نشریه زبان و فرهنگ ملل
پیاپی 10 (پاییز و زمستان 1401)

Before the world wars, the world was governed by a multi-polar order, and there was a balance of power between then great powers: The Ottoman and Austrian empires, England, Russia, and Germany. However, World War I led to the collapse of the Ottoman and Austrian empires and a new order ruled the international system. After World War II, this newly-established order also underwent a change, and the two superpowers of the East and the West both mastered the world undisputedly based on the foundations of Western thought, namely, Marxism and Liberalism. The conflict between these two powers ended with the fall of the Berlin Wall and the US became the only undisputed master of the world. But for years, Ayatollah Khamenei, as a religious leader, a renowned scholar, and a great strategist, has announced the beginning of transformation in the current world order, a new order in which America will not be the world's only superpower anymore. In this new world order, the world will witness the transfer of power from the West to the East, and Islamic Iran must strengthen and establish its position in this new world order by becoming powerful and using its capacities in a timely manner. Asia and our region have various capacities, including strategic location, natural resources, political capacities, social potentialities, and religio-cultural capacities, to improve their position in this new order. In this study, an attempt has been made to study the cultural and religious capacities of the West Asian region in the world order based on the thoughts of the Supreme Leader of the Revolution (may God bless him and grant him peace).

One of the characteristics of the Islam which has appeared since its advent and during different periods is the capacity of establishing civilization. In addition to this inherent feature, the Muslim world also has significant civilizational capacities. The term "Islamic World" rather than expressing a geographical location, represents the identity of more than one and a half billion people who have a religion in common which links this huge and diverse population together. This huge population with its vast geographical area increases the capacity of civilization-making of the Islamic world. Therefore, this research tries to answer this question, ‘what are the civilizational capacities of the Islamic world?’ This study tries to identify and explain these capacities through a descriptive-analytical method.Some of the civilizational capacities of the Islamic world are the mass of the population, the diaspora and vastness of the territory, intellectual and human knowledge, the power of communication and linguistic diversity, ummatism and universality, strategic location and abundant resources, the Islamic Revolution and the Islamic Republic, Hajj and Arbaeen Pilgrimage Gathering. Unfortunately, due to the dominance and influence of arrogance, corrupt and dependent governments, and the existence of disagreements in the Islamic world, these capacities have not been actualized well. Therefore, the best way to take advantage of these capacities is to converge, unite and move towards a new Islamic civilization.

Dari poets of Afghanistan are the inheritors of great thinkers and nobles such as Daqiqi Balkhi, Sanai Ghaznavi and Mawlavi Balkhi in the contemporary world; the ones who sing the sweet and glorious language of Dari and are the great and persistent pillars of the life and moving of their for-forty-year oppressed and in-pain nation and darkened and destructed country; the ones who resonate the voice of love and hope, kindness and empathy, goodness and happiness, positivity and foresight, morning and tomorrow, brightness and liberation and courage, epic spirit and heroism and the like in the ears and soul of our individuals and society; what we know it as "Poetry of Hope". Through a descriptive-analytical method, this study aims to answer this question that what is the place of Hope Poetry in the contemporary poetry of Afghanistan, how these poets predict the future and how they express their hope? By referring to the content and themes of the poems of a group of contemporary Afghan poets (from 1979 onwards) who have included positive and hopeful themes in their poetry; examples have been given and the originality of hope and epic spirit and positive thinking in contemporary poetry has been explained and established. Prophets of justice, Jihad against oppressors, promised savior, epics and bravery of ancestors and forefathers, defense of religion, homeland and humanity to the point of martyrdom, have spoken very audible words, and there are few people like them who cried sonnets at dawn from bloody throats, read the dawn lyrics and told the story of the sun at the heart of night.

As messengers of peace in human societies, prophets of God have always tried to bring people closer to each other and prevent any conflicts and wars. The Holy Prophet (Peace be upon him and his household) as the last Divine prophet promises peace and tranquility in the world. He used to interact with the people of the book in different ways, hence his behavior and the way he faced the religious minorities in that era can be studied. The result of this study shows how contemporary Muslim governments and Muslims who want to follow the prophetic tradition should deal with religious minorities today. According to the research, it was said during 2010 to 2050, the Muslim population growth will be double in size than the growth of the entire world population, and in the second half of the 21st century, Muslims will become the largest religious group in the world. Therefore, interfaith interaction and dialogue will be one of the urgent needs of the people, especially considering the fact that the enemies of humanity and especially global arrogance seek division and conflict between the people. In this article, using the teachings of Islam, we will examine the interaction and interfaith dialogue.

Globalization and expansion of human relations has made the interactions of peoples and cultures more complicated; a common opportunity and challenge different nations share. Cultural invasion has exposed some national and personal identities to crisis. Therefore, thinktanks tried to identify the constituting elements of identity on a wider level and are looking for factors and solutions that are effective in developing and strengthening regional identity. The underlying question is that which background and components regional identity needs. This research deals with the role of language and literature in regional identity.Language/ literature is a powerful medium that transmits people's beliefs, motivations and feelings to each other. This media helps nations and societies of the same culture and destiny to achieve a single united identity. Culture is an essential element of identity, and language and literature are the most significant manifestations of culture. Linguistic and literary works can pave the ground for co-thinking and empathy in using opportunities and facing challenges and create a discourse. This discourse can create a collective identity and thus lead to collective wise behavior. Islam and Islamic culture in the West Asia are great opportunities for a unique identity in the region. Arabic and Persian, which are known as the first and second languages in Islam and are highly corelated, can play a big role in this field.

In this article, an attempt has been made to analyze the mutual relationship between the three concepts of "culture", "religion" and "language", which are among the most vital issues in human social life. It aims at finding a cooperative relationship between these issues and how they deal with one another or finding interactions aiming at strengthening the dimensions of the other two sides of this triangle and the quality of this relationship.It has been tried to answer the following questions: What is the affirmative relationship between culture, religion (Islam), and language? To what extent do they influence and affect one another? Is religion a part of a whole called culture or is culture in the realm of religion? Does the language determine the culture or vice versa the culture determines the language? What is the relationship between religion and language? Is language just a means that serves religion and religious ideology, i.e. a one-way relation, or it’s mutal and round way? In this article, the author has benefited from a library collection method and review of written sources, and in a descriptive analysis, he has explained the relationship of this trio and approaches towards his goal, which is the cooperative and parallel relationship of these issues in the society and in line with expanding each other's existential spheres and in general, serving the expansion of human civilization and culture.

Religion, civilization, and culture are three big and important topics in human sciences and have a history as long as human history. How these three concepts are co-related is the main question here and has always been raised by religious sociologists, and various answers, views and approaches have been presented by them. This article aims at explaining the relationship between religion, civilization and culture through an explanatory-analytical method. In this sense, in the first step, these three concepts are explained; then, the relationship between religion and culture is analyzed and their commonalities and differences are elaborated on. In the third step, the relationship between religion and civilization is explained and interpreted. Finally, it is found that religion and culture have areas of commonality and areas of difference, and religion has always played a fundamental role in constituting a civilization, and provided grounds, bases and elements of civilization such as "the establishment of society and government, reason and rationality, science and knowledge, providing the best law, order and security and economic development" in both spiritual and material spheres. It highly contributed throughout history to the formation and realization of civilization and culture and provided a lot to the human society.

In addition to communication, language can play different roles in society. The role of foreign language on identity has been confirmed by researchers such as Whorf and Sapir. Hence, the main purpose of this study is how attitudes towards learning English and the national and religious identity of the students. The data used in this study were collected through two questionnaires: Lotfabadi’s religious and national identity questionnaire and Gardner's attitude. The statistical population included 130 students of Islamic Azad University, Shiraz branch, who were randomly selected. The results of the research showed a positive correlation between the attitude towards learning English and national identity (r=0.597) as well as religious identity (r=0.662) at a reliability level of 99%. In this article, the attitude towards learning English as a foreign language is investigated in Iran. Since the impact of language and its learning is not separated from the human cognitive and perceptual system, it is fundamental to examine issues such as identity and language. According to Maskub (1373), Iranianness, identity and Iranian national sense are based on the two pillars: language and history.

Like any other language, there are some French words that have been imported from other languages. These words are called "borrowed", or "loanwords". In the course of history and following historical events, words from Arabic have entered French through Spanish and Italian or directly during the colonial period and the immigrants’ appearance in France. Arabic was one of the first scientific languages in Europe. A large number of Arab speaking immigrants in France has made Arabic words have a special place in terms of usage in French. These words are of so extensively used that all French speakers, from different walks of life, use Arabic words on a daily basis without knowing their roots. It is obvious that the loanwords have been phonetically slightly modified and harmonized with the French phonetic system. This research is intended to examine a number of Arabic loanwords in the French while examining the impact of the Arabic language on French.

Culture is referred to as soft power in the terminology and the custom of international politics, because soft power is the ability to shape the preferences of others in a persuasive way. Recently, the arena of international relations is heavily influenced by cultural and identity factors. Therefore, gaining international reputation and credibility and influence in public opinion, and in other words, access to soft power, are among the imperative and at the same time unspecified goals of diplomacy of countries in their international policies and highly pursued based on the country’s status, situation, facilities, opportunities and cultural capacities in different ways and mechanisms. But the true sources of law are rooted in human culture, religion, race, language and civilization while formal sources only go through the legislative process. Due to existence of a single sovereignty, the sources of domestic law get regulated according to the social situations. However, in international law, we are facing different governments and sovereignties.In addition, the role of language in Islamic civilization is to create a "civilizational validity realm". This role has been realized both in internal civilization and in relations with the external surrounding areas (especially in international relations in the last two centuries). The functions of the cultural validity scope pf language in creating intersubjective understanding in Islamic civilization while linguistic pluralism exists, facilitating scientific communication within the Islamic Ummah, being at the center of confrontation and competition with Western civilization in the recent century are among the most significant evidence that are examined and reviewed here in this study.In this article, an attempt has been made to examine the position and role of cultural and linguistic influences internationally and its impact on the process of global developments.

This research aims to compare and analyze competing discourses in the Middle East region: Islamic Revolution, Secular Brotherhood and Salafis). Based on this study, the central signifier in the Islamic Revolution discourse is the Wilaya of faqih (Guardianship of a jurist) and includes several surrounding signifiers, especially government, independence and freedom, and the formation of a single global nation (ummah). In addition, the central signifier of the Secular Brotherhood discourse, on which the Islamic Justice and Development Party has been developed in Turkey, includes Islamic moderation, and its surrounding signifiers include the Turkish nationalist view, the nation-state, nationalism, secularism, and modernization, and especially legitimacy and acceptability which are articulated together as two surrounding signifiers. Finally, the central signifier of the Salafism discourse is the caliphate, and the surrounding signifiers are: returning to the foundations of religion, the spread of economic poverty and colonial rule, and the Saudi Wahhabi Islam.

Islamic civilization has made one of the most powerful civilizations in the world, achieving many victories and achievements throughout the ages, even if it declined with the advent of the Renaissance in the 19th century. But in recent decades, after the Islamic Revolution in Iran, despite the attempt of global arrogance to spread lies against Islam through the media, the world has faced a new phenomenon called “modern Islamic civilization” which is developing gradually. There is no doubt that the Persian language is one of the best tools for conveying the sublime teachings of Islam among Persian-speaking people and those who adhere to its literature and culture. It has the potential to strengthen the modern Islamic civilization in West Asia, and plays an important role in promoting Iranian Islamic culture. This study seeks tclarify the dimensions of these capacities and capabilities, as well as to explain the challenges that this language faces in developing the modern Islamic civilization through a descriptive and analytical method.To explain the most important opportunities and capabilities of the Persian language in promoting modern Islamic civilization, the following points can be indicated: 1- Persian language background and long history; 2- The richness and strength of this language; 3- The harmony of Persian and its literature with today’s accepted human values; 4- The availability of various texts in Persian in various fields of science. 5- The depth of the influence of Persian literature on Iranian society; 6- The beauty of Persian lyrics and music; 7- The high aptitude of Persian to explain intellectual, philosophical and mystical concepts.Among the most noticeable challenges are: 1- Persian speakers’ lack of mastery of international languages; 2- The weak self-confidence of Persian researchers towards foreigners. 3- Poor use of information and communication technology tools; 4- The lack of an integrated administration in expanding the Persian culture and language; 5- The absence of great Persian poets and writers in the current era; 6- Decrease in the number of foreign tourists visiting Persian heritage.