فهرست مطالب arezu zarezadeh

Some scholars believe religious propositions do not describe objective facts and are not meaningful. So, religious stories do not refer to reality but are told for other reasons and practical aspects are important. Major Islamic thinkers such as Allameh Tabatabai believe in the cognitive dignity of the language of religion. Allameh Tabatabai believes religious propositions are considered meaningful and real, and Qur'anic stories are among the historical propositions that have been expressed as news of past truths or allegories of the true type. This article answers a main question with a descriptive-analytical method According to Allameh Tabatabai, what is the status of Quranic stories in the language of religion? In order to answer this main question, after examining the cognitive status of the language of religion from the perspective of Islamic and Western thinkers, Allameh Tabatabai's views on the cognitive status of the language of religion in the Qur'anic stories are discussed.

The key to understanding Wittgenstein's late philosophy is to pay attention to grammatical research. This concept of grammar is different from the traditional usage and does not care about language because it is a system of signs. With this approach, the nature of religious propositions finds a special feature that is different from other epistemological categories. From Wittgenstein's point of view, propositions are divided into two categories, "intersubstitutable " and " not intersubstitutable", which religious propositions are not intersubstitutable; therefore, they cannot be explained or interpreted in other sentences. Also, the nature of the language of religion is "internal" and finds meaning only in itself and, they are not such as "external" propositions that find a clearer meaning with the other propositions. Thus, religious propositions are disconnected from other propositions, such as scientific propositions. Although religious categories are used significantly in the field of religion, they are beyond reality or truthfulness and falsity. By the importance of the language of religion in understanding religious issues, this article, by descriptive-analytical method answers two main questions: What is the cognitive or non-cognitive status of the language of religion from Wittgenstein's point of view? From Tabatabai's point of view, what are the criticisms of this view? Accordingly, after examining the characteristics of the language of religion from Wittgenstein's point of view, its consequences are discussed with Tabatabai's views.

Comparison of the views of Wittgenstein and Allameh Tabatabai on the meaningful of religious propositions The meaning of religious propositions is considered by religious thinkers and even devout. Some philosophers of religion emphasize the meaninglessness of religious propositions; While some consider religious propositions meaningful. The early Wittgenstein considered religious propositions meaningless; But in his later philosophy, he has dealt with the issue of the meaning of religious propositions in a special way. Accordingly, religious propositions are considered meaningful only in a particular field and by users in the same field. From Tabatabai's point of view, religious propositions have characteristics that are meaningful and knowledgeable for the general public; Hence, Wittgenstein's method in describing the meaning of religious propositions is different from Tabatabai's attitude. This article answers the two main questions on the subject in a descriptive-analytical method From the point of view of Wittgenstein and Tabatabai, what is criterion the meaningful of religious propositions? What results will we achieve by comparing the thought of the two philosophers? Therefore, after examining the views of two philosophers on the meaningful of religious propositions, their views are compared and the results are stated. Finally, some of Wittgenstein's views on the meaningful of religious propositions are criticized.

Among the verses of Hajj, verse 97 of Surah Al-Imran contains key points and teachings about Hajj. Part of the verse refers to the issue of pilgrims' security: With a cognitive approach to the language of religion, anyone who enters the safe sanctuary of God is in complete safety. But from an ignorant point of view, the realization of the verses does not matter much; rather, it seeks to persuade the audience to perform a specific action such as Hajj. One of the necessities of religiosity is to understand the meaning of the speaker of revelation. In order to gain a more accurate understanding of the content of the verse, this study examines the realities of the security of pilgrims in terms of legislation and development in a descriptive-analytical manner and answers to this question: Emphasizing the views of Allameh Tabatabai, does the verse "ومن دخله کان امنا" have a cognitive and factual dignity or does it have non cognitive status? The consensus of commentators, including Allameh Tabatabai, is that the verse expresses a legislative ruling, and some commentators have pointed to the Divine and worldly security of this place. It seems that the verse in question not only emphasizes the legislative ruling on the security of pilgrims; rather, it refers to Genesis security in the hereafter, which is consistent with the narrations of the infallibles (Ma-soumin: p.b.u.h).