نشریه زبان و فرهنگ ملل
پیاپی 12 (پاییز و زمستان 1402)

This work addresses the question: What are the most important theoretical components of Islamic civilization, and how are they interrelated? The research method is descriptive-analytical, based on library studies. The hypothesis suggests that in order to construct an Islamic civilization based on Islamic teachings, the civilization must be viewed as a system, with its components rooted in fundamental Islamic principles, without which the civilization cannot be fully established. These theoretical components include Islamic rationality, Islamic spirituality, Islamic justice, and Islamic social order.Anything necessary for the construction of Islamic civilization must be introduced into this system as input, where it is processed, evaluated, and refined. The features of these components are comprehensive and highlight their essential role in shaping the system. These components, along with their characteristics, form a semantic network that constitutes the entire theoretical and ideological framework of Islamic civilization. Considering factors such as spatial and temporal requirements and to ensure the system’s dynamism, the system’s outputs must be continuously returned into the system as feedback. This analysis demonstrates that the profound foundations of Islamic principles theoretically prove their capacity to construct Islamic civilization and also reveals the interrelations of these components as part of a cohesive system.

Poetry provides a suitable medium for expressing inner thoughts and revolutionary ideas. Poets have always sought to effectively convey their intended ideas and concepts to their audience through the use of literary elements. This study examines the poetry of Iqbal, focusing on his vision of an ideal society as a cultural-religious capacity for the Islamic world. Iqbal is considered a revolutionary poet. His poetry is characterized by a special attention to internal rhythm, the emphasis on themes of an ideal society, the use of revolutionary, religious, and war-related vocabulary, and the artistic and purposeful use of linguistic and literary elements (such as simile, metaphor, and metonymy). His focus on reinforcing religious, revolutionary, social, and especially idealistic themes is a distinctive feature of his work. The research method is descriptive-analytical, based on literary and library data. According to the findings, Iqbal's poetry goes beyond mere poetic expression; he, as a reformer and Islamic thinker, conveys revolutionary, religious, and idealistic themes to the Muslim community through his poetry.

International relations have consistently represented both a stage of challenges, conflicts, and power struggles among the powerful and the less capable or similarly powerful parties, as well as a platform for cooperation and solidarity between certain states or nations. At times, both parties in a conflict have been unjust, while at other times, one has been just and the other unjust, and occasionally, each has been just in some respects and unjust in others. Scholars have recognized that the primary concern of Islam and its leaders is the happiness, welfare, comfort, peace, and both spiritual and material advancement of their followers, regardless of their own gains. While it is clear that ultimately justice prevails and injustice is subdued, the question remains whether we will continue to witness the dominance of a few Western powers over the entire world in the near future, or whether we will see the decline of these powers and the rise of oppressed nations. This article hypothesizes the latter scenario and employs a descriptive-analytical research methodology.

Contemporary discursive transformations have introduced new challenging issues and concepts in the international arena, necessitating new theories and perspectives for their resolution and interpretation. Concepts such as just peace, terrorism, global security, and interfaith dialogue have emerged as novel elements in the context of globalization, leading to new discursive transformations in international relations. The result of these transformations is that the concept of power today has moved beyond its centralized form, and thus, the symbols of power and the tools for maintaining or violating global security have evolved beyond military forms and complicated nuclear weapons.In such a context, two apparent necessities have emerged: Firstly, the dimensions of security arrangements must be considered beyond the state level, involving non-state actors such as civil and non-governmental organizations, scholars and thinkers, and scientific and cultural institutions in the organizing global security. Secondly, in the new security arrangements, cultural and social dimensions appear to have gained greater importance. According to discourse theory, all social transformations result from semantic conflicts between discourses, which are continually striving to preserve the meaning of "self" and reject the meaning of "other." Thus, semantic dominance over public opinion is the best and most effective way to exert power. Discourses constantly compete for the control of public opinion through semantic mechanisms, and other social transformations are subject to these semantic conflicts. The discourses of terrorism, war, global security, and just peace are influential in contemporary international relations. This study explores the contexts in which these discourses can be shaped and examines whether religious discourse can lead to the discourse of just peace. It also investigates the role of religion in strengthening or weakening the discourse of peace.

Enrique Dussel’s intellectual movement in Latin America, through its critique of imperialism, colonialism, racism, and all forms of discrimination and injustice, claims that modern oppression and colonialism are products of Western modern philosophy. He argues that the solution to contemporary injustices lies in embracing a philosophy of liberation. However, since Dussel’s works lack a coherent philosophical foundation upon which to build such a philosophy, it is necessary to examine moral realism within the world’s monotheistic religions to clarify the realization of the liberation ideals proposed by such philosophers.Given that human voluntary actions necessitate moral judgments, adherence to a religiously-based moral realist system can guide individuals and societies toward rational and ethical choices. The regulation and management of human voluntary actions are so crucial that, despite the modern trend of secularization, humanity has never been without the need for binding criteria for moral actions. Indeed, in atheistic and materialistic philosophies, moralism often receives even greater emphasis. As a result, today, ethics is recognized as a field that can be studied independently of religion. Therefore, the validation of moral propositions and religious ethical rulings has significant relevance in the modern era.

Ethics is a profound aspect of all divine religions, especially Islam and Christianity, and plays a significant role in both individual and social life. Ethical teachings are based on fundamental principles and foundations. The primary research question is: What are the foundations of ethical teachings in Islam and Christianity, and do these two divine religions share commonalities or distinctions in this regard? This study, titled "Comparative Analysis of the Foundations of Ethics in Islam and Christianity," addresses this question in a comparative and analytical manner. The findings indicate that "revelation (faith)," "reason," "nature," and "intention and motive of the soul" are among the foundations of ethical teachings in Islam. In Christianity, ethical teachings are based on the principles of "love," "forgiveness," "faith," "hope," "sin," "divine grace," "salvation," and "hope." The two heavenly religions exhibit both similarities and distinctions in these fundamental principles. The ethical teachings derived from these foundations also show both commonalities and differences. The primary objective of this research is to analyze and examine the similarities and differences in the ethical systems and teachings of these two divine religions. This study uses a "descriptive-analytical" method, first defining and explaining key concepts and then conducting a comparative analysis of the ethical foundations in these two religions.

Islamic literature, or the literature of Islamic nations, is considered one of the richest literary traditions in the world due to the abundance of significant works in both poetry and prose. Given that Islamic nations share similarities in their goals, civilizations, cultures, and ethical values, there are common factors that unite their literature, poets, and intellectuals. This commonality is reflected in their literary relationships, interactions, and the reciprocal influences between their literary traditions. As the shared features between Arabic and Persian literature continue to expand and diversify, it becomes necessary for scholars to examine these commonalities through specific literary forms, themes, and genres.While scholars of comparative literature have largely analyzed and commented on most of the shared aspects between Arabic and Persian literature, this study focuses on the epic dimension. It offers a comparative analysis of Ferdowsi Tusi's Shahnameh, the greatest Persian epic masterpiece, and the poetry of Ibn Hani Al-Andalusi, from the perspective of epic thought and tone, using descriptive-analytical and comparative methods. The findings suggest that both poets demonstrate exceptional ability in vividly depicting scenes in an emotionally stirring manner. Their mastery extends beyond the realm of imagination and imagery to the realm of expression and language, as they carefully select words with a distinctive resonance and tone. In Shahnameh, epic themes dominate over religious discussions, while in Ibn Hani’s poetry, the reverse is true.

Islamic culture places significant emphasis on reflection upon the non-material aspects of human existence. Prophet Muhammad (PBUH&HP) and Amir al-Mu’minin (PBUH) have both identified self-knowledge as the key to knowing God. Consequently, the concept of the soul has been explored from various perspectives across different disciplines, with particular prominence in the fields of mysticism and Sufism. Najm al-Din Kubra and 'Izz al-Din Kashani are among the scholars who, in their writings, have examined and elucidated the soul from a mystical standpoint.This study, employing analytical, descriptive, and comparative methods, aims to explore the definitions of the soul according to these two thinkers. The research concludes that while Kubra and Kashani generally agree on the nature and stages of the soul, they differ in some specific details, particularly concerning the relationship between the soul and morality, as well as its connection with the heart and spirit. For instance, Razi holds that the heart and soul emerge when the spirit becomes attached to the body, whereas Kashani views the heart as the product of the union and marriage between the spirit and the soul. Additionally, Razi mentions four types of souls—ammara (the commanding soul), lawwama (the reproachful soul), mulhama (the inspired soul), and mutma'inna (the tranquil soul)—while Kashani's classification does not include the inspired soul (mulhama).

Language and culture, as well as their soft power, are key factors in the civilizational interactions between Iran and China, leading to mutual influence. Understanding culture is one of the main elements in recognizing the political, economic, and social dynamics of nations. Undoubtedly, ideology plays a significant role in the foreign policy strategies of both the People's Republic of China and the Islamic Republic of Iran. While Marxist ideology has an economic nature and rejects religious and metaphysical matters, the ideology of the Iranian Islamic Revolution, rooted in national and religious culture, incorporates metaphysical and religious dimensions.Iranians and Chinese share many cultural, historical, and civilizational similarities. The Silk Road stands as a pivotal historical point for both nations, significantly enhancing their cooperation. In fact, from ancient times to the present, the influence of Iranian and Chinese civilizations has been felt in various fields. Research and archaeological findings confirm that, alongside Sanskrit, the Persian language has had a profound impact on Chinese culture, especially among the country's Muslim ethnic minority, with traces of this influence still evident today. This article seeks to examine the relationship between these two civilizations and the role of language as a bridge between them, using a library-based research method that draws on archaeological, cultural, and ideological data from the most reliable Chinese texts.

The 20th century witnessed significant shifts in the Western cultural perspective towards Eastern cultures and religions. In his book The Easternization of the West, Colin Campbell clearly outlines the religious, cultural, and even literary-artistic differences between the East and the West. He argues that certain concepts from Indian culture and literature, such as an emphasis on nature and its revival, have greatly influenced Western culture and literature. However, it is also important to examine the views of Indians themselves, particularly those proficient in English.This review article, drawing on Campbell’s perspective and a translated text by Purushottama Lal—an Indian poet and writer—analyzes these influences on English literature. The findings indicate that although Western literature has borrowed words and concepts from Indian culture and literature, it has reinterpreted them through its own cultural lens, giving them new meanings that differ from their original significance in Indian culture.

Sufism has generally secured a prominent place in West Africa, especially in Burkina Faso, due to its historical service to scholars and its struggle against colonialism and its agents. The social power or influence of Sufism represents a significant opportunity in this region. The aim of this study is to provide a deeper understanding of the capacities of Sufism in Burkina Faso to facilitate meaningful and effective collaboration, particularly in cultural and social domains. Currently, there are numerous capacities in this country, including religious, cultural, and spiritual resources, highlighted by the commonalities between Muslims, particularly between Shia and Sufi communities. Common subjects among Muslims include the Holy Quran, the esteemed Prophet, the status and respect of the Ahl al-Bayt in the Quran and Hadith, and shared historical and directional elements. Additionally, due to the importance placed on prayer, intercession, remembrance, and pilgrimage among Sufis, these topics serve as common grounds between Shia and Sufi traditions, which could be leveraged to design beneficial programs. However, regarding the social capacities of this region and its people, it is noted that the people of Burkina Faso naturally hold great respect for religious leaders, scholars, and congregational leaders. They turn to scholars for both material and spiritual issues. Consequently, both Shia scholars and Sufi leaders can play important roles in society. Enhanced coordination between Shia scholars and Sufi leaders, along with the activation of these capacities, could lead to effective cultural and social interaction. Yet, only a small fraction of the existing potential between Shia and Sufi communities has been utilized so far, which needs to be maximized.
This research was conducted using a field-based analytical approach and correspondence with some regional scholars.

The Takfiri terrorist group ISIS served as a tool for Western colonialism to create crises in the Middle East and expand the wave of anti-Shi'ism. This group, largely supported by Western colonial powers and some Arab countries in the region, was established to advance these agendas. A discourse analysis of ISIS reveals that the central node of its discourse is the concept of the caliphate. Additionally, the floating signifiers within ISIS's discourse, which revolve around the core concept of the caliphate, include violence, the idea of a potential clash of civilizations, media centrality, the involvement of foreign forces in the Islamic world, the weakening of anti-Israel sentiment in the Islamic world, opportunities created for the Zionist regime, the weakening of Iran's strategic depth and ideological power, the destruction of the Islamic Republic of Iran's model of religious democracy, migration, and martyrdom.In terms of discursive articulation, the key elements in ISIS’s propaganda structure include topics such as Takfir (excommunication), anti-Shi'ism, apostasy, jihad, monotheism, member recruitment, conflict and hostility, the chain of equivalence in discourse, the chain of difference in discourse, metaphorization, identity within ISIS’s structure, and the accessibility of ISIS's discourse as its primary features.