نشریه زبان و فرهنگ ملل
پیاپی 6 (پاییز و زمستان 1399)

AbstractHistory of Islam proves that Muslims and Islamic societies, after having a long time of civilization in the early days of Islam, have always faced ups and downs. In fact, whenever rulers, scholars, and people obeyed and acted upon divine commands, they have been at the peak of power and greatness, but whenever they neglected the divine commands and did not act accordingly, they have fallen into humiliation and degeneration. Albeit, apart from Muslims’ negligence toward divine commands, one should not ignore the purposeful efforts of the enemies of Islam, who have been seeking to weaken and eliminate Islamic thought and culture from Islamic societies through various ways.  Nevertheless, there have always been compassionate and committed people who have tried with all their might to preserve, promote and propagate Islamic teachings in order to safeguard the Muslim community from ignorance by explaining the original Islamic teachings on the one hand, and exposing the hostile conspiracies of the enemies of Islam on the other to liberate Muslims, revive the original Islamic knowledge, and deepen Muslims’ understanding of their Islamic heritage. These efforts have been termed as "Revival of the Religious Thought" or "Islamic Revival".Saeed Norsi and his followers (Nurjis) in Turkey constitute a prominent example of these efforts. In this article, It is tried to examine their reformist ideas in Turkey, following a descriptive-analytical approach.

Today, the Islamic world, especially the geography of Asia, has seen many different cultures and subcultures. The culturesToday, the Islamic world, especially Asian regions, has witnessed many different cultures and subcultures that represent the Quranic verses: " men who are true to the covenant which they made with Allah" (the faith-oriented culture) and are associated with the Quranic verse: “because they failed to perform towards Allah what they had promised with Him and because they told lies” (hypocrisy-oriented culture.Although research on the second group, which is dual in nature, seems difficult, what facilitates this difficulty in this age is the existence of criteria and indicators such as the Islamic Revolution and the movement of Imam Khomeini.   Based on the forthcoming findings, the Islamic Revolution has the capacity to differentiate the currents and cultures away from religious prejudices and sectarian relations.   In this article, by analyzing a number of cultures resulting from different religious readings, the correct model and the true nature of the cultural movements of the Islamic world in the current era will be presented: movements that are rooted in a correct understanding of the book and tradition of the Prophet.

This research is about "Investigating the reflection of shame and modesty in Haft Awrang Abd al-Rahman Jami". Shyness has an important place in Islamic ethics and mysticism and in Iranian thought and culture; It also plays a key role in the development and growth of individuals' personalities and the training of their souls and psyches. In Jami's point of view, shame and modesty are the best ornaments for women and men, and are the rosy of women. In his poetry, haya or modesty is interconnected with many moralities and its existence within individuals causes honor, dignity, chastity, zeal, fidelity, patience, elegance, and so on. In addition to the deterrent aspect, it also compels and motivates the good. Plus, haya is an innate characteristic of human beings not changing with cultural changes. Shyness is not in conflict with love, but it nurtures and purifies love from lust and protects the sanctity of the lover and the beloved. Shyness modifies our behavior towards God, family and community. In addition to what addressed, this article also covers topics such as: praise of modesty, shyness and haya in Jami poems, the relationship between modesty and patience, beauty, hijab and zeal in Jami poems.

The Gulen movement has become one of the largest and most famous Islamic movements of our time, with the establishment of an extensive educational, media and commercial network in Turkey and abroad, and the promotion of social Islamism in opposition to Iranian political Islam and radical Saudi Islam. The wide range of activities and the large number of educational and commercial centers, as well as the soft power of the media yell the high success of this movement in attracting people and domestic and foreign propagation. Therefore, the purpose this article pursues is to study the attracting and propagating methods the Gulen movement applies, to contribute in introducing it to the preaching institutions. Furthermore, given the confrontation of this this movement with Shia Islam in Iran, the possible influence and expansion of its schools and its ideas among Shias will be blocked.Through a library study approach, the author has analyzed the available sources regarding this issue and studied the movement’s attracting and propagating methods. The findings of this study show that the most vital tools applied by the Gulen movement are education, media and business, apart from variety of other ways they use.

Yiddish and Hebrew are both languages used by the Jews, Hebrew (means the people who have a same history and religion) as their sacred language, but Yiddish as the mother tongue. Although the two languages use the same alphabet, the studies show that there are many differences between the them in terms of ligual and word families, evolutionary history, grammar, vocabulary and structure. Though some books and articles are written on the Hebrew language, no text is available to introduce the Yiddish in Persian. Thus, in this article, these two languages are introduced and the features and use of nouns are discussed so that Persian readers can get information about them. The method pursued in this article is comparative, in which the Yiddish language is expressed first and then the Hebrew language is examined in the same case.

In new approaches to teaching language and culture, such as communicative and humanistic approaches, paying attention to linguistic and cultural similarities in language teaching, especially in early stages and basic levels, is considered very necessary and vital. In the present research, we study the common cultural features of Iran and Arab countries in the book series “Modern Farsi Teaching”, that its main audience are the speakers from the Arabic speaking countries. The research methodology in this paper is descriptive - qualitative content analysis. Chapel (2009) presents three levels or categories for cultural content, that is display, mention, and depiction; the same three levels have been considered in the analysis of data in this research and the results discussed in detail in the data analysis section. A total of 177 common cultural features were extracted, among them, the second volume with 49 features was in the first place and the fourth volume with 43 features was in the second place in terms of frequency. In total, the use of category of mention which was 66% in all the books has surpassed the two other categories. The category of display comes next with a 24% share, and the lowest share is the category of depiction, with a 10% share. Among other notable results, it can be mentioned that as the book level goes from basic to more advanced levels, which means an increase in the Linguistic knowledge of the learners, the frequency of display feature is reduced and the other two features take up a larger share.

The fourth and fifth centuries AH was the era of the Islamic-Iranian Renaissance. During this period, Islamic civilization was at the peak of glory, prosperity, vitality and scientific mobility during which numerous intellectual developments took place, the most significant of which were the Shias, the Mu'tazilites, and the Ash'arites. Ferdowsi, as the greatest Iranian epic poet, influenced by the intellectual flows of Shia and Mu'tazilite, has brought the principles and sub-ideas of these two schools of thought such as vision, enjoining the good and forbidding the evil, justice, monotheism and in many verses of the Shahnameh. In this article, done analytically - descriptively with a library method, citing to various poetic evidences - it is stated that in addition to the importance and position of Ferdowsi in Persian literature and its impact on world literature, his poetry from the fourth century till today as a cultural courier was responsible for the transmission of Shia and Mu'tazilite thought.

The cultural paradigm of the Islamic Revolution of Iran introduces new ways of living in the modern world and tries to warn about the consequences of mechanical and aimless behaviors of modern man with a constructive critique of contemporary material civilization. The Islamic Movement of Nigeria is one of the movements influenced by the Islamic Revolution of Iran. Has started itself. The Islamic Movement of Nigeria, which was not known to many until the 1990s, stemming from the discourse and cultural paradigm of the Islamic Revolution, was able to take serious steps to revive the identity and beliefs of Shiites in West Africa.Using the method of discourse analysis, this article tries to show the functioning and dimensions of the intellectual paradigm and model of cultural diplomacy of the Islamic Revolution in Nigeria by studying the speech and behavioral actions of the leader and followers of the mentioned movement. Assuming that the discourse of the Islamic Revolution is inspired by the esoteric and oppressive teachings of the Shiites, the article will test the hypothesis that "the model of cultural diplomacy in the foreign policy of the Islamic Republic of Iran is based on the epistemological requirements of the Shiite discourse that leads "Idealism, the revival of identity, oppression and intellectual renewal occur in its followers." The findings of this article focus on the undeniable similarities between the discourse of the Nigerian Shiite movement and the discourse of the Islamic Revolution of Iran, emphasizing the positions of Sheikh Ahmad Zakzaki.

In this article, the intellectual and epistemological movements of Muslims in Central Asia are examined and explained; After the collapse of the Soviet Union, the living conditions of Muslims in Central Asia changed dramatically and the region's connection to the Islamic world expanded. However, it’s natural that the effects of the rule of communists can still be easily found in the thought, behavior and intellectual movements of the Muslims in the region. Today, the constitutions of all Central Asian states imply the principle of separation of religion and politics. Nevertheless, Islam has risen to the level of a state ideology throughout the region. The Islam, which is supported by the current Central Asian governments, is based on Sunni and Hanafi Islam, in which cooperating with the rulers is generally encouraged. Now, as the repression of Islamic political groups and sects continues, society is becoming more and more Islamized, a fact that is true even about countries like Kazakhstan and Kyrgyzstan: here political Islam is becoming more and more radical. Our study here shows that most of the Islamic movements in Central Asia fail to have any political and economic code of coduct, plans for better governance and the creation of their future Islamic state. Despite this, they are always looking for religious and social identities based on different ethnicities in different Central Asian countries in order to overcome the shortcomings caused by the communist domination in the region for seventy years.

Al-Mustafa International University, as one of the most basic Shia centers, the hub of disseminating Islamic culture around the world, and as a cradle for students who work as preachers and educators of the high teachings of Islam in different countries after they are graduated, runs its special educational system. To achieve its goals and based upon the daily needs, it’s imperative for this educational center to train more and more students who are well-educated and able to answer the questions raised by those interested in Islamic studies worldwide; therefore, it is inevitable to produce Islamic resources in foreign languages. Having centers in different countries, Al-Mustafa is one of the most pivotal centers of the Islamic Education which according to the decrees of the “second step of the revolution declaration” and its emphasis on the role of the seminary, has a heavy mission in implementing the teachings of the supreme leader. Hence, in addition to improving domestic seminaries and Islamic and human sciences, it must strive to promote dissemination of Islamic aspirations and teachings in the global arena. One of the problems of the courses that MIU students face is the elongated study time, as a result of which is a decrease in quality of education. Providing a solution that on the one hand pays attention to raising the scientific level of courses and optimizing the transfer of concepts, and on the other hand reduces the study time and promotes students scientifically, will help in acceptance of these courses and promotes scientific level of students. Therefore, in the forthcoming research, a proposal is offered which is based on knowing educational styles and their suitability with abilities and capabilities of the students. It concludes that classification of the individuals based on individual similarities and applying special educational methods proportionate to identical personality types, in addition to reducing study time, will be a new gift in seminary education.

Yezidism is an ancient faith, with a rich oral tradition that integrates some Islamic beliefs with elements of Zoroastrianism, the ancient Persian religion, and Mithraism, a mystery religion originating in the Eastern Mediterranean.  The origins of the name Yazīdī are uncertain; some scholars have proposed that it comes from the Old Iranian yazata, while others hold that it derives from the name of the Umayyad caliph Yazīd I, who is venerated by Yazīdīs.  Yazidis or Ezadis believe in one god, Tawusî Melek, a central figure in their faith , an angel who defies God and serves as an intermediary between man and the divine.  The Yazidis have inhabited the mountains of northwestern Iraq for centuries, and the region is home to their holy places, shrines, and ancestral villages. Outside of Sinjar, the Yazidis are concentrated in areas north of Mosul, and in the Kurdish-controlled province of Dohuk.ISIS militants launched a genocide against the Yazidi community in Sinjar, northern Iraq, as a result of which hundreds of thousands of Yazidis are still displaced and living in harsh conditions.The ISIS attacks that began on 3 August 2014 resulted in thousands being killed: the United Nations estimates that 5,000 Yazidi men died in the massacre.

When World War II ended, the issue of globalization became one of the most imperative issues in the international system, which includes all the changes and transformations in various fields such as international law, economics, ideology, technology and an old and new culture in international arena. At the same time, in parallel with the discussion of globalization, regionalism, which is divided into old and new, has also received increasing attention in different parts of the world. Evidence suggests that the first wave of regionalism was met as a defense mechanism to reduce dependence on the international economy. But many scholars of modern regionalism believe that in practice regionalism is much more multifaceted and multidimensional than in the past. Governments now engage in overlapping regionalist efforts, without realizing that such a process may end in contradiction and opposing stands. Given that Iran is one of the most important countries in the Middle East, its role in modern regionalism is very significant because in recent years, it has been able to record extensive cultural, religious and military developments in its name and have a wide cultural share in its international activities.