Bu tushuncha mutlaqo mavjud emas. Maqtalgan kishi nayzasining bir zarbi bilan ikki otliqni teshib o'tmagan, bu savolni hech kim bermagan va u bir milya otliqni teshishi mumkin emas. Bu ma'nolar so'zlarni tasvirlaydi va tushuntiradi.
Fikr (tafakkur) ma'nosiga kelsak, agar so'zlar ko'rsatayotgan ma'no real mavjud bo'lsa va uni sezgi orqali idrok etish yoki aql bilan tasavvur qilish mumkin bo'lsa, ya'ni sezilgan va shu tufayli ishonilgan narsa bo'lsa, bu ma'no uni sezgan yoki tasavvur qilib unga ishongan shaxs uchun tushunchadir. Uni sezmagan yoki tasavvur qilmagan kishi uchun esa, garchi unga aytilgan yoki o'qigan jumlaning ma'nolarini tushunsa-da, bu tushuncha bo'lmaydi. Shuning uchun nutqni, o'qiladimi yoki eshitiladimi, aqliy tarzda qabul qilish yoki unga yondashish zarur. Ya'ni jumlalarning ma'nolarini ular ko'rsatganicha tushunish kerak, yozuvchi yoki so'zlovchi, hatto o'zi ham ular shunday bo'lishini istagan tarzda emas. Shu bilan birga, bu ma'nolarning haqiqatini aqlida shunday anglashi kerakki, ular tushunchaga aylansin. Demak, tushunchalar — aql tomonidan haqiqati anglanadigan tushunarli ma'nolardir, bu haqiqat aql tashqarisida mavjud seziladigan haqiqat bo'ladimi yoki seziladigan haqiqatga asoslanib tashqarida mavjud deb qabul qilinadigan haqiqat bo'ladimi, farqi yo'q. Bu so'z va jumlalarning ma'nolaridan boshqa har qanday narsa "tushuncha" deb atalmaydi, u faqat axborotdir.
This connotation is absolutely non-existent. The man praised did not pierce two horsemen with a single strike of his spear, nor did anyone ask this question, nor is it possible for him to pierce a mile of horsemen, these meanings illustrate and explain the words. As for the meaning of fikr (thought), if the meaning indicated by the words exists in reality and is sensorially perceivable or conceivable by the mind as something that is sensed and thus believed in, this meaning is a concept for the person who senses it, or conceives and believes in it. It is not a concept for anyone who does not sense it or conceive it although he may understand the meanings of the sentence said to him or read by him. Hence it is imperative for one to receive or approach speech, whether he reads or hears it, in an intellectual manner. That is, he must understand the meanings of sentences as they indicate and not as the writer or speaker, or even he himself wants them to be. At the same time, he must comprehend the reality of these meanings in his mind in a manner that he can identify them such that these meanings become concepts. Therefore, concepts are the comprehensible meanings whose reality is comprehended by the mind, whether it is a perceivable reality existing outside the mind or one that is accepted on the basis of perceivable reality as existing outside it. Anything apart from these meanings of words and sentences is not termed as a ‘concept’, it is mere information.
Tushunchalar haqiqatning axborot bilan rabt (bog'lanish) qilinishi yoki axborotning haqiqat bilan bog'lanishi va bu bog'lanish yuz berganda axborot hamda haqiqat qaysi asos yoki asoslarga ko'ra qaralayotganiga muvofiq, ya'ni inson ularni bog'lagan paytda haqiqat va axborotni qanday tushunishi va anglashiga muvofiq, bu shakllanishning (tushunchalarning) qotib qolishi natijasida hosil bo'ladi. Shunday qilib, inson so'zlarni va jumlalarni tushunadigan, ma'nolarni va ularning aniqlangan haqiqatini anglaydigan hamda unga hukm chiqaradigan 'aqliyya (mentalitet)ga ega bo'ladi. Demak, 'aqliyya (mentalitet) narsalarni anglash yoki tushunish usulidir. Boshqacha aytganda, bu haqiqatning axborot bilan bog'lanish yoki axborotning haqiqat bilan bog'lanish usuli bo'lib, uni bir asos yoki belgilangan asoslarga ko'ra ko'rib chiqishdir. Shu yerdan mentalitetlardagi farqlar kelib chiqadi, masalan, islomiy mentalitet, kommunistik mentalitet, kapitalistik mentalitet, anarxistik mentalitet va monoton mentalitet. Shunday ekan, aytish mumkinki, bu mafohim (tushunchalar) insonning anglangan haqiqatga nisbatan xulq-atvorini, unga bo'lgan moyilligini, uni qabul qilish yoki rad etishini belgilaydi va insonda muayyan moyillik hamda o'ziga xos ta'm shakllantiradi.
Concepts are formed by the rabt (association) of the reality with information or the association of information with the reality and by the crystallisation of this formation (of concepts) in accordance with the basis or the bases upon which the information and reality are considered when their association takes place i.e, in accordance with one’s understanding and comprehension of the reality and the information when he associates them. Thus, a person acquires an ‘aqliyya (mentality) by which he understands words and sentences and comprehends meanings and their identified reality and gives judgement upon it (i.e the reality). Therefore, the ‘aqliyya (mentality) is the mode of comprehending or understanding things. In other words, it is the way how a reality is associated with the information or information is associated with the reality, by considering it upon one basis or specified bases. From here stems the divergence in mentalities such as the Islamic mentality, the Communist mentality, the Capitalist mentality, the Anarchist mentality and the Monotonous mentality. Thus it can be said that these mafahīm (concepts) determine the conduct of man towards the comprehended reality and his inclination towards it, its acceptance or rejection and they build in him a particular inclination and a specific taste.
Mayl (ko'plik: muyul) (moyilliklar) – bu odamni qanoatlanishga undaydigan istaklar bo'lib, ular inson hayotga oid tasavvurlari (mafohim) bilan bog'liq holda, o'zi qanoatlantiradi deb hisoblagan narsalarga nisbatan yuzaga keladi. Bu moyilliklar insonni instinktlari va organik ehtiyojlarini qondirishga undaydigan hayotiy energiya hamda bu energiya bilan uning tasavvurlari (mafohim) o'rtasidagi bog'liqlikning natijasidir. Aynan shu moyilliklar insonning nafsiyasini (xulq-tabiatini) shakllantiradi, ya'ni inson nafsiyasi uning instinktiv intilishlari bilan hayot haqidagi tasavvurlari (mafohim) bog'lanishidan tarkib topadi. Shunday ekan, nafsiyya – instinktlar va organik ehtiyojlarning qondirilishini belgilaydigan tartibdir. Boshqacha aytganda, bu qanoatlanishga intilish bilan inson ega bo'lgan tasavvurlar (mafohim) o'rtasidagi bog'lanish usulidir. Nafsiyya insonning ichki olamida uning istaklari va hayot haqidagi tasavvurlari, shuningdek, instinktlari hamda organik ehtiyojlarini qondiradigan moddiy narsalar haqidagi tasavvurlari o'rtasidagi munosabatning birikmasidir.
As for the mayl (Pl: muyul) (inclinations), they are the desires that motivate man towards satisfaction in association with the mafahīm (concepts) he holds about the objects he believes that will provide satisfaction of his desires. These inclinations are the outcome of the vital energy that pushes man to satisfy his instincts and organic needs and the association between this energy and the mafahīm (concepts) (he carries). These inclinations alone form the nafsiyya (disposition) of man i.e. man’s nafsiyya (disposition) is formed by his instinctual drives associated with the mafahīm (concepts) he holds about life. The nafsiyya (disposition) then is the mode which determines the satisfaction of instincts and organic needs. In other words, it is the mode whereby the drives toward satisfaction are linked with the mafahīm (concepts) one carries. It is a combination of the relationship (inside each human being) between his desires and his mafahīm (concepts) about life, and the mafahīm (concepts) he holds about those material objects that will satisfy his instincts and organic needs.
Aynan shu (yuqorida tavsiflangan) 'aqliyya (aqliy tafakkur tarzi) va nafsiyya (ruhiy moyillik) shaxsiyatni (shaxsiyyah) tashkil etadi. Garchi 'aql (aql-idrok) yoki tushunish insonda tug'ma bo'lib, har bir insonda albatta mavjud bo'lsa-da, 'aqliyyaning shakllanishi insonning o'z harakati orqali amalga oshadi. Xuddi shunday, garchi moyillar (muyul) insonda tug'ma bo'lib, har bir odamda albatta mavjud bo'lsa-da, nafsiyyaning (ruhiy moyillikning) shakllanishini inson o'zi amalga oshiradi. Axborot va voqelik ko'rib chiqiladigan asos yoki asoslar mavjud bo'lib, ular bilan bog'lanish ma'noni kristallashtiradi, shunda u tushunchaga (mafohim) aylanadi; va drayvlar (intilishlar) bilan mafohim (tushunchalar) o'rtasida yuzaga keladigan birikma intilishni kristallashtirib, uni moyillikka aylantirar ekan, inson axborot va voqelikni ko'rib chiqadigan asos yoki asoslar hamda ular o'rtasida bog'lanish yuz beradigan asos 'aqliyyaning shakllanishida eng muhim ta'sirga ega.
It is this (above described) ‘aqliyya (mentality) and nafsiyya (disposition) that the Shakhsiyyah (personality) constitutes. Although ‘aql (intellect) or comprehension is innate in man and is definitely existent in every human but the formation of the ‘aqliyya (mentality) is by the action of man. Similarly, although inclinations (muyul) are innate in man and are definitely existent in every man, the formation of nafsiyya (disposition) is performed by man. Since the presence of a basis or bases upon which information and the reality is considered on association which crystallises the meaning so that it becomes a concept and since the combination that occurs between the drives and the mafahīm (concepts) is what crystallises the drive so that it becomes an inclination, the basis or bases upon which man considers information and the reality upon which their association occurs has the most important influence in the formation of the ‘aqliyya (mentality)
va nafsiyya (xulq-tabiat). Agar uning 'aqliyasi (aql-tafakkuri) shakllanadigan asos yoki asoslar uning nafsiyasi (xulq-tabiati) shakllanadigan asos yoki asoslardan boshqacha bo'lsa, uning 'aqliyasi nafsiyasidan farq qiladi, chunki u o'z moyilliklarini ichida chuqur o'rnashgan asoslar bilan o'lchaydi va o'z intilishlarini uning aql-tafakkurini shakllantirgan tushunchalardan boshqa tushunchalar bilan bog'laydi. Shunday odam o'ziga xoslikdan mahrum, tafovut va nomuvofiqlik bilan ajralib turadigan shaxsiyatni shakllantiradi, uning fikrlari moyilliklaridan farq qiladi, chunki u so'z va jumlalarni tushunadi va haqiqatni moyilliklaridan boshqacha tarzda anglaydi.
and nafsiyya (disposition). If the basis or bases upon which his ‘aqliyya (mentality) is formed is other than the basis or bases upon which his nafsiyya (disposition) is formed, his ‘aqliyya (mentality) will be different from his nafsiyya (disposition) because he would then be measuring his inclinations upon a basis or bases that are deep rooted in him and would be associating his drives with concepts other than those which formed his mentality. He forms a personality that lacks distinctiveness, a personality with variance and discrepancy, one whose thoughts are different from his inclinations, because he understands words and sentences and comprehends the reality in a mode different to his inclinations.
Shunga ko'ra, shaxsiyatni to'g'ri tarbiyalash va uni shakllantirish faqat insonning ʼaqliyya (aqliy tafakkuri) va nafsiyya (ruhiy moyilligi) uchun yagona asosni o'rnatish orqali amalga oshirilishi mumkin. Inson ma'lumotni haqiqat bilan bog'laganda, uni o'lchaydigan mezon xuddi shu asos bo'lishi kerak, ya'ni uning intilishlari va tushunchalari bog'lanadigan o'sha bir xil asosiy mezon. Natijada o'ziga xos va alohida shaxsiyat (shakhsiyya) shakllanadi.
Consequently, the proper treatment of personality and its formation can only be achieved through the establishment of a single basis for both man’s ‘aqliyya (mentality) and nafsiyya (disposition). The standard against which man measures information and the reality when he links them together should be the same standard basis according to which his drives and concepts are associated. The result of this is the formation of a unique and distinctive shakhsiyya (personality).