In an interview with Iran Book News Agency (IBNA), on the importance of Khajeh Nasir, Gholamreza Jamshid Nedjad Aval said: "He was a great person who tried to re-stablish and re-construct the Iranian-Islamic culture and civilization after the Mongol invasion to Iran. He founded the Scientific Observatory Center of Maraqeh and compiled, summarized and prepared voluminous books in different fields as the textbooks for the center as well.

Emphasizing on Khajeh Nasir’s initiatives in Islamic Philosophy, Jamshidnejad said Khaje Nasir presented a series of innovative ideas different from Avicenna's among which the emergence of unity out of multiplicity as well as divine knowledge, are the most important.
 
He added: "In this center, Khajeh Nasir also established a great and very important library containing more than four hundred thousand books most of which had been damaged. He gathered these books from around the world and some of them are now available. 

The author referred to the recognition of two hundred and eighty-two compilations by Khajeh Nasir in this book and said: "These works include various topics of Iranian - Islamic Sciences, Technologies and Educations." 

Considering Khajeh Nasir servings in the field of philosophy and theology he said: "He should be known as the founder of the trend in philosophy which after the passage of almost four hundred years could reach its final perfection by Mulla Sadra, and today is referred to as the superior or transcendental philosophy. In fact, Khajeh Nasir tried to restore the ideas of Imam Ali (AS) in theology and flourished them through scholastic detailed explanations. These services of Khajeh have been broadly mentioned in the book."

In response to the question regarding whether Khajeh Nasir was an innovative theoretician or just a reviver of Islamic philosophy after the Mongol invasion to Iran, Jamshidnedjad Aval said, in some of his works such as "Sharhe Esharat” (description of references); besides clarifying Avicenna’s opinions, Khajeh goes in some cases a way completely different from that of him. 

He added: "Two examples among the mentioned differences and initiatives can be pointed out. One of them is the issue of the issuance of unity out of multiplicity which is a very important issue in philosophy. Avicenna has a rule which says: “the sole, does not create, but the sole,“ whereas Khajeh Nasir has proposed innovative remarkable ideas in this regard and introduced the issue of “Different Conventions/Norms” or “Relativism” to the Islamic Philosophy which can be recalled as a rule or better to say "The Rule of Philosophical Relativism". 

According to Khajeh, multiplicity can be easily emerged or issued from unity based on various conventions and he has indeed proved this. Regarding the second rule proposed by Khajeh Nasir as opposed to that of Avicenna, it is also worth saying that Avicenna knows the divine knowledge, as a general omnipotent one, whereas, Khajeh was in my belief, influenced by the ideas of Khayyam, and under the influence of such idea, he introduces the divine knowledge as an existential trait.

He added: "It means that the knowledge of God, with all the essences and objects in the world, is exactly the same as his presence and existence. Thus, his knowledge is his exact existence. The problem of "divine awareness of the existence details” was solved by this theory of Khajeh. Giving this theory, the divine knowledge won’t be changed into ignorance in belonging to the variable components of the universe, because every occurance in the universe is indeed in his exact presence and this means God's awareness of all the creatures’ states.

Jamshidnedjad Aval noted: the innovations of Khajeh and presentation of views different from those of Avicenna are not limited to these two issues, yet all of that could not discussed now in the given time .

The first edition of “Philosophical and Theological Ideas of Khajeh Nasir” has recently been published by the Institute of Miras-e-Maqtoub (Written Heritage).