unity

One of the major criticisms of the individual unity of being (wahdat shakhsi wujud) is that it’s acceptance leads one into sophistry or contradiction. By illustrating the dependent existence (bil-araz) of multiplicity, this study aims to respond to some of the issues, proposed by current scholars, on the aforementioned topic. The approach of the present research will be expressed in two modes. Initially, a reading of the doctrine of the individual unity of being will be made with attention to the understanding and distinction between intellectual trope (majaz ‘aqli) and linguistic trope (majaz itibari). Secondly, a thorough analysis on all modes (haysiat) will be made on the subject of unity of being (wahdat al-wujud) in order to express the hypothesis that the true existence (not essential) of multiplicity is due to its quality of limited mode (haysiat taqidi sh’ani) of the Divine. Thus, multiplicity, in truth, in and of itself (nafs al-amr) is dependent in its mode of existence. That being said, it should not be confused with being pure nonexistence (ma’dum mahz) or nothingness. With this finding, it appears that the mentioned conflict has been addressed and it has been proven that the acceptance of the dependent existence of multiplicity, does not pose any faults towards the theory of the individual unity of being. Moreover, a reasonable explanation of the stated theory is deemed possible only from such pursuit.

One of the issues raised by lawyers is whether the private law branch has one civil law field or two fields of civil law and commercial law? In response to the above question, two views of the absolute unity of private law and the absolute multiplicity of it can be deduced.

The research method in this article was descriptive-analytical.
Ethical Considerations All ethical principles have been followed in writing this article.

Although according to the views of supporters of the absolute unity of private law, the field of civil law includes all the rules related to private relationships between people, including all civil and commercial relations such as sale, rent, loan, inheritance, contract law, ownership, agency, loan, companies, bill of lading, negotiable instruments, etc., existence of institutions such as comision, commercial companies, general assemblies, bankruptcy, board of creditors, amicable agreement, credit restitution and so on expresses the independence of commercial law against civil law.

Since in the commercial act, the bill of amend a part of the commercial act, the issuing check act and other legal provisions on the principles of civil law, exceptions have been made that make the acceptance of field of commercial law alongside the field of civil law in private law branch a undeniable fact, the need to refer to civil law to find a solution to the silent cases in the commercial law, including the basic conditions of commercial transactions, the independence of commercial law, is relative.

Unity and unity among Islamic religions is one of the important principles that the opponents and proponents of unity raised important issues. In this article, the issue of the possibility of unity is addressed according to the critique of the impossibilities and its possibility based on principle eleven.. This article also seeks to validate the possibility of unity from the perspective of Shiites and Sunnis. The result of this research is that the concept of unity presented by the proponents of unity is different from the meaning expressed by the proponents of the impossibility of unity and the opponents of approximation. The unity of Islam and the rapprochement of Islamic religions does not mean the unification of the Islamic religion or the annulment of other Islamic religions; Rather, it means unity and rapprochement that all Islamic religions with all the breadth of their beliefs and opinions are respectable, the result of which is relying on the common points and unity of all Islamic religions and sects for the promotion of Islam and against the enemies of Islam and defense. They are all Muslims of the world. The most important proofs are the possibility of unity, verses and narrations, reason and history.

Four views exist regarding the relationship between substance (jawhar) and accident (ʿaraḍ): 1) existential unity - mental distinction, 2) existential unity - analytical distinction, 3) existential distinction, and 4) non-mutually exclusive existential distinction. This study accepts three of the four views and proposes a detailed view, such that uniform application of each of these three views to all accidents is rejected. The theory of "existential unity - mental distinction" applies only to accidents like numbers, relative categories, and dispositional qualities. "Existential unity - analytical distinction" theory applies to continuous quantity and qualities specific to quantity. Finally, "non-mutually exclusive existential distinction" applies only to accidents, such as psychic  qualities (kayf nafsānī)  and sensible qualities (kayf maḥsūs).

In recent years, Muslim scholars and well-wishers have expressed numerous views on the importance of unity and solidarity. However, they have not succeeded in their admonitions as they should, to the extent that we have witnessed the eruption of practical disputes, partisan divisions, intra-religious schisms, and the emergence of various sects among Muslims. This is despite the fact that the Quran has condemned sectarianism and partisanship in religion in numerous verses, equating them with the perspective of polytheism and considering them a form of divine punishment. The Noble Quran warns Muslims against the harmful experiences of previous religious communities that deviated from the unified divine religion to various sects and obliges Muslims to establish monotheism in all dimensions of life. This is because monotheism in the social realm shines when everyone focuses on a single purpose and goal, channeling diverse tastes and various talents toward achieving convergence. The present article seeks to explore strategies for combating sectarianism by drawing on Quranic verses, addressing both theoretical and practical approaches.

The following article aims to criticize the principles of the Dawani “Divine Taste” and the mystical “Oneness of existence” of Ibn Turki with a view to the principles of Sadr’i transcendental wisdom. It seems that Sadr’i’s fundamental objection to these principles has not been properly understood, in such a way that Haji Sabzevari and Allama Hassanzadeh Amoli, two Sadr’i philosophers, intend to correct and prepare the Divine Taste and extend it to the point of proving the view of the mystics, although Allama Javadi Amoli places the “Divine Taste” in the line of intuitive mysticism and considers it in the theoretical field of the type of “psychological certainty”. The question arises as to what fundamental problem Mulla Sadra saw in the taste-mystical views of the Mahowīs’ originality that he turned away from and repeatedly warned about?Our task in the present article is to examine the foundation of metaphysics. This foundation has always reminded itself from the beginning that the simple unit separated and isolated from the multiplicity deprives it of truth, emptiness and provides the ground for the emergence of nihilism. Hence, philosophers in different eras have warned about the dialectic of the one and the many or, in other words, the objectivity of unity and multiplicity, and have perhaps called it the most fundamental principle of philosophy, and the lack of attention to this principle traps metaphysics in the trap of a rigid and unresponsive foundation (mono-logue) that is indifferent to human life.

Presently, the term “concomitance” in Islamic philosophy means equality in referents alongside unity in truth. Whenever, two words include all their referents and apply to all of them from a single aspect, they are concomitants. The historical-analytic study of “concomitance” in Islamic philosophy and kalām indicates that this term was used in a different meaning before ‘Allāmah Ṭabāṭabā’ī and even his own words. According to the meaning given above, “concomitance’ is used in a general sense including equality in both referent and concept. The author believes that the assumption of unity in the direction of truth as one of the semantic bases of this term has only been propounded by some of the students of ‘Allāmah Ṭabāṭabā’ī. Hence, it cannot be used in its present meaning in the words of early mutīkallīmūn and philosophers. The present paper, examines the meaning of “concomitance” in two different periods: before and after ‘Allāmah Ṭabāṭabā’ī. The author initially investigates the lexical meaning of “concomitance” and its functions and applications in the words of mutīkallīmūn and philosophers and demonstrates that its common meaning of their time was different from what is common today.  Then, after a meticulous study of ‘Allāmah Ṭabāṭabā’ī’s words, he proves that this great philosopher also used this term in the same sense that his predecessors did. Finally, he explores and criticizes the arguments of the advocates of the new interpretation of “concomitance” and challenges their ideas. To support his argument by an example, the author provides a historical analysis of the “concomitance of existence and unity” in Islamic kalām and philosophy.

This paper focuses on a challenge rooted in Aristotle’s writings on the truth of corporeal substance. On the one hand, body as substance is always concomitant with a kind of ontological priority. Therefore, the unity of corporeal substance is prior to the unity of matter and form. On the other hand, Aristotle’s perception of the truth of change necessitates that matter, as one of the components of body, remains fixed in the process of change in order to preserve the unity of change. Thus, corporeal substance consists of matter and form, is posterior to them, and depends on them. The response to this problem, which is called the “paradox of unity”, is formulated in two traditional and new molds of interpretation. The present study initially reviews the main elements of these two interpretations and then, through distinguishing between the two types of unity, namely vertical and horizontal, demonstrates that the traditional interpretation is incapable of explaining the vertical unity of matter and form. It also stipulates that the new interpretation is insufficient for clarifying horizontal unity. Finally, the authors provide a unitary interpretation of the synthesis of matter and form, as a third response to this question, which explains both horizontal and vertical forms of unity free from previous problems.

With the flow of Saqifa Bani Saedah, the issue of Ghadir Kham was forgotten and faced with political challenges of the era after the Prophet (PBUH), one of the historical consequences of which was imposed on the family of the Prophet (PBUH) was the usurpation of Fadak. As the society moved away from the issue Ghadir's imamate and distortion, as valid evidences in the issue of Fadak's usurpation, should be given the attention of researchers. The hypothesis is considered that the Prophet (pbuh) and subsequently Hazrat Zahra (pbuh) proposed this theory as the basic model of Muslim unity. Fadak and Ghadir share in the discourse of that era. Important indicators for this discussion are considered in Fadak and Ghadir's narrative propositions such as; Subject area and framework, identity, highlighting principle, behavioral advice, link between elements and language system. As a result, Fadak's sermon is also an example of critical discourse that Hazrat expressed in the process of vindicating his right and continuing the legitimacy of the Alavi family in Ghadir Kham and its global messages, on Wilayat and Imamate by referring to the verses and relying on the intellectual and cultural background of the audience.

Leadership in Islamic thought is based on the macro-theory of "nation" and it has defined the horizon of governance in the Islamic societies. Therefore, the issue of nation and nationalism has been specifically considered in the conduct of the Messenger of God (PBUH) and Imams (PBUT). The present research is to answer the question on what are the requirements for the realization of nationalism from the perspective of Imam Hassan Askari (A.S.).Taking advantage of the descriptive-analytical method, the article investigates the requirements for the realization of nationalism as a central and constant thought in the interaction with various currents from the perspective of that Holiness. The findings of the research clarify that the essential components for realizing the process of nationalism in the conduct of that holiness include "peaceful coexistence along with affection and tolerance", "no obvious divergence with the caliphs", "developing solidarity and internal discourse among Muslims based on common Islamic principles", "Prohibition of heretics", "Negation of violence" and "acquittance of the extremists" led by the Divine Imamate. Imam’s emphasis as a religious leader on the issue of nationalism, theoretically and practically, can be considered as a strategic paradigm in developing a united nation in the current situation of the Islamic world.

The old translations of the Holy Qur’an in Persian language, especially the first interpretations, represent duality of unity and disunity from the literary and historical perspective. Unity is manifested in special sensitivity, accuracy and carefulness in translating key words and fundamental concepts. It is also displayed in fidelity in conveying special meanings along with choosing the most appropriate words, including verbs, nouns, and adjectives. Disunity, on the other hand, is seen in exemplification and interpretation, i.e. interpretations based on religious beliefs and opinions as well as intellectual and ideological-political differences of various Islamic sects. In this essay, with a descriptive-analytical method and by analyzing and comparing the translations of Surah Al-Hamd and the first verses of Surah Al-Baqarah, which can be called the Manifesto of Islam and the Manifesto of Faith, respectively, in two old commentaries and translations, Abulfotuh Razi and Atiq Sourabadi, we achieved interesting results in the pathology and the reason to deal with examples of translated phrases. Finally, we concluded that unity in the translation of the Holy Qur’an is considered as a prologue to Islamic unity and then the unity of divine religions. The disunity in translation, on the other hand, preluded religious and theological differences between Islamic sects, which has been apparent in the first translations of the Qur’an in the early centuries.

The theory of the accidentality of unity is seen in many works of Ibn Sina. It has attracted the attention of his commentators and critics. The statement that unity is an accident does not mean that, in his view, unity is included in the nine accidental categories; instead, he intended the additionality of unity to its subject and such additionality, as long as it does not extend to external occasion, can also be interpreted based on analytic accident. Leaving aside his explicit statements regarding the external accidentality of unity, an examination of Ibn Sina's works, based on the question of the possibility of interpreting the accidentality of unity as an analytic accident, yields three types of statements:  (1) Statements that, at first glance, could indicate that "unity is an analytic accident." (2) Statements according to which, in the case of some entities, the identity of unity with existence is raised. (3) A statement that states the identity of existence and unity in an absolute way. A rational analysis of all these statements leads us to conclude that Ibn Sina's statement about the external accidentality of unity contrasts with some of his other statements. This conflict seems to be due to a change in Ibn Sina's thought or an inconsistency in his intellectual structure due to a lack of a clear understanding of philosophical concepts and their relationship to reality. In any case, his view on the accidentality of unity cannot be interpreted as the external accidentality of unity.

The issue of unity in the Islamic world has been one of the most important concerns of Muslim political rulers since the beginning of Islamic history, which has gone astray due to the bellicose and militant approach of some leaders and has in practice set the stage for tense international relations in the Islamic world. Imam Khomeini (may God bless him and grant him peace) as one of the most important and influential popular leaders of the Islamic world, used for the first time the beautiful interpretation of Yad Wahdeh for the unity of Muslims. The main question of the current research is, on what basis is the unity of the Islamic world based on rationality realized in the thought of Imam Khomeini (may God have mercy on him)? The collection of data is through the review of numerous books and articles on the topic of unity, and with a qualitative method and a descriptive-analytical approach in the practical life of Imam Khomeini (may God bless him and grant him peace), the foundations of unity in his view are determined. . Based on this, the most important findings and components extracted from the thought of Imam Khomeini (may God have mercy on him) is the fight against oppression and the negation of arrogance without prejudice to ethnicity and nationality. In the rational view of Imam Khomeini (may God have mercy on him), the basis of unity It's not just about the countries being Muslim, it's about having aligned political relations in rejecting colonialism and defending the oppressed. On the other hand, the necessity of re-reading and rethinking the existing situation of Iran in the international relations of governments is important, because the rationality of the Islamic Revolution competes with the rationalities that benefit from the many-year-old heritage of the West. Modeling unity in one of the foundations of Western thought will not be fruitful except to fuel differences and create division.

The issues and questions of knowledge (Arabic: العلم, romanized: al-ʿilm) discuss the accidents (Arabic: عوارض) and rulings (aḥkām, Arabic: احکام “rulings”, plural of ḥukm “حکم”) of the subject specific to that knowledge. Among the strengths of knowledge and the presentation of scientific issues in educational texts are the preservation of the subject, the maintenance of discussions within the scope of accidents, and the determination of the appropriate position of each issue in the technical order of the topics. The issue of the existence gradation (Arabic: تشکیک الوجود) in the common didactic texts of philosophy is usually discussed at the beginning of the discussions of the book and among the precepts of existence, and its expression, arguments, and problems are discussed in this position. The question is whether it is possible to propose a more appropriate position for the discussion of the existence gradation. Given the nature and content of skepticism, it appears more beneficial to include the topics of the existence gradation under the issue of unity and diversity. This approach would help establish a proper connection with the subject of philosophy through unity and diversity, which are among the properties and accidents of existence. Additionally, it would secure an appropriate place for the existence gradation within philosophical issues and organize its topics related to unity and diversity in a more logical manner. In this article, we analytically demonstrated that the topics of the existence gradation will achieve better logical order and philosophical articulation (expression) when included within the discussions of unity and diversity.

The majority of mystical poets like Attar and Jami have employed allegory to better influence and express complicated mystical themes in their works. These mystical themes were reflected in the works of later poets clearly without any use of allegory. This article, developed based on a descriptive and analytical method as well as review of library sources, studies the theme of “unity” in Jami and Attar’s poetry with two distinctive schools of mysticism, followed by an analysis of “unity” in Imam Khomeini’s mystical poems and thoughts. The findings indicate that both poets, while maintaining uniform practice, in their attempts for arguing mystical themes and clarification of the theme of “unity,” introduce a form of unity that is attained after gaining the ultimate goal of mystical journey, i.e. fana fi Allah or “complete and absolute surrender of self to the Divine will” as well as the stages to reach fana fi Allah. Such an approach is found in Imam Khomeini’s works and thoughts where he argues “unity of being” as the core theme of theoretical mysticism and places the theory of unity of intuition at the heart of practical mysticism.

This research has been conducted in a descriptive-analytical manner based on library studies.With an introduction regarding the role of the unity of poetic elements, referred to with terms such as unity, coherence, and vertical axis, we will gradually accompany the formation of a ghazal to propose a method for the unity of elements in Persian poetry.This approach will help us answer the question (hypothesis) of whether maintaining the unity of poetic elements contributes to the flourishing of poetry, using the eight criteria outlined in this study.