نشریه جستارهایی در فلسفه و کلام
سال پنجاهم شماره 1 (پیاپی 100، بهار و تابستان 1397)

Hermeneutics is a newly-emerged field of knowledge in the West, which has affected many of the Western cultural realms and as an independent knowledge or technique has been able to achieve a special status in human field of thought in recent centuries. Nowadays, many eminent thinkers are engaged in deliberation and research in this field. In addition, in the twentieth century, hermeneutics has been able to extend its achievements to other fields of knowledge such as philosophy, theology, literary critique, social sciences, and philosophy of science and to lay foundation for new questions and discussions in those areas.
With the intention to present a brief portray of the nature of hermeneutics and the language of religion, the present article would study the viewpoints of Gadamar and Habermas on these two discourses.

One of the well-known arguments for the existence of God is “the Argument from Necessity and Possibility”. It was Avicenna who first, in his works, formulated this argument. This argument has been criticized by Gazzali, Averroes, Molla Sadra, Hume, Kant, Russell and… in the world of Islam and in the west. One of critiques, that be accounted in the both Islamic world and west world, is that the whole of world has an independent and real being and this matter leads to the fallacy of composition. Mulla Sadra beliefs that Sikh Ishragh’s account of this argument has this problem. We can, by exactly, understand that accounts of Sikh Ishragh and Avicenna and also Mulla Sadra have this problem but have not the fallacy of composition. This article seeks to make clear, these objects extensively.

Many have talked about love and lots of words have been spoken about love. Most of these words have been uttered in general terms, were repetitive, and of the same content. Nevertheless, there have been very few people who have spoken novel words about love and have accurately stated the details and mysteries of love. This article is intended to address the descriptions and features of Divine love from the viewpoint of two experienced authorities and masters in Divine love from two significant and impressive trends in two different communities: one from the Bakti mystical movement in Hinduism and the other from Sufism in Muslim world. First, a brief reference is made to the characters of these two authorities and then the important features and descriptions of love from their perspective are stated and a comparison is made between the two

Among the critiques provided on the proofs for the knowledge of God is the questioning of their hyperrealism. Some of these critiques are also valid for fundamentalist systems in epistemology, including: non-obviousness of the criterion for the obvious propositions; confusion between inevitability, hyperrealism, and self-contradictoriness of the fundamentalism system.
The main objective of this article is to provide answer to the above-mentioned critiques. To this end, first by separating between acceptance and hyperrealism, the criterion for the success of the proofs for the knowledge of God – not only their acceptance, but also their hyperrealism – would be introduced. Then, by answering the objections brought up, the hyperrealism of these proofs would be explained. The most important solution in explaining the inevitability and hyperrealism is to connect the primary proofs to the objective reality by relying on the presential knowledge

Encounter with the anthropomorphic verses of the Jewish Holy Scripture and its interpretation has been of concern to the Jewish philosophers in the Middle Ages. This issue has been of more importance especially for the Jews living in the Islamic jurisdiction because of the Muslims considered the Jews as anthropomorphist. Thus, the Jewish scholars attempted to interpret the anthropomorphic verses in such a way as to be compatible to the Transcendence and Uniqueness of God. From among these philosophers, Maimonides (Ibn Maimūn), who has been regarded as the most renowned figures of Jewish history, has undertaken to study and interpret the anthropomorphic verses of the Old Testament in a new way. With an emphasis on the Uniqueness and Transcendence of God, he chose the ta’wīl method in the encounter with anthropomorphic verses. Maimonides tried to define the real meaning of the words used about God and compare it to a transcendent and metaphysical word. Studying the ambiguous words, Maimonides concluded that the common words used between God and man are used only in a homonymic form because there is no similitude between God and the creatures.

Division and separation of the doctrines of religion and religious law, in its general sense, by the Muslim mystics, and the distinction followed by that between the jurisdiction of the authorities of each one of these areas can be regarded as among the common esoteric and wayfaring doctrines of Muslim mystics. This group have not only organized the religious doctrines according to such a division, but they have based levels of mystical wayfaring on it as well and based the layers of religion and religiosity on the outward (ẓāhir) and inward (bāṭin), and the inward and inward aspects, and in other words, religious law (shari‘at), esoteric path (ṭarīqat), and esoteric truth (ḥaqīqat).
This division is clearly noticed in Sufi doctrines and is, of course, considered as one of the significant grounds and factors for the sensitivity and opposition of religious Islamic jurists toward Sufism. As for the relation between mysticism and Sufism and the status of religion, religious doctrines, teachings of religious law, and the type of Sufi functions, there are different discourses and topics are being discussed about. While elucidating the status of shari‘at, ṭarīqat, and ḥaqīqat with the Muslim mystics and reporting the specific perspectives of the Islamic Sufism toward these topics, the present writing is intended to examine the relation of each of these notions and the inward and outward status of religious doctrines with each other and to explain the specific perspectives of the eminent Muslim mystics.

Abstract In this paper, by virtue of the inquiries made into the narrative and interpretive sources, it has been concluded that the concept of "Tablet of Elimination and Affirmation" is a newly emerged notion which has not its roots in Qur'an and narrations; rather, based on the authoritative narrations, it is indeed the Mother of the Book or the very "Preserved Tablet" which becomes the container for elimination and affirmation; and the word "well-protected"(register), as attested to by Qur'anic verses, does not refer to protection from change; rather, it refers to immunity to sight and touch of those not admitted to the divine threshold. By virtue of the conclusion reached, the famed view that prevails among Islamic scholars regarding "Tablet of Elimination and Affirmation", becomes subject to momentous change and in light of this, "the Preserved Tablet" also becomes embellished with a new strand of interpretation.