The peripatetic philosophers, classify knowledge to philosophical and non-philosophical, considered part of the political science called "civil policy" [siasat-e modon] as being philosophical; the other part called "siasiyyat" [social and general matters] which was included in Fiqh was considered as non-philosophical. Though both of these two types of sciences from the viewpoint of "ra'ees-e avval" [the prophet] and "ro'asa-ye afazel" [the Imams] were the same and refered to the same truth from different perspectives, "ro'sa-ye sonnat" [the religious scholars] attained political realities not by rules of reason but by linguistic rules. Therefore, the political processes common in the cities [madinah] of "ra'ees-e avval" and "ro'asa-ye afazel" were different from those common in the cities of "sonnat" [tradition], though all these cities were considered as utopian. The peripatetic philosophers, establishing the "salvation" principle, interpreted the political life based on salvation, not individualim or collectivism. The classification of societies into utopian and non-utopian and the internal categorization of each of them was done in the same way.The "salvation principle" led them to the conceptual pair words, "the real salvation" and "the imaginary salvation". In its prescriptive application, the principle depicted the political life utopia, as well.
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