The mind is in the sense of knowing the power, as it is related to knowing the presence, “NaZari Mind” takes the name of the “Ameli Mind” as it is about to know the value. According to the fields of mind, he graduated in the form of condensation, Bilmeleke, Bilfiil and the prestigious. The perception of hearing, dreaming and thinking until you think it takes place to know by reason. So it is necessary to know the perception but not enough. Information is the concept (imagination) and the judiciary (CONSIDER). According to the ibn sinâ, logic teaches us the ways that lead us to two information. This is why science for the logic itself is a tool science for other sciences. The logic is a mandatory science, as well as the logic, both learning and implementation because of the relationship between knowledge and humanitricat. The concept is first and basic information in IBN SA, and is related to the understanding of the nature. The concept relevant to the nature is the principle of the judiciary, and the first tains in the mind are abstractly called the second temperatures, which are also called the seconds of the logic. The second tines are lovely in the sense of the mind of the logic from their area. (SS. 150-151). The second of the knowledge is judgment and is expressed by the correct and incorrectness of the symbol or right-in-law. Rey usually evidence-based information is used in the correct accurate, ZANN in the conclusance. Ibn Sinai takes the Hadd and Burhan in the center, it accepts the fault useful to communicate the information to the community, but Cedel does not see the poetry and the mugalate regarding the essence of the logic. The driving of logic is concept, suggesting and comparative. Burhan, Cedel, Mugalata, Fault and poetry cannot be defined without considering the items in the bank. Suri must do not require material compulsion. Therefore, the logic is a Suri science. The author specifies that Ibn Sinaâ as Fâsbî does not see the logic as linguistics. According to ibn sinâ, the logic is only interested in how the word shows the meaning. In this case, linguistics are not required to learn logic to obtain science. The ferrate for the function of the language is not sufficient for the function of the logic, but the only way to forward the thought is the language of the logic

is mandatory to deal with science. After the author of the Author Ibn Sinâ, it provides highly spacious interpretations from the healing and other works related to these issues. At the end of the book, the author of the writer, Fârangî and ibn sinâ, based on their own texts, the statements of the logic, knowledge and science, which follows the three philosis, which follows the tradition of Aristoteles, not to contradend to the contradictions, not to contribute to the contradiction. These three philosophers refer to the nine, ten and ten first hundred years of religion in a society in a society in a society, which demonstrates the knowledge and science statement for the development of science and philosophy. As a result, the writer allows the most important three philosophers of the Islamic world to explain the concepts of knowledge, science and logic and provides their opinions to understand these three philosophers correctly and directly to welcome their thoughts.

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