THE HISTORY OF ISLAMIC CULTURE AND CIVILIZATION
Year:2021 | Volume:12 | Issue:44|Papers Count:6

The present article aims to explain and philosophically criticize the epistemological foundations of Huntington's theory of the clash of civilizations as an Islamophobic paradigm. Huntington believes that the fault lines between the eight civilizations-Western, Confucian, Japanese, Islamic, Hindu, Slavic, Orthodox, Latin American-will be the source of future world conflicts and, as critical points of crisis, will replace the political and ideological boundaries. For this reason, he considers the borders of Islam as a serious threat to the West as well as peace and security, which indicates the need for carrying out a research. The main question of this study is "what are the cognitive foundations of this theory and its contradictions with the documents of Islamic history? " Using a descriptive-analytical method, the research findings refer to the four components of democracy, human rights, modernity and peace and security.

Due to the characteristics of Islamic art and the need to revive and strengthen them, programs have been formed to train specialized personnel at the level of higher education, of which the field of Islamic art with fifteen years of experience is the most important. It seems necessary to examine this program and study the conformity of its educational components with the educational etiquette of the students of these fields in the past. Therefore, while identifying the etiquettes and characteristics of education in the past societies (relying on the contents of the Books of Gallantry) as well as the curriculum of the undergraduate program in Islamic art, items such as: "purpose", "principles and bases", "method", "teacher conditions" and "Student conditions" have been compared in two ways. The research method is descriptive-analytical using library resources and field information. The results of this study showed that although the educational objectives in both methods were somewhat similar, but due to the predominance of the structure and system of semester-unit education in university, items such as the principles and methods of teaching and the conditions of teacher and student are different from the traditional teaching of these arts. In the new approach, the nature and purpose of education is revealed in a transformative way.

The leadership of the Islamic Ummah after the death of the holy Prophet (PBUH) has been one of the most controversial issues in Islamic society since the past. What mechanism he has devised and implemented to continue the call of Islam in the future can be examined with several perspectives. In the narrative view, verses from the Qur'an and a multitude of narrations are significant in terms of interpretation and history. The present research relies on this hadith of the Holy Prophet (PBUH): «إِنَ عَلِیًّا مِنِّی، وَ أَنَا مِنْهُ، وَ هُوَ وَلِیُّ کُلِّ مُؤْمِنٍ مِنْ بَعْدِی». It focuses on the term "Wali", and considers the words, citations and references of the Muslim caliphs and especially the first three caliphs to it. From a historical point of view and analytically, this study tries to provide a precise semantics of this Quranic term in line with the issue of succession of the holy Prophet. The findings of this study show that the use of this term in the speeches and citations of the first three caliphs is explicit regarding the concept of priority in possession, leadership, succession and leadership of the society. In fact, the understanding of the people from the words of the caliphs clearly emphasizes and testifies to this.

Traffic of ambassadors increased dramatically during the second period of the Safavid rule. Regardless of what was going on in the treaties and agreements between them and the Safavid court, their reports in the travelogues confirm a change in the power relations that can be called declining developments. Such an issue appears somewhere beyond the court's attempt to show the court glamorously and emphasize authority in the face of ambassadors' observations. The narration of the court of the Safavid kings and the way they interact with the ambassadors, as can be seen in the travelogues, is an unconscious emphasis on the fact that a period of decline can be seen in the center of the Safavid power. This research, in a descriptive-analytical way, based on the travelogues of the second period of Safavid rule, will focus on the coming periods of European ambassadors to the court of the Safavid kings, in which a hidden narrative of the beginning of the decline of the Safavid rule can be followed.

Amir al-mu'minin (AS) considers history to be very vital for the guidance of mankind and human society, because by combining personal observations and historical experiences of the ancients, it presents a set of knowledge and intellectual capital to man. Discovering and extracting the semantic meaning of the word history in the intellectual system of Imam (AS) is the background of any study. This article tries to identify the words with the same meaning as history in Imam Ali 's (AS) statements with an emphasis on Nahj al-Balaghah, using a semantic analysis method of research. To do this, it is necessary to first identify the concept and subject of history, and in the next step, identify the words that are supposed to have meaningful coexistence with history. The correctness of the semantic synonymy of the selected words by substituting the meaning and subject of history should come next. The findings indicate that words such as stories, pasts, ummahs, and historical names have a historical meaning. In fact, some structures and expressions are placed in a common semantic field with the meaning and subject of "history", and the same interaction with the word history can be done with these words.

The Sassanid government with its powerful system of government could not resist the entry of Islam and with the support and acceptance of the Iranians, Islam opened its way to this land and led to important changes in various fields. This study aims to better understand the culture and art of the early Islamic period in Iran. It answers the question that what is the role of social conditions and cultural change in the formation of Iranian art before and after Islam? This study implements an analytical-historical research method with an explanatory-comparative approach. It collects data using library resources. It is based on the views of Robert Wuthnow. Iranian art lasted during the period of independent governments, with the revival of the Persian language and the creation of the Shahnameh. In the later period, due to the sanctity of illustration, art tended to be simple and Islamic art was gradually formed. Due to the lack of radical differences between Islamic and Iranian cultures, the two cultures were placed next to each other and a new Iranian-Islamic art was formed. According to Robert Wuthnow, the position of institutional contexts in the social changes of this period was one of the most important factors.