javad mahmoodzadeh

Rationality, in addition to describing theoretical matters, is also a description of actions. Every action that originates from a human arises from their practical reason; however, if the focus of practical reason is excessively directed toward one of the lower faculties, such as desire, anger, or illusion, human reason follows that faculty, leading to invalid rationality. If practical reason, in its attention to the animate faculties, follows the judgment of theoretical reason, valid rationality is formed. In the former state, practical reason may follow desire, anger, or illusion and lead the actions align with them. The action arising from rationality directed toward desire, anger, and illusion consists, respectively, of attracting pleasant and compatible matters, repelling unpleasant ones, and striving for conventional matters such as possession. In sound rationality, actions aligned with desire, anger, and imagination are limited to an extent that does not hinder the ultimate perfection of reason. This extent is determined by practical reason in accordance with the judgment of theoretical reason.

The concept of obligation and necessity in the science of logic is one of the ingredients of judgments and shows the relationship between the predicate and the subject, and depending on whether the parties to the case are real or creditable, the obligation also becomes real or creditable. True necessity is one of the second philosophical concepts and it is divided into two categories: applicative and restrictive. But the credit obligation is realized only in the authentic self. In an innovative way, Allameh Tabatabaei introduced the concept of credit obligation from the world of truth to the world of credit and put it as one of the stages of the hindrance of action, and according to the types of real obligation, credit obligation is also divided into applicative and restrictive. Restrictive obligation means the existence of restrictions or constraints in the way of falsification of an obligation on a verb. These restrictions are forms of soft verbs with other powers, because each power requires its own perfection and its form. Applicative necessity in a verb means the absence of adverbs and the lack of attention to disturbing forms with that verb and causes that verb to be required and created with less friction. Therefore, the obligation of a verb may be absolute or binding, and in case of binding, it may be bound by one adverb or dozens of adverbs. The root of this application and restriction ultimately comes back to the attention of the soul and its intensity and weaknes.

Practical intellect is the source of human actions. This power issues human action with the help of theoretical reason and by forging special rules and credentials related to action such as obligation. According to Allameh Tabatabai, the validity of obligation is the first and most important rule of practical reason in order to issue a definite verb. Credit obligation in relation to some verbs may be absolute and in relation to other verbs. The more this application is, the less disturbing the issuance of the verb will be, but the obligatory obligation will cause the verb to be issued only in certain circumstances. The problem of doubt in practical rationality is explained by the application and restriction on the necessity of the action. Higher application in obligation means more intensity and more restraint means less intensity in issuing the verb. The root of this application and restriction also goes back to the attention of the soul. This application and restriction may be formed around the actions of each of the forces that play a role in the issuance of the verb, the most important of which are Theoretical intellect ,illusion, anger and lust, because the practical intellect in the necessity and issuance of any verb is influenced by one of these forces. The passivity of the practical intellect against the lower powers causes the necessity of a gentle action to be issued with that power with more application and less restraint (less disturbance). The lowest degree of rationality is rationality bound by lust, and practical rationality focused on anger, delusion, and theoretical reason are ranked higher, respectively.

Religious teachings and knowledge is divided into two categories: theoretical and practical. Theoretical doctrines of religion often convey a series of facts in the form of factual statements, and constitute the domain of religious beliefs and worldviews. On the contrary, the practical rulings of religion, including the laws and ethics, generally referred to in the form of imperative propositions and, in some cases, in the form of declarative propositions, express the ideology and practical standpoint of human beings. This paper deals with the quality of the relationship between these two domains of religious teachings inspired by Allameh Tabatabai’s theory of mentally-posited quiddities. Theoretical propositions are the basic and fundamental propositions of religion, and the practical standpoint of man is formed on the basis of these theoretical foundations. Although Allamah Tabatabai does not believe in the productive-logical relationship between factual and mentallyposited propositions, he does not consider the relationship between these two areas (mentally-posited quiddities and facts) to be completely disconnected. Based on the views of Allameh Tabatabai and Shahid Motahhari and their analysis of the truth of legal mentally- posited quiddities, in this paper, we try to provide a plausible explanation of the origin of mentally-posited quiddities (jurisprudence and ethics) and their relationship with monotheistic facts.