Without doubt many religious statements, especially the Quranic verses are eternal and everlasting, but there are some statements which are specific to a period or some certain periods and they are expired when they are out of that period or periods due to changes in subject and conditions and they are used as an example or the history of the event. A survey of jurisprudential hadith and speeches of hadith and fiqh scholars will lead us to some criteria for evaluating hadith.

The evaluation of the issue of historicity regarding traditions, which is done with the aim of finding the correct way of using traditions according to the impact of historical conditions on their issuance; In medical traditions, it is more concretely used due to its direct connection with people's health. When the dependence of a medical tradition on the historical conditions of its issuance is confirmed, its use will depend on the correct analysis of these conditions, and the correct analysis requires the use of a methodical model. Therefore, in this research, the issue of historicity of medical traditions was evaluated based on the model of identifying historical traditions with the process of separating aspects of historicity, identifying evidence in every aspect and determining the intensity of evidence's impact. The results show that despite the certainty of the influence of historical conditions on the issuance and interpretation of medical traditions, there is no predetermined certainty regarding the amount and intensity of this influence, but this amount can be qualitatively determined in each tradition and it categorized in a range from effective to ineffective. Based on this, the traditions in which the effective evidences of time, place and address can be identified are considered historical, and the traditions in which such evidences cannot be identified are considered non-historical. These evidences are divided into two types, direct and indirect. Direct evidence is seen in the words of the hadith, and indirect evidence is seen in the broad sense of the hadith.

Margeh Rang Sepehri's selection of poems was composed in a special political and social atmosphere, which sets the ground for determining changes for Iranians. Understanding such historical changes and political atmosphere during Sepehri's time helps to better appreciate the symbols in Margeh Rang. Such symbols come to light when used along with words such as darkness, loneliness, destruction, wreckage, and obscurity. The reader's mind can better understand the atmosphere in the author's life when the atmosphere of the society and the historical background are provided. Wilhelm Dilthey's hermeneutic theory is based on appreciation of literary works on the basis of their historical background. In line with the theory of historicity, Dilthey believes that it is not possible to appreciate a work without scrutinizing the historical atmosphere in which that work has been produced. Thus appreciation occurs as a result of the mental transfer of the reader from his/her own era to the author's era. Accordingly this study attempts to analyze Sepehri's discourse in his Margeh Rang based on Dilthey' s hermeneutic principles of historicity.

Whether objectivity in the understanding of history is achievable? Putting in another way, whether it is possible to account a historical event purely objectively, and free of one’s own values, attitudes, and interests? Whether it is possible to have a “complete history” and a complete explanation of any historical matter? If it is not possible, then it necessarily leads to a relativistic approach which finds any historical narrative acceptable? Are there any criteria according to which one could compare truthfulness of various historical narratives? The present study approaches these questions hermeneutically. However, not all hermeneutical approaches answer them alike. Denying the relativist approach, this study attempts to analyze historicity of the human understanding and that of the interpreter him/herself.

The glorious and civilizing past of Islam and its current retardation is a problem that has preoccupied minds of many Islamic thinkers. Every one of these thinkers usually has addressesd this problem in accordance with his/her intellectual and philosophical thoughts. Muhammad Abid Jaberi in course of finding solution to get rid of Arab-Islamic limited mindset, has analyzed Arab-Islamic "tradition" and its "past", and with a historical and structural view, within critical rationalism framework, has recognized three systems of thought: explication, illumination and demonstrative episteme. Historicity and structural methodology has led him to deconstruct Arab-Islamic thinking area, while giving it structure. This article, after reviewing Jaberi thought, concludes that the existing historicity and structuralism in his thought has given his thought an ideal form, making it ideological; an ideology that results from modern scientific, historicity and structuralism of Jaberi's view.

One of the areas in literary studies whose definition and principles have been subject of considerable disagreements among philosophers, writers, and linguists is poetry and its nature. Differences of perspectives in defining poetry are a result of differences in methodologies, intellectual fields, and elaboration of poetry function. The present research takes a descriptive– analytic approach to reviewing the existing definitions of poetry, and through studying different types of poetry in Persian literature and, by basing the discussion on indicators such as the speaker’ s mentality, listener’ s mentality, language, genre studies, various discourses of each era, the prominent literary element, and critiquing the masterpiece-oriented perspective, attempts to question the perspective which considers poetics to be a definite and non-historical phenomenon, and introduces poetics as a fluid, relative, and history-dependent phenomenon which requires a different definition in various eras based on the abovementioned indicators. Through such an approach to poetics, demarcating verse and poetry based on similar indicators and in all eras will not enjoy scientific rigor and credit. Based on the perspectives elaborated in the present research, a new poetics must be proposed in each era to be able to provide a definition of poetry in that era.

Following Heidegger, Gadamer looks at history and understanding from the angle of ontology. This is based on his description of man as a being thrown into the world that belongs to history and is primarily affected by it. But his view with regard to history is open to the major criticism that he cannot extract an epistemological principle out of an ontological description of understanding and present a transhistorical criterion to measure the validity and objectivity of interpretation; so he clashes with the challenge of relativism. Yet Gadamer claims that his being accused of relativism is driven by his epistemological view of history, while his proposition delves deeper, dealing with understanding and history at the level of ontology. Gadamer is of the belief that history plays an undeniable role in promoting understanding. Not only do history and language not pose an obstacle to understanding, but they constitute the transporters of truth. Truth is projected to us through history and language. Therefore, a historical approach to understanding does not mean that everyone can tackle a topic in his own way, because though truth is projected in history and language, it is not made by history and language.

The artistic relation that a poet's poetic heritage establishes with the history of his time is the constructor of constructions and forms that reveal the original shape of his literary face in comparison with other periods and other artistic systems. Atashi’ s poems, apart from the its success in the powerful intersection of the indigenous spaces of the south – follower of Nima of the north-have not escaped any setbacks that could have arisen from the absence of a historical view of existence and modern man. Focusing on three passages from the two books Another Song (دیگر آهنگ (and Song of the Soil ( خاک آواز, (we will pay more attention to how he appeared in Daggers, and) گلگ نس ار) Rose the Riding), خنجرها، ب سه ها و پیمان ها) Covenants and Kisses Reappearance (ر ظه. (Including the three domains of "history", "tragedy" and "majority literature", suffers from such a poverty in attitude that made the author take into account the literary theories of new critics and the classification of critical areas of poetry and explore their status and shortcomings.

In this essay, through a brief sketch of Husserl’s thesis about time- consciousness, especially concentrating on its third level, I will argue that a turn has been taken during his last reflections on time published in the C-Manuskripte in his phenomenology in general, and his phenomenology of time in particular. Husserl, by holding the view that the absolute consciousness is temporal; therefor, by denying a non-temporal point for consciousness as keystone of philosophy as a rigorous science, has abandoned three decades of seeking to founding the transcendental philosophy; and indeed his dream of philosophy as a rigorous science is over. Therefore, the philosophical tradition that had begun with Descartes and aimed to base the edifice of knowledge on the rigorous, undoubtable and unchangeable ground, comes to end in Husserl’s phenomenology, its last heir, and thus clears the way for the appearance of a new version of phenomenology in the works of the frequent thinkers of this movement.

The domination of propositional logic in Wittgenstein’s philosophical manner in Tractatus which is revealed in the conceptions of picture, representation and correspondence on one hand, and analytical philosophy and its scientific, anti-metaphysics and logic-oriented content on the other hand, challenges Wittgenstein’s historic approach and his attention towards common hermeneutical concepts, whereas historical indications in the later Wittgenstein’s contextualistic manner namely custom, game and rule, culture and common language legitimize his slight historicism. On the contrary, history is one of the pillars in Gadamer’s hermeneutical system in which the relation with temporality and tradition is obvious. Finally, regardless of irrefutable conceptual diversion, the emphasis on the dimensions of the above mentioned of contextualism resulted in relative convergence between later Wittgenstein and Gadamer’s thought in this domain.