وحدت

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.

Aliqoli ibn Qurchaghay Khan is one of the philosopher-theologians of the Isfahan philosophical school. He has written various treatises and books in various fields such as philosophy, Quranic interpretation and hadith. One of the short treatises that he has written is the treatise on the Unity of Identity and True Objectivity, which has not been corrected until now. In this treatise, he has tried to provide an accurate interpretation of concepts such as object, non-object, shadow, the validity of the realities of objects and human attributes, and to explain the similarities and differences between his own views and the Sufi approach. In the present study, in addition to researching and correcting the treatise, some of the issues raised have been analyzed and reviewed. "The inadequacy of his interpretation of the ambiguity of possibilities and creatures", "The incorrectness of comparing creatures to the image of a double-sighted person" and "The non-attribution of God to the determination of possible beings" are three criticisms that are ultimately applied to the author's views in this treatise.

Preservation of the congregation is one of the authentic Islamic teachings that has always had a special place among Muslims. A doctrine that is better known as Vahdat, today. The infallible imams have given many orders to protect the congregation and prevent division. But it is interesting that the cruel rulers have generally abused it as a pretext and in sometimes, as a lever of political pressure. Meanwhile, in one of the most dangerous periods of Islamic history, Imam Hussain has included the doctrine of protecting the Muslim congregation in her movement and has mentioned it. His words and actions on his way contain indications, we can say that we can draw a picture of the preservation of the congregation by studying them. Therefore, the question is what are the Attributes of unity and congregation in the scope of Imam Hussain's uprising? This research tries to extract the elements and coordinates of this principle by studying the implications of the historical and narrative statements related to the uprising of Imam Hussain. Then by highlighting and putting together the obtained components, draw a multi-dimensional picture of it; An image whose most important component is "Imam".

The type of interactions of the Holy Prophet (PBUH) with others is very important. Observance of ethics in the life is one of the most important behavioral characteristics of the Prophet (PBUH). The main question of the article is what was the moral Sira of the Prophet (PBUH) and her behavior towards others? and did prophetic ethics have an effect on people's convergence and social solidarity? The analysis of the Primary sources, especially the sources of History, Sira and Ḥadīth, and the use of the descriptive-analytical method show that the observance of ethics and moral affairs was of particular importance in the life of the Prophet (PBUH). The Prophet (PBUH) respected all people, and did not see himself as separate from people. He was a tolerant person and forgave those who mistreated him. The Prophet (PBUH) respected equality in dealing with people, and no one was superior to others in his opinion, except for having piety (taqwā). Observance of these matters has attracted people to him and has been effective in the formation of a Unified Islamic Ummah. The disputes that arose after the death of the Prophet (PBUH) in the Islamic society regarding the succession, although it could create a serious challenge in social solidarity, but the management of the situation by Imam Ali (AS) removed this serious danger.

As the mother city of the great and historical Khorasan, the historical city of Marv has had a potential civilizational background, capacity and opportunities. The emigration of Imam Riḍā (as) also led to the flourishing of these capacities, opportunities, and curbing the damage and inhibiting factors so that this land could play a role in the formation and stabilization of Islamic culture and civilization. In this article, Imam Riḍā’s (as) migration to this land has been studied with a descriptive analytical approach and documentary method, after explaining the factors and elements of civilization, especially the unifying element from the point of view of the experts, with an overview of the historical background of Marv and its importance and civilizational position in the third century of Hijri, as well as examining the opportunities that were available to the Imam Riḍā (as) and the Prophet’s (pbuh) progeny. As a result, Imam Riḍā (as) while correctly understanding the situation as the vicegerent and using the general capacities of Khorasan centered on Marv and having individual advantages in the position of the scholar of Muhammad’s (pbuh) progeny and the son of the Messenger of Allah (pbuh) was able to make a tremendous influence on the constructive elements of civilization, especially the unifying element, prosperity and survival of Islamic civilization in the 3rd and 4th centuries of Hijri.

The subject of this article is to explain and strengthen the completely Sadra view, which has been proposed by the divine sage Javadi Amoli and has been criticized and denied by some in recent years. In this research, the authors, using a descriptive-analytical method, first explain the theory of separating the truth of science from mental existence (according to Professor Javadi Amoli), then the ideology and principles that are referred to as Sadra’s exact principles have been used in order to strengthen the mentioned view such as the originality of existence with the expression of the particular unity of existence, the perfection itself and all perfection of existence, the invisible entity or the small / large world of the soul and the theory of soul development. The purpose of the present article is to clarify the real view of transcendent wisdom about what “science” is by re-reading the theory of the sage Javadi Amoli. The output of the present study is the substitution of the word “unison” for “science and the scientist” instead of the word “unity”; because according to the premise used in the above-mentioned idea, especially in terms of external existence for science and its coexistence with existence, the proposition of any dichotomy between the cognitive subject (Almighty God) and the truth of science is meaningless.

Unity is an inherent, rational, Sharia, political, and social necessary that is one of the most important factors of keeping human societies and mankind has no choice but to accept it because of having a collective survival and a good life. In the Quranic verses and narratives, God, the Prophet Mohammad, and innocent Imams put a strong emphasis on having unity and avoiding division. Unity has cultural, economic, political, religious, and... dimensions. What is considered in this descriptive-analytical research is the factors of creating a cultural unity. These factors are as follows: 1. correlation and relationship with Islamic countries, including communication among religious scholars and Islamic thinkers, cultural unifying dialogue, and the formation of large communities; 2. good association with different people, including good association with opponents, and the avoidance of provoking emotions and insulting holy things; 3. education method, including changes in the teaching methods and Muslims’ references at schools and universities, and giving information to the society by launching publications, the press, etc.

One of the basic concepts in the words and thoughts of Imam Ali is "unity", as in Nahj al-Balaghah, the dignity and authority of the Islamic nation (Ummah) is emphasized in the shadow of unity. Although the word "unity" is not used in Nahj al-Balaghah as solidarity, there are various combinations and interpretations in the semantic field of "unity".Considering the situational context and the various political and social conditions, it leads the audience's mind towards the vital issue of unity. This paper examines and semantically analyzes the vocabulary and combinations of the semantic field of unity and its concepts and examples. Using descriptive-analytical method and semantics, it has tried to examine and analyze  the semantic components and contextual implications of vocabulary and combinations of the semantic field of unity in two sections of  “ combinations indicating favorable unity” and “combinations indicating unfavorable unity”. It also  examines and analyzes  “collocation relation” to express the fact that  concepts of cooperation, compromise and reform and examples such as ideological, social, political and emotional unity have played a role in the field of  unity and can have a positive or negative semantic load according to the context.

One of the influential Islamic arts is reciting the Holy Qur’an in its own desirable artistic and scientific way, which is general and all-encompassing, attractive to all nations, and compels man to think. Although the recitation of the Holy Qur’an is a very broad and complex science, but its artistic aspect has a radiant display that for the consistency of its recitation, various structures go hand in hand and complete the architecture of its recitation. One of the characteristics of complete recitation that exists in the chain of recitation sciences is the science of recitation differences. The excellent reciters of the Holy Qur’an perfect their art to the highest level by reciting the recitations of the seventh or tenth recitations, which in addition to having a great effect on the audience and listeners. Leave spiritual influence between Muslim nations and tribes in different countries and strengthen the unity among Muslims. In the above study, according to a comparative and analytical study, the reasons for these differences are examined and its purpose is to influence the different readings of the Qur'an on the audience and the unity of nations.

The "Golden Chain" is the most important and famous speech of the eighth Shiite Imam; The sentence was issued in 200 AH in Neishabour, at the request of a large number of non-Shiites, especially the companions of hadith. Due to the reflection of the narration in Shiite and Sunni sources, the Golden Dynasty has been much debated. A review of the many researches that have been organized on this hadith shows that ideological concepts such as monotheism and Imamate have been the most emphasized. The present article tries to explain the purpose and intention of Imam Reza (as) from the selection and retelling of this hadith by the method of historical analysis and considering the discourse conditions and emphasizing the author-oriented hermeneutics. The results of the research show that this choice was completely purposeful in order to invite Muslims and beyond the monotheistic religions to converge and ask them to stop excommunicating each other. In order to prove this hypothesis, we showed that the completion of the hadith in Shiite narrations that rely on the condition of Imamate is different from the first part in terms of narrator and purpose.