جستجوی مقالات مرتبط با کلیدواژه "dialogue" در نشریات گروه "میان رشته ای"

Islamic civilization developed over historical epochs in the way of unity and solidarity, but today it is facing division and fragmentation. Of course, this is not limited to the Islamic civilization, the same matter grew around the world as well. We took this issue into account by writing this article to see how it is possible to create cohesion and coexistence among Muslim communities. Being aware of the diversities and varieties of human society, which in some cases have caused controversies among people, the Qur'an has pointed out several ways to improve human relations, overcome the problem of fragmentation, and how to make unity and peace. One of the most important practical ways of the Quran to solve the problem of convergence between people is to activate "dialogue" capacity in Muslim society. Based on this article, the Quran proposed ethical and humanitarian dialogues to solve "disintegration" problem over Muslim societies. The main question here is that what is possible solution from the Quran perspective for social and civilizational crises such as this in the contemporary Muslim world such as ours?

Using the descriptive-interpretive method and the civilizational approach, this article refers to the Qur'an as presiding idea of Islamic civilization and focuses on "dialogue" as a constructive way (among several ways) for civilization making.

Dialogue in the Qur'an takes place in all three areas of mind, language and reality. As an "interactive and dialogue-oriented phenomenon", the Holy Qur'an communicates with the audiences in a deep connection between the three spheres of linguistic existence, mental existence, and objective existence, and by relying on the commonalities in these three spheres, it creates changes within them. Improvement of each these areas strengthen the other two areas and  makes like a cycle for which there is no beginning or the end. The first two outputs of this cycle are "Creating a unified identity" and "Creating interactive and authentic meanings", which is the result of our dialogue with ourselves and thus creates a bridge between Muslims’ opinion. Based on this, a large part of the civilizational disintegration of Muslims, which is caused by our theoretical fragmentation and intellectual disintegration, will be resolved. The formation of this unified identity and the creation of original meanings perform as "civilizational glue", and by stimulating the sense of responsibility and commitment towards the meanings formed, it becomes the "driving engine of society". By using this driving engine, practice would be facilitated with meanings. This constitutes the third output of the dialogue cycle. In this way, the audience of the Qur'an, who have reached unity at the level of theory and practice, have been promoted from the position of "spectator" to the "actioner", and are committed to a single goal.

The achievement of the dialogue with the audience in the Qur'an is the consolidation of "common identity" among Muslims, the foundation of "interactional meaning" and, at the end, "collective practice" and commitment. In this view, the Qur'an is not a "cultural product" in the sense of being influenced by culture, but rather a "interactive and Conversational product", which acts as a "civilizational glue" and strengthens the bonds of people. This process becomes a "model" for the formation of Islamic civilization in today's world; the civilization that, through dialogue in the field of mind, language, and reality, makes capacity out of diversity, leads discontinuities towards convergence, and makes people empathetic, compassion, and aligned. Therefore, it is possible to make a model for conversational civilization and then a converging, organized and integrated civilization that forms a single body by following the example of the dialogue based book.

In a world where interaction and confrontation with others and strangers and coexistence with him is an undeniable truth, providing a solution to implement the safest and most peaceful ways of interaction and coexistence is the view of all intercultural thinkers with their different approaches. According to intercultural thinkers, these practices go hand in hand with how one understands oneself. The reflection of the behaviors of each culture towards foreign cultures is a criterion for analyzing the worldview of cultures in relation to each other, which flows in different languages, beliefs, customs, laws and, in general, different cultures. Poetry and art, also, because they are a reflection of the realities of the world, can be considered as a good source for examining the kind of understanding of the truth of another essence in a culture and its perception in the face of a foreign culture. In this study, by examining Shafi'i Kadkani's collection of poems "A Child Called Happiness", the poet's view of another, alien, understanding and other ways of interacting with it from the analogous hermeneutic perspective of property, Kimmerle's multifaceted and all-round dialogue and polylogue Weimer has been examined. Research findings indicate that the importance of presence, appreciating of identity, interaction and fellowship while preserving one's own identity in an Islamic society and understanding the differences between self and stranger, are prominent themes of the collection of poems "A child called happiness" and in line with the ideals of cross-cultural hermeneutic thinkers.