چکیده:
The rational faculty is the true distinction of humans compared to other animals, and all religious duties and human perfections are built upon this faculty. The purity of the rational faculty in both theoretical and practical intellect leads to true human happiness. The nature of the rational faculty is based on unity (Tawhid) and is incompatible with multiplicity and preoccupation with others. The purity of the rational faculty can be pursued along two axes: first, the rational faculty must not be tainted by illusion and imagination; second, in discovering truths, it must not be limited to a certain extent. Therefore, for its purity and excellence, methods such as reflection, breaking habits, having a single aim, the unity of psychic faculties, presence, and mindfulness have been presented. When the rational faculty achieves purity and excellence, effects emerge from it, some of which include: mastery over imagination and the imaginative faculty, influence on the intensity of intuition, connection with the active intellect, verbal and actual miracles, and reaching Tawhid are among the effects of the purity of the intellect. In this writing, while explaining the purity of the rational faculty, the methods of attaining it and some effects of the purity and excellence of this faculty in humans are mentioned.
خلاصه ماشینی:
From the perspective of the philosopher and the sage, the intellective faculty has stages, and the purity of each stage serves as a prerequisite for a higher stage, reaching the acquired intellect at the highest level, where at that station, whatever it wishes to know is attained; therefore, in the language of the philosopher, intellect as intellect—whether particular intellect or universal intellect—is not subject to blame; rather, its stagnation in a single stage and position is not desirable, and its stagnation and restriction without its purity is censured, as the Sheikh emphasized that one must always [be] in the world «والمنصرف بفکره الی قدس الجبروت ، مستدیما لشروق نورالحق فی سره ، یخص باسم العارف » (Ibn Sina, 1383: Vol. 3, 1029) Therefore, its duty is to capture the existential truths of things in all existential stages, until the entire pure and simple truth of existence, as existence itself, is attained in the stage above intellectual abstraction.
This is because the intellect of mankind has fallen under the influence of lower faculties, especially the imaginative faculty, and is unable to perceive the truths of things and cannot traverse the path of human perfection alone; rather, in many cases, it has been observed that it has engaged in distractions and even performed antics in the face of the callers to truth and the bearers of revelation; therefore, if the intellect is placed in an ascending journey, it reaches the station of prophethood and achieves connection to the higher stages (Ibn Sina, 1376: 488-490).
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