S. M. Hoseini

Law with a view to its social position is located in two proceeding; from one side it relates to its followers and from other side to its legislators. Law as a basic tool for controlling of person’s behavior in a society can succeed when in the beginning there are convincing reasons for necessity of obeying it. One radical issue in jurisprudence is analysis and explanation of the first relationship; the duty to obey the law. Why citizens must obey law and which force obligate them to accept and follow it, is the most important subject for thinkers. Ethics tries to prepare good basis for this fundamental question. In this article we want to analyze this reason.

After Ibn-sina, Moslem logicians started to develop and expand the Sinan logic. In discussing the conditionals they have come closer to the field of logic by avoiding some of the ontological views in the Sinan logic. However they have tried to clarity the conditionals the conditions for their truth and the quality of the validity of universality and particularity and to determine the place of affirmation and negation in conditional propositions through using an ordinary language. For the first time they divided contingent propositions in to general and particular types and in explaining the conditions for their truth they made a distinction between the universal and particular conjunctive implications. With respect to the issue of the criteria for universality they distinguished between general and necessary contingents and referred to a separate criterion for each. They have also considered such criteria on the basis of the time and quality of the state of the proposition as it is stated and not as it is assumed.In addition to explaining the views of Moslem logicians this paper also undertakes to prove that Islamic logic didn't die after Ibn-Rushd; rather, alongside with the growth of Islamic philosophy it has continued its life up to the present time.