چکیده:
The perfection of human life depends on the functioning of his "intelligence", which has the ability to categorize and divide from different perspectives; One of them is the division of intellect into "resurrection intellect" and "subsistence intellect"; "Aql Maad" is responsible for the guidance of the field of meaning, and "rational intellect" is responsible for the guidance of the field of human matter; In this path, for various reasons, various ratios and relationships are established between those two types of intellect; Relationships that lead to happiness under certain conditions and lead to misery under human conditions; The mission of this article is to identify the types of these relationships and the reasons for their emergence.This article is one of the types of descriptive research and it is fundamental in terms of its purpose, and the data required in it has been collected by documentary method with fishing tool and then analyzed by qualitative ijtihad method. Finally, it became clear that due to the actions of those two intellects, there are three relations and relationships between them during the whole life of man; A relationship in which rational reason dominates other human affairs, a relationship in which the reason for sustenance dominates the reason for sustenance and human movement, and a relationship in which minds have an equal proportion to the principle of their creation in human movement. and there is a balance relationship between them, the result of the first two relationships is human misery and the last relationshi
خلاصه ماشینی:
3) Deception: The Holy Quran has introduced worldly life as a means of deceiving humans: «و ما الحياة الدنيا الا متاع الغرور»; "Worldly life is nothing but the enjoyment of deception" (Al-Hadid/ 20); in this regard, Amir al-Mu'minin Ali (peace be upon him) says in describing the deceptive nature of the world: «مثل الدنيا کمثل الحية لين مسها َ ِ ِ Intellect and Religion, Year Fourteen, Number Twenty-Seven (Autumn and Winter 1401) Fatemeh Shamkhi Amiri / Seyed Ahmad Reza Shahrokhi / Aghdas Yazdi ▪ 153 و السم الناقع في جوفها يهوي إليها الغر الجاهل و يحذرها ذو اللب العاقل »; the world is like a beautifully patterned snake, whose exterior is soft and beautiful, but whose interior is full of deadly poison.
By falling into conditions of negligence, the human effectively leaves the opportunity to the intellect of worldly life so that by this means Intellect and Religion, Year Fourteen, Number Twenty-Seven (Autumn and Winter 1401) 154 ▪ Assessment and recognition of the relationships between "Intellect of the Hereafter" and "Intellect of the World" in the course of human movement to fulfill its own desires and knowledge without any interference and to achieve them; in such circumstances, more often than not, the intellect of the world reaches a state of comprehensive dominance over the individual.
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