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Surveying the problem of emanation in Farabi's view, has some difficulties like that does for Farabi this problem is a fundamental problem in metaphysics or a secondary one? In this issue we are confronted with two main difficulties: one is that some scholars doubted to two Farabi's works that he discussed there the problem of emanation, mean Fosus Al-hekam and Ouoon Al-masael. They cannot say that these two books certainly are Farabi's books. But the more difficult problem is that Farabi's views on the problem of emanation are different in his works. It seem that some of Farabi's books are basically written in the Aristotelian context and some of his books are from his personally views. In addition, there is another difficulty: Farabi discussed the problem of emanation in some of his books that are not basically metaphysical but are psychological. In the present article, we try to survey these difficulties in Farabi's works.
 

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Addition to historical analyses, three different types of reading of the ideas of al-Farabi have been offered: First, the connection between his ideas and the Greek thought; second, the connection between his ideas and theology, and the relationship that can be established between philosophy and religiousness; and third, the explication of al-Farabi’s ideas on the basis of the crisis (-es) he faced. In the present article the relationship between al-Farabi’s philosophy and Greece, Islam and the social crisis of the time are elaborated on.  

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Therefore, our main question is what semiotic model can be sought in the context of these philosophical theories, what is the evolutionary relationship of these models with each other and what is the relationship between the Iranian semiotic model and the West.
The findings show in the Iranian philosophical tradition, in the heritage of Farabi and Avicenna, an epistemic system which has roots in Aristotelian and Neoplatonic thinking based on rational presupposition of priori categories. To them, the beginning of the sign is where the active intellect adapts the forms of a prior art imaginable to material matters. As a result, Farabi and Avicenna represent a semiotic system in a modern sense. But Suhrawardi and Mulla Sadra introduce an evolutionary epistemic system, indicating the beginning of the abstract movement of the thinkers. This theory is similar to the ideas of the Renaissance in Europe and adapts to the modernist theories of semiotics. According Suhrawardi and Mulla Sadra, there are no selfsame signs. In their semiotics, except by the mind, the sign cannot reach the field of creativity and semantic interpretation. For them, the sign flows through the steady evolution of sensory differentiation into abstract and collective space. We show in his paper the usefulness of this implicit semiotics as a method for textual analyzing by analyzing a visual-verbal literary text.
 

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Childbearing is a very important concept in contemporary demographic theories, referred to as fertility. In order to describe and understand this concept, the current article has taken into account the views and ideas of Muslim thinkers such as Al-Farabi, Miskawayh, Al-Ma'arri, Ibn Sina, Khaje Nasir al-Din, and Ibn Khaldun, using the attributional method. This reseacrh is important as today’s university system of Iran is based on the principles of Islamic law hence; there is need for indigenous knowledge in all fields of humanities, including demography. The findings of the study show that all the thinkers have had paid attention to the issue of reproduction and its related forces. The importance of reproduction or generational reproduction in their view has been so importnat that they not only introduced fertility as a vital feature of women but also explained the first and foremost purpose of marriage as the human generational reproduction. They used religious verses and traditions to substantiate their views. However, Al-Ma'arri is an exception as he recommends men to abstain from marriage and childbearing. The analysis of the findings and results shows that the Muslim thinkers, despite discussing about childbearing and related phenomenon, have not provided figures in this regar and rather expressed their ideas theoretically. Of course, this should not be seen as a sign of the weaknesses of those great thinkers, but that was probably due to a limitation on statistical data in the past.

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Rationality or relativity? In which one does Farabi believe? How does it relate to imagination and the permanent, if at all? For Farabi, people come to grasp rational truths mostly through the use of their imagination. Furthermore, the arousal of people’s feelings and emotions often originates in their imagination via imagery forms. The ultimate utopian goal is to drive the public to achieve rational happiness. Since the public, based on their nature and general habits, in effect cannot perceive the rational truths, the path to rational happiness must be represented via their imagination. Moreover, their imaginary concepts and forms should be made the permanent. So bringing rational happiness to people's minds through their imagination, the media of each society should represent rational truths through the sensory and imagery forms familiar to that society. The Farabian theory of cognition shares aspects of relativity as well as rationality. To Farabi, rational truth and rational happiness is fixed and one, having only one denotation, while its connotations, say, images and imagery forms are various and sundry. That being the case, different communities can have different ways to perceive the same truth, working toward the same goal.