His important philosophical works are listed below.

His important philosophical works are listed below. I . Asas al-Iqtibas (logic), 1947. 2. Mantiq al-Tajrid , (logic). 3. Ta'dil al-Mi'yar (logic). Tajrid al.'Aqa'id (dogmatics), Teheran, 1926. Qawa'id al-'Aqa'id (dogmatics), Teheran, 1926. Risaleh-i I'tiqadat (dogmatics). Akhlaq-i Nasiri (ethics). Ausaf al-Ashraf (Sufi ethics) Risaleh dar Ithbat-i Wajib (metaphysics). Ithbat-i Jauhar al-Mufariq (metaphysics). Risaleh dar Wujud-i Jauhar-i Mujarrad (metaphysics).

Risaleh dar Ithbat-i 'Aql-i Fa”al (metaphysics). Risaleh Darurat-i Marg (metaphysics). Risaleh Sudur Kathrat az Wahdat (metaphysics). Risaleh 'Ilal wa Ma'lulat (metaphysics). Fusul (metaphysics), Teheran, 1956. Tasawwurat (metaphysics), Bombay, 1950. Talkhis al-Muhassal , Cairo, 1323/1905. Hall-i Mushkilat al-Isharat , Lucknow, 1293/1876.

Akhlaq-I Nasiri Nothing can be farther from truth than the assertion that Akhlaq-i Nasiri of Tusi is a mere “translation”[^19] of Tahdhib al-Akhlaq of Ibn Miskawaih.

The author was undoubtedly commissioned by Nasir al-Din 'Abd al-Rahim, the Isma'ilite Governor of Quhistan, to translate the Kitab al-Taharat ( Tahdhib al-Akhlaq ) from Arabic into Persian, but he did not accept the suggestion for fear of “distorting and disfiguring the original.”[^20] Besides, Ibn Miskawaih's effort is confined to the description of moral discipline; the domestic and political disciplines are altogether missing in his work.

These, according to Tusi, are equally important aspects of “practical philosophy” and, therefore, are not to be ignored. With this in mind, Tusi compiled Akhlaq-i Nasiri on the following pattern. With regard to content, the part on moral philosophy is a “summary”[^21] and not a translation of Kitab al-Taharat , but the form, the arrangement of topics, and the classification of subjects is Tusi's own, which apparently give an air of originality to it.