the metaphysical and moral issues related to the gap between opinion and action. the purpose of the research is to examine the relationship between practical reason - such as ethics and sharia - and human worldly happiness and its alignment with the perfection of theoretical reason. the results of the research show that according to ibn sina, the perfection of the human intellect from the beastly to the useful is through the active intellect, but after the human intellect is actualized, it needs actions in order to connect to a higher intensity and level, through which it is freed from material and physical affairs. and it can be understood and united with general forms, which is the completion of theoretical reason. this theory in mulla sadra's opinion, since it considers the soul as the physicality of occurrence, it is also valid in the levels of potential intellect to the actual, that is, there is a two-way relationship between opinion and action in the levels of the soul in the physical, exemplary and rational world. the explanation of avicenna's and mulla sadra's opinions in the field of islamic philosophy shows the evolution and approach of this theory more clearly, which is analyzed in this research based on the method of dialogue between their opinions.
ملخص الجهاز:
The results of the research show that according to Ibn Sina, the perfection of the human intellectual faculty from the material (hylic) stage to the acquired (mustafad) stage is through the Active Intellect; however, after the human intellect has attained actuality, it requires certain actions to achieve connection in intensity and higher levels, through which it becomes free from material and bodily matters and becomes capable of perceiving and uniting with universal forms, which is the perfection of theoretical reason.
According to Ibn Sina, the human soul, based on practical exercise, constant preoccupation with perceiving universals and intelligible forms, distance from material preoccupations, full attention to intellectual matters, and observation of the active intellect, attains the habit of permanent connection and continuity with the active intellect.
Ibn Sina, with a redefinition of the theoretical intellect, which he considers to include both theoretical and practical wisdom, has regarded the relationship between knowledge and action as reciprocal; and although he states that the perfection of the human intellectual faculty from the potential and hylic to the acquired is through the Active Intellect, once the human intellect has attained actuality, it requires certain actions for connection in intensity and higher stages, through which it becomes free from material and bodily matters and gains the capacity to receive and unite with universal forms, which is the very connection to the Active Intellect and the ultimate perfection of the theoretical intellect.
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