When one draws a triangle, there arises in the mind an image of it, and this image is your knowledge of the triangle. We call this kind of knowledge a conception [taśawwur]. It is a bare conception, and there does not follow from it any kind of determination or belief. If one apprehends the angles of the triangle, and there arrives in the mind another image [as a result of joining these angles], this other image is also considered to be a bare conception. Or say that one draws a horizontal line, and above it a vertical line that intersects it, creating two base angles. The two angles and two lines will be engraved in your mind, and this is also a kind of bare conception.

But suppose that one desires to join these two base angles [by creating a hypotenuse] and to then form a triangle, and one then asks himself: Are the two base angles of equal length? Suppose that this person doubts the equality of the two angles. There arises in his mind an conception about their equality. This conception is a simple conception as well. But if it is proven to him that the equality of the two angles, a new situation is obtained, different from the antecedent situation. This new situation is your perception of this relationship‟s accordance with reality, necessitating a judgment in the soul, a agreement to this perception, and an assent to perception wherein one makes a judgment and assent about the reality of something [not necessarily an empirical assent]. This situation is referred to as an assent [taśdīq]. This is because the perception necessitates an assent of the soul and a agreement. We give it this name because it is a necessary part of the concept.

As such, the perception of a triangle‟s angles, and the perception of the two base angles, and the perception of an equality between them, are all classified as bare conceptions. There does not follow from them any judgment or assent. However, the perception that this conception of equality is correct and corresponds to actual reality, is an assent. The same is also true if you perceive that relationship expressed by some kind of predicative statement is wrong, this is also a kind of assent. Here we will offer an admonition. If you observe what has already been said, it will become clear to you that “conception,” “perception,” and “knowledge” are all vocal expressions for one meaning, namely: the presence of the image of something within the intellect. An assent is also a kind of conception, except that a judgment follows from the conception, as well as a contentment in the soul, and an assent. However, because of the distinction between a bare conception (i.e., an conception from which no judgment follows) and an conception for which a judgment follows, we call the first an conception. This is because it is a pure conception, simple, and bare. It merits being called an conception without any qualification. However, we refer to the second as an assent because a judgment and assent follows it. We give it this name because it is a necessary part of the concept.

However, if you would use the term “absolute assent” (taśdīq muţlaq), then this term encompass both kinds of conceptions: the simple idea, and the concept for which their follows a judgment (i.e., an assent).