According to the words of its impact on the audience of the main angle of biography of the Holy Imams (AS) is, the word of the deep layers of the mind penetrated the hearts of people, life is a constant companion, the best example, according to the founder of Islam, the Qur’an is the miracle of the Word is, the more words Vnsayh Imam Reza (AS) teachings of the Koran as direct and indirect footprint ethical principles can be seen at the peak of the meanings of words, literary and moral tailored to the needs of the community.With Search in the intellectual life of Imam Reza (AS) is determined, to lead them to true happiness of man, the true UTOPIA of human effort applied, and when the West in the Middle Ages regression was cutting through cultural decay, and the siege of the culture of their thoughts constantly circle became tighter, progressive ISLAMIC thought and culture Razavi promoting intellectual freedom in the founding UTOPIAn ideals, thoughts and left a strong moral values, which seeks to lay the foundations of ISLAMIC civilization, people in various fields cultural, emotional, respectively. This article is a descriptive, analytical, written using library resources for, and examples of the views of Imam (AS) in relation to human and fundamental moral principles is examined. This article is a descriptive, analytical, written using library resources for, and examples of the views of Imam (AS) in relation to human and fundamental moral principles is examined.

There are two methods for defining the properties of UTOPIA, Le. the ideal city: firstly through the works of those who have directly treated the ideal living environment; and secondly through examining the works that define principles for a prosperous human life. The implications of such principles and their impact on the living environment is another way to interpret UTOPIA. Founded on the belief that issues such as social relationships, the interaction of man and environment and the spatial human activities could not have been neglected in the ISLAMIC thought, this article tries to present an introduction to the characteristics of the ISLAMIC UTOPIA. After a brief historical review of the quest for UTOPIA, the characteristics of the ISLAMIC UTOPIA are treated under the following headings: ontological justice, ISLAMIC justice, and urban justice.

Since ancient times, humankind has aspired to create an ideal society and live inan environment free of problems and difficulties, an UTOPIA with high levels ofexcellence, bringing him happiness and satisfaction. Great western philosophersand eminent oriental sages have articulated their ideas and revealed their dreamsabout the characteristics of people and traits of governors of such ideal places. Nowadays, governance is considered the main custodian of the social order andresponsible for the comfort and satisfaction of citizens; so that bad governanceis being increasingly regarded as one of the root causes of all evil within oursocieties while good governance is deemed the origin of public prosperity. Hence, this question arises that regarding the religious context of our country, what are the characteristics of ISLAMIC good governance? Thus, the present study makes an attempt to employ a new approach toexplore the requirements of good governance in the UTOPIAn perspective of Aliibn Abi Talib as the first Imam of Shia Muslims. The aim of this paper is toaddress this main question that what are the requirements of good governance inImam Ali’ s point of view in Systems layer, Worldview layer andMyth/Metaphor layer? Therefore, the causal layered analysis (CLA) as afuturistic method has been applied to investigate letter 53 of the Nahj al-Balagha containing his orders to Malik al-Ashtar. Finally, the results have beenpresented and discussed at different analysis levels.

For Farabi, the main goal of philosophy is politics, but politics, which is the same as planning and governing Medina, is merely a means to "study happiness" and not something with an original purpose. That is why the plan of Medina has a strong connection with morality in him, because what makes the study of happiness possible is nothing but the acquisition of moral virtues. Farabi reminds that the acquisition of moral virtues and the study of happiness can only be achieved with the help and assistance of others and in the community. Thus, in his view, society is a means, not an end, and by the same token, the management of society is nothing but the attainment of worldly and posterior happiness. In this article, with a library and analyticalphenomenological method, while considering Farabi's views on Medina, a theoretical framework for governing cyberspace is presented. In this way, Farabi in the UTOPIA considers the main ruler as the guardian or the first ruler, and the general public thinks fundamentally, so it is very important to enlighten the public imagination. Farabi's relationship with cyberspace is where, firstly, this space is society itself and, secondly, cyberspace is in dialogue and the formation of imagination. And it is also made by human imagination. In Medina, the virtual ruler is defined as the virtual ruler, the virtual virtues, the virtual virtues, and the virtuous and the virtual million.

The story of Women's City is one of the tales in Ferdowsi and Nezamis’ Iskandarnamah. In Ferdowsi’s narrative this city is called Haroum and its inhabitants are all women. Alexander eager to visit new lands and intends to go to this city. Through the story one finds out how women ruled their city. Following Ferdowsi, Nezami wrote a more detailed version of this story and associated it with the story of Ghadifa and therefore brought about a new tale. In this poem, the king of the city is a woman called Noushabeh, known for her wisdom and beauty of body and soul. This story goes on in Barda, which was the homeland of Nezami himself. It bears some resemblance to the story of Khosrow and Shirin in that in the latter Mahin Banou is the ruler of the city whose affairs are all controlled only by women. The Armenian princess, Shirin is one of them.There is also an analogy between these cities and the mythological stories of Amazonian Women who rule their own city: men had no way into their city, and the place of their inhabitance is the same as what is told in Nezami’s poetry. It seems likely that the great Iranian poets and story-tellers got the idea and the required information about the city of women from the prose versions of Iskandarnamah and then composed poems based on that. Also, by writing UTOPIAn stories of Women’s City, the contemporary feminists have had a new approach to this UTOPIA.

A question that challenges the minds of Plato and Rorty. That is, which poet or philosopher has the most influence in intellectual education and practice in the UTOPIA? Platonic UTOPIA based on rational criteria; Medina is a UTOPIA ruled by philosophers, not poets, and Rorty UTOPIA whose allusions are writers and poets, not philosophers. Plato and Rorty speak of a UTOPIA that one does not allow poets and the other does not allow philosophers. The Greek thinker Plato portrays an UTOPIA tied to a negative view of poetry and a positive view of philosophy and philosophies. It is unnecessary. He spoke of the "ancient contradiction" of poetry and philosophy, and took poetry out of the circle of "like" and "no", because poetry and poetry do not confront man with realities worthy of real life, therefore; He drives Homer out of his city to clarify the task of other low-ranking poets. The amazing effect of poetry on human consciousness can not be easily denied, but one should be careful which poetry is effective in educating the human soul and the good of Medina and causes misguidance.For Rorty, the only thing that can be expected from philosophy is to systematically summarize the moral reputation of a society. The postmodern philosopher Rorty and the ancient Greek philosopher Plato have similar and different ways of forming the UTOPIA.

For the first time, Karl Manheim put ideology and UTOPIA in unique framework - sociology of knowledge. But Ricoeur's analysis in this article is more philosophical. Ideology and UTOPIA, according to him, are two expressions of social imaginary.The author considers three levels for the two above concepts, and tries to panalize the levels of each concept with each other.To avoid pathologic forms of ideology and UTOPIA, Ricoeur concludes, it is necessary to give correct function of ideology to UTOPIA and it seems impossible except by the dialectical relation between the two concepts.

The question of terrestrial UTOPIA in which there is no sign of concern about natural life is man's longstanding aspiration which has been the special concern of great philosophers. Such great philosophers as Socrates and Plato have delved into the ideas related to this issue and Aristotle logically organized them. Such Muslim philosophers as Farabi and Mulla Sadra have also sought to expound it. From among all kind of UTOPIA and clearly compares them to show the difference between each of them in the light of the conception of UTOPIA. In Mahdist city, all things move towards absolute perfection, there is no room for avarice and extravagance, and all people consider themselves to be responsible. Shedding light on the Greek UTOPIA, this paper highlights the similarities between Plato's UTOPIA and Mahdist UTOPIA and pinpoints the defects of Plato's UTOPIA, and then defines Mahdist city as a worldly UTOPIA which eliminates man's worldly concerns and moves towards a high horizon which cannot be explained through a mere worldly view.

UTOPIA and UTOPIAnism are words to have been born simultaneously with man’s power of thinking.There have also been many thinkerys who have deliberated over and written about an imaginary city with a perfect social and political system at a golden age in a desirable life. At any rate, UTOPIA must be an ideal place imagined like ‘Paradise’ which does not really exist on the earth.In Persian, UTOPIA means “a city we do not know where it is”, since it is taken as an abstract word made and polished in the mind, a place that has not been realized yet.The term ‘UTOPIA’ was first coined in the 16th century and used afterwards. In the following centuries, some antiUTOPIAn writers like Huxley arose and some critics such as Pauper appeared to oppose the idea of the “perfect city” to come into come into being or to be true.UTOPIA and Ideology, which is the manner of thinking about a desirable economic, political system in real life, are in contradiction. Ideology basically explains the existent system but UTOPIA negates such a real physical system.UTOPIAnism has paid much attention to most of human aspects of life such as family relations, possession of things, consumption of goods and food, organization of political life, religious beliefs and others. But many of its plannings are in contradiction with one another since they do not have identical characteristics. However, by studying different UTOPIAs, we can come to the conclusion that although, their characteristics seem to be different, some common concepts in UTOPIAs link them together. Such common concepts can be named as justice orientation, low-centeredness, general connection, peace seeking, etc…