In Islamic philosophy, as much as get away from ontology and get over to epistemology, gradually get away from Plato and Plotinus and it have inclined to Aristotelian realism and intellectualism. Aristotelian philosophy of science and, with follow that, Islamic philosophy of science have accepted three principal (1) being science of metaphysics, (2) being essences and essential properties, (3) necessity of realistic analyses from essences and essential properties. But, philosophy of sciences after from Newton, gradually, have denied all of that three. New essentialism is to agree with greater of fundamental principles of Aristotelian essentialism, but they weakness that we can with their inspection to pace toward philosophy of science that we can call Islamic philosophy of science.The difference of these watchtowers is in difference of those metaphysics. And I find promoted metaphysics of Islamic philosophy more realistic and more intellectual from metaphysics of meta-Newton(Human metaphysics), and I find epistemology and methodology of contemporary Islamic philosophy of science more realistic and more intellectual from epistemology and methodology of philosophies and contemporary philosophy of sciences, and even more realistic and more intellectual from epistemology and methodology of new essentialism

In philosophy, idealism has two meanings. First as objective or metaphysical idealism versus naturalism, and second as subjective or epistemological idealism versus epistemological realism. Idealism in the former sense concerns the priority of spirit over matter or spiritualism, while in the latter it implies the refutation of materiality of the objects of sensual knowledge. Out of objective idealism and naturalism, Muslim philosophers put forward a third view. On the one hand, they accept the reality of material beings, and on the other, some of them, like Sohravardi and Mulla Sadra, though different from Plato, accepted the existence of the Ideas. In the realm of epistemology, Muslim philosophers are realists; that is, the subjective idealism is denied by them. Their confrontation with subjective idealism was initially started by criticizing sophistry and then, appeared in Tabatabaei and Muthahhari and Mesbah,s works in the form of criticizing sophistry and idealistic thought and defending realistic foundations of Islamic philosophy in the field of knowledge

What is Islamic philosophy? Is developing Islamic philosophy possible? Has Islamic philosophy been realized in the history of Islamic culture and civilization? In the Islamic texts, terms such as God, world, and human exist that have not been philosophically explained but can be philosophically described and used in developing new philosophical theories. A philosophy that is based on Islamic thought should yield to philosophical methodology. Such philosophy becomes valid when successfully passes rational justification. On the other hand, familiarity with the ideas of Muslim philosophers, analysis of the course of their evolutions, and comparing them with the ideas of Greek philosophers show that Islamic philosophy has been realized in the history of philosophy and in the world of Islam.This article uses the innovations of several Islamic philosophers and their attempts to converge philosophical system with Islamic thought, to show that Islamic philosophy is not only possible but also has already been realized.

Islamic revolution of Iran, as the last revolution in 20th century and a unique revolution in terms of historical roots, theoretical and philosophical origin as well as scope and depth of influence, four decades after its victory, has sparked scientific and philosophic contemplation as well as extensive researches. The results of these contemplations and researches gradually formed what is today known as "Islamic revolution studies". Although some of discussions of this field of knowledge are intellectual studies pertaining to this field itself, no discussion has been made about "the philosophy of Islamic revolution studies" yet. This article explains the necessity to study "the philosophy of Islamic revolution studies" and clarifies its establishment as an intellectual-historical science. The article also offers definition, objectives, scope, method and some of important issues of this field as a second degree science and as a subcategory of philosophy pertaining to discussions about Islamic revolution.

One of the unwarranted charges raised against Islamic philosophy is that what we call Islamic philosophy, if it is legitimate to call it philosophy and modify it by the attribute Islamic, is similar to what pioneer philosophers such as Ibn-e Sina, Sheikh Eshragh and Mulla Sadra have presented, and even if we ignore the problem of inefficacy, there is no space for its development.Therefore, all efforts to invest money and time on its education and research are in vain. The present article argues that, first, Islamic philosophy is not limited to these three philosophers and, second, Islamic philosophy can be developed and extended in different ways catching the attention of philosophers for many years to come.

The advocates of the eclectic approach to the philosophy of Islamic education, such as Killani and Khosro Bagiri in particular, first denied the positive approach to making use of the Islamic philosophy for compiling the philosophy of Islamic education. Then, stating that there is no escape from philosophy at all, they also denied the negative approach to Islamic philosophy. Searching for a third solution, they finally adopted the way of referring to philosophy as a method and structure”. First the present paper reviews this approach, and then it criticizes.In order to investigate the criticisms leveled by the above- mentioned group at the Islamic property of philosophy -which is the ground for their denial of Islamic philosophy- and see whether or not they are valid, the paper first addresses the question concerning the Islamic property of philosophy. Then, the eclectic approach is reviewed and criticized.

At this article by expression the characters and components of a suitable explanation in the science field which can be used in the Geography science field, this topic is discussed that it is possible to name two kinds of causative and ultimate explanation in Geography on the base of two basic approach in Geography it means positivism and humanism approach, it is resulted. After the base designing and Islamic views principles about Geography specially by relying to signs of Koran. It is resulted that, first the Geographic science field is farther up than earth planet and it is included all of the universe , Secondly on the base of this view , the Geography science in physical field and also in humanism field will prosper from spatial and causal explanation but science of all the creatures and particles in the universe are dependent by creation law and aimful which has determined before. So all of the causal explanations can be lay in an ultimate and general teleological explanation causal.

This paper aims primarily to study the concept and nature of neutrality in Islamic political philosophy. Although neutrality is primarily in conflict with the religious government, which claims to fulfill the teachings of a particular religion, but the other side of the coin is that, this concept is debatable in aspects of Islamic political philosophy. One of these aspects is the existence of different minorities within the political community who are considered citizens and want the government to treat the citizens equally and neutrally towards all citizens. On the other hand, how Islamic political philosophy deals with the challenges that have led to neutrality in Western countries can further reveal the strengths and weaknesses of Islamic political philosophy. The author will examine this from the perspective of transcendental political philosophy. In this regard, the issues that in the minds of transcendental philosophers can help to clarify neutrality are examined and analyzed. The concept of right and good, human self-determination, and dealing with the political institutions of the community are among the most important topics of neutrality in Western political thought. In transcendental philosophy, these issues will be discussed around topics such as the type of look at human, society, religion, and universe. Accordingly, the most important issue of the present paper is what are the claims of the political neutrality and how can this issue be coped with from the perspective of Islamic political philosophy?