نشریه آموزه های فلسفه اسلامی
سال هفتم شماره 2 (پیاپی 11، پاییز و زمستان 1391)

Idealism has crystallized in human life in different ways and thinkers of every age have posed it in the form of “Utopia” or “Virtuous city”. Studding the Muslim opinion of utopianism in a descriptive - analytical way, this research shows that the devotion to God, considering the spirituality of the human life, respecting the humanity of human and attempting to improve the human dignities, human emancipation from any shackles except serving God, unity and Justice are among the important features of an ideal Islamic cities. Concepts like utopia, Muslim Town, Dar al-Salam, the city of pious men, the place of good, and... is the society to which Muslim scholars have addressed, and not utopia, or nowhere or placeless. Ideal city in Islam doesn’t have any fixed body and form and Islamic thinkers have more provided its mental aspects. They considered the principles upon which its body will be existed later in comply with the social, historical and cultural terms. Therefore, in Islam, there is a Muslim utopia and a style of urban planning, but we may have Islamic cities as the same as the number of cities.

By presenting a new explanation and commentary from causality, has led the view of Suhrawardi to be welcomed by next scholars. But bringing forth the view of Mulla Sadra after Suhrawardi is considered another milestone in the history of philosophy which is regarded as the ground of future reflections. Although, relationship between a cause and effect in view of Suhravardi is deeper than other philosophers, it can be regarded an independent entity for the effect other than a cause in his view, but such an independence is doubtable in view of Mulla Sadra. Mulla Sadra’s opinion about the relationship between cause and effect is influenced by the ideas of Suhrawardi, but on basis of his certain foundations, it takes a new interpretation and a different form. His view of principality and that there is only one truth and at the same time having the levels of intensity and weakness, is one of the reasons that his view is deferent and yet more perfect than Suhrawardi’s.

Civil politics has been always a serious issue for the philosophers issue and they have had a serious consideration to this thought following the prophets step by step. It should be noted that it has been considered by the prophets both in practice and theory and by philosophers just in theory. Among Greek philosophers, Plato and Aristotle have dedicated many of his works to the political thought. Al-Farabi has gained the title of “the philosopher of politic” in Islamic philosophy, too. It seems that Avicenna has dedicated a part of his treatise to the civil politics. And other philosophers, after al-Farabi and Ibn Sina, such as Mulla Sadra have added nothing new to it. In other words, philosophers such as Mulla Sadra have attempted just to develop the synopsis discussions of al-Farabi and Ibn Sina.

One of the most important issues of the psychology is the creation and survival of soul. The problem is one of the issues that have faced many scholars with difficulty. The question arises when the abstractness of a thing doesn’t consist with its temporal contingency and also incompatibility of its contingency with its survival and eternity; because what is presumed by the philosophers is that everything is lack of possibility through preparedness of the existence and non-existence (immaterial), it will be eternal and not be created and corrupted and the everything that have the possibility through preparedness would be subject to the corruption and won’t be eternal. The question arises now is how dose Ibn Sina consider the human immaterial soul contingent yet believed that its corruption is impossible? How may they be come together? Positing the mentioned problem, Mulla Sadra has replied to it on the basis of both Peripatetic philosophers and on his own basis. Although Mulla Sadra has spent great efforts in this regard, it seems that the problem is still remained and as the problem cannot be solved on his base, the spiritual survival of the soul is also face with difficulty.

Motion in three categories: quantity, quality and place have long been accepted by all philosophers. Ibn Sina proved that the motion in category of position is possible but he strongly opposed of motion in substance and other categories. Giving the creative theory of movement in substance, Mulla Sadra placed the substance among the issues that motion occurs in them. But he, like other philosophers, did not accept motion in other categories, especially those categories that their individuals happen gradually. Because, occurrence of motion in them cause the phenomenon of “motion in motion" which is impossible in view of all philosophers. But in view of Allamah TabaTabaei, acceptance of substantial motion requires accepting a subordinate but real motion in all nine accidental categories. Therefore, in his idea, the motion in motion is not only possible, but also the explanation the speed and slow of the motions is possible in the light of motion in motion. This article has explained and criticized the aspects of his theory.

Gaining certainty is desirable in Islam. Given to the importance of the issue of Imamate, and that the demonstrative arguments only make certitude, in this study we have tried to adapt the conditions of the demonstrative argument on the reason of the “maintaining and quoting Sharia” that led to the necessity of determine the Imam and proving their innocence. It doesn’t mean to prove the concomitants and preparations of the reasoning; rather, it means to consist to it the logical conditions of the demonstration. Theologian thinkers have adhered to the rule of benevolence more than the rule of protecting and quoting the Sharia. Given to the conventionality of the benevolence and its incumbency upon God, the rule of maintaining and quoting the Sharia will become more important, for it has been expressed in the traditions and also can be consistent with the demonstration by using the rich heritage of the logic.