The prime matter has always been discussed in the philosophy,. peripatetics have accepted it , while some other philosophers have denied it. In this article, peripatetics proofs for confirming the prime matter and the objections of those who deny it are discussed and analysed. The findings indicate that two objections against the first argument (the argument of potentiality and actuality) are completely correct and Shaykh al - Ishraqs objection to the second argument (the argument of disunion and joining) is based on his own opinions, but that argument is refuted by two other objections. In this article, one of the four objections against the third argument, is rejected., but three other objections are confirmed. The fourth argument is also refuted by an initiative objection in this article and thus all proofs of the prime matter are refuted. As for Shaykh. al-Ishraqs objections to the existence of the prime matter it is proved that his first objection and Allamah Tabatabais answer to it are both viod, but Sadras answer to the Shaykh al-Ishraqs second objection and that of Allamah Tabatabai to his objection are completely correct. Therefore the existence of the prime matter can not be accepted because there is no valid proof in favour of it.

Climatic change in quatemer is one of the most important problemes that some of researchers would like to know about it. There are different methods for researching, but geomorpholigists try to sort out this fenomen in respect to landforms. This articel argue about the natural historic of Zayande - Roud and generating of civilization along the banks. We can conclude that the most important features of this research are as the following. That the lake of zayande - Roud Dam is the remains of a natural lake and it has never bee part of Karon Basin (to the contrary of Oberlander hypothesis ). As the result of the breakeag of this lake the permanent Zayande - Roud ~iver imerged on along its bank the first signs of civilization spring up.

The study of existence is the principal pivot of Ibn-Sina's philosophical system. Ibn-Sina"s opinion about existence is based upon the difference hetween "quiddity" (mahiyyat) and "existence" (wujud). This principle is so important that he builds up much of his discussions on theology and ontology upon it. Following al-Farnbi, Ibn-Sina considers "existence" a metaphysical element, distinguished from "quiddity". From his point of view, "quiddity" is exactly the presence of contingent within the knowledge of God. Unless God grants his existence, his essence will never come into existence. Ibn-Sina was well aware of the religious concept of creation. Having been inspired by the religious texts, he establishes a principle in his philosophy that has been followed by the Islamic philosophy thereafter. To know God as the only existent, within whose realm no non-existence is allowed, means the very acceptance of God as the pure existence, and that nothing may be found beyond Him. The logical requirement for such a statement is to prove the existence of God by means of a new reasoning which Ibn-Sina names the veracious reasoning (Borhan Siddigin). It is inconceivable to claim that such a reasoning be presented by philosophers like Plato and Aristotle who do not consider God the very existence, who do not present the relationship between God and universe within the pivot of existence, and who do not believe in creation. This article studies the question of existence from Ibn-Sina's point of view in order to clarify the reason why the metaphysical difference between "quiddity" and "existence" which was neglected by Aristotle, was the main concern of Ibn-Sina; and the reason why this problem, that the Islamic philosophy has taken grand steps in this way and towards its consequences and correctness, was the basis of Ihn-Sina's ontology.