نشریه اسلام و ارتباطات میان فرهنگی
پیاپی 2 (بهار و تابستان 1399)

Dialogue has a major role in human life. the process of genuine & cultural dialogue requires the recognition of the different capacities of civilizations, mutual respect and acceptance of the status of the owners and their genuine civilizational characteristics and dialogue from an equal position. Because of its long history of civilization and culture, Iran has a very high capacity to influence global trends. The cultural aspects of Iranian civilization have always been prominent in the world, demonstrating the immense capacity of Iranian culture to preserve and even influence other nations’ cultures, especially neighboring Islamic countries, such as Iraq. It has common features with Iran in the creation and development of Islamic civilization. This article, while elaborating a detailed discussion on the culture of civilization, addresses the role of cultural dialogue in the establishment of cultural relations, which is the most important factor in changing the views and perceptions of one country towards another and the development of modern Islamic civilization in the form of elite cultural dialogues. The method of this research is descriptive-analytical and data collection in library.

Iman (faith) and Kufr (disbelief) are the most critical issues in the Islamic world. Today, Salafism, have shed the blood of thousands of Muslims everywhere on the Earth, due to ambiguities in their nature and lack of proper criteria for their meaning. This study used a descriptive-analytical method and has been conducted to condemn Salafist movement and to clarify their deviation from the Ahl al-Sunnah wa›l-Jamaah. The current study investigated two perspectives in three areas in this regard. Firstly, the Salafis, like the Kharijites (Arabic: Khawarij), consider deeds as the most crucial pillar in the realization of faith. Secondly, Salafism believes in the unity of the meaning of faith and Islam and consider the renunciation of faith as the renunciation of Islam. Thirdly, they had spread the scope of Nawaqid-ul-Islam and introduced deeds such as seeking intercession (tawassul) to Awliya Allah {- Divinely-inspired leaders (Saints)} and seeking fulfilment of hajat (Egnlish: wishes, needs) from Allah through them as the means of infidelity. It is while the Ash›arite theology, which constitutes the overall Ahl-al Sunnah thoughts, is opposed to the Salafism.

The idea of Mahdism has been abused by various profiteering groups throughout history. Now, both in the Shiite and Sunni communities, even the belief in the principle of Mahdism has been accepted by Wahhabi and Salafi elders such as Ibn Taymiyyah, Muhammad ibn Abd al-Wahhab, and Ibn Baz. But the one who revived Mahdism among the Wahhabis, and the emerging and emerging one was Jahiman al-Atibi, actually abused the idea of Mahdism, and later other jihadi Salafi groups such as al-Qaeda and ISIS and some branches of the Taliban abused the idea of Mahdism. Of course, ISIL has used the most sophisticated of these groups, as discussed in a separate article. The research hypothesis is that some Salafi groups have misused the idea of Mahdism and the end of time, and our aim in this article is to show the use of these groups in this idea and to critique and study it. This article with a descriptive and analytical approach and using the library and digital resources and the Internet has examined and exploited takfiri groups from the idea of Mahdism. Findings show that the idea of Mahdism has been exploited among Salafi jihadist groups and has attracted people, especially Sunni youth.

Considering the pattern of cultural force behavior in society by others, it can be interpreted as the source of change in society, so it is of great importance. In this study , we examine and examine some behavioral traits of cultural forces with the world view in the Quran, and we believe that the cultural force with the global look , in addition to observing Islamic ethics in addition to observing Islamic ethics , refers to some of the elements of behavior , such as « self - reliance « , « self - confidence « , « self - confidence « , « flexibility « , and « High capacity , « must be careful enough to be effective, Given the cultural work property of the worst possible evils possible on the path of cultural movement, the scourge of trust is the elimination of trust, which is the main factor between speech from the performance of individuals, if the confidence, the most essential and most basic requirement of any society will be lost, and this society is not expected to grow and grow from this society. Each of these elements reduces the distance between the cultural force and his / her audience, which is the target community and added to the same trust in the audience›s trust.

Analyzing the Islamic propgation needs of the city of Herat and the surrounding towns from the advent of Islam, there was a great tendency for acceptance of shia›ism and as per historic references, Imamiya shiaism entered Herat from the first century. This paper is designed to answer a fundamental question about what are the requirements of the city of Herat with regard to the special situation in terms of the propagation of the school of Ahlul Bayt ? What is the harm caused by propagation of religion in the city based on its religious structure? What arrangements can be done to eliminate or lessen the damage done in this geographic area? Regarding the background of the research, there was no independent study on this subject. Also, since the soul and essence of this topic are applied and are mostly based on field research, there are no library resources and also no written sources around the subject matter of this paper, so the main sources of information are provided through questionnaires and interviews and some notes.

One of the basic pillars of the media space is influential activists in such a field who, with their productions, lead the audience to various issues such as religious, political, economic and social issues. The religion of Islam has provided guidelines for the principle of entering such an atmosphere and the extent and scope of entering it, which are themselves divided into macro attitudes, strategies and solutions. The macro attitude of Islamic ethics in cyberspace is the necessity of self-creation because the basic purpose of human creation is worship and moving in the path of monotheism; Islam›s strategy to achieve such an attitude is to prioritize self-improvement over socialization, and self-improvement strategies in general view is to pay attention to things that in cyberspace cause distance from the world, desire for the hereafter and readiness for death. To achieve such goals, one should pay attention to such things as performing worships at the best of times. In this research, first the macro attitude and strategy of Islam and its philosophy are explained and in the next step, solutions for the realization of the strategy attitude are presented. In the final step, some jurisprudential rulings of media activists will be discussed. Among the results of the research is that media activity without self-improvement is not Helpful; Self-construction takes precedence over socialization because perfectionism is inherent in human beings and no human being puts the interests of others before his own harm, and media activists on the right Battle seek to influence the soul of the audience, which is only possible through sincerity.