unity

Baha’is believe that all those whom they introduce as prophets, from Adam (peace be upon him) to Baha’u’llah, are all manifestations of God (the Cause), and the truth of religions is not more than one truth, and the manifestations of God (the Cause) are not more than one manifested from the beginning to the end. They say that the manifestations of God return toward the people and this matter is not reincarnation. Baha’is consider the truth of their leaders to be the same as the regression (resurrection) that has been proposed in the Shia school of thought. In this article, the issue of “manifestation” and its difference with the “prophecy” of Abrahamic religions and also the unity of the manifestations of God are examined. What they mean by regression is different from the Shia opinion, and Shia regression is another concept that is not compatible with what the Baha’is say, neither in the form and content, nor in the quality.

In the eyes of Allameh Mohammad Javad Mughniyeh, the unity of Shia and Sunni is essential, and according to his opinion and citing historical texts, at the beginning of Islam, these sects did not exist in the form that we see today,with all these differences, grudges, and enmity. Considering that Muslims have a single God, a single book and a single Qiblah, it is necessary to explain this issue in order to overcome this problem among Muslims. Allameh Mohammad Javad Mughniyeh has raised practical issues in various books. in this research, his opinions on the issue of Shiite and Sunni unity in various books are collected and from his point of view, we examine the issues surrounding the necessity and form of unity. In this research, using official documents to explain the discussion, this issue has been investigated in a descriptive and analytical way.

Abdu'l-Bahá has introduced the "unity of the human world" as a supreme principle in the Baha'i religion. He introduces Baha’i as a religion that seeks to realize this ideal, but to what extent Baha’i in general and Abdu'l-Bahá in particular is true in this matter while it is a matter of many doubts. In this article, which is organized by descriptive and analytical method, the principle of unity of the human world is judged. The findings of this research show that the divine religions' call for unity has always been around the monotheism and worshiping God but Baha'i has strayed away from this basic principle. There are also contradictions among other Baha'i teachings with this issue. In addition, we can count numerous behavioral examples of Baha'i leaders that are in contradiction with this principle. These examples show that either this principle is basically not appli- cable - as the Baha'i leaders themselves have not been able to comply with its provisions or that it was formulated to achieve specific goals and for others and the Baha'i leaders themselves did not believe in it. In the meantime, Baha'i's leader’s dependence on the humanistic schools of thought in the East and West distort the innovation and correctness of this principle in this Faith. On the other hand, in its behavior and belief, Baha'i not only does not have a solution to realize the "unity of the human world", but also does not move in the direction of achieving it.

Mirza Sherazi; the great Marja` (leader) of Shias, started Hawzavi education in his birthplace; Sheraz in the last years of thirteenth century and first decade of fourteenth century whereas he set off for Isfahan for his further education and then to the holy city of Najaf. After death of Sheikh Ansari, the Marja`iyat (leadership) of Shia world came in the hands of Mirza Sherazi whereas he taught enormous students in Najaf and Samarra’. The historic Fatwa of Mirza Sherazi about the forbiddance of tobacco marked a heavy defeat for the colonialist England in Islamic countries.
The thing which makes Mirza Sherazi prominent among Maraje`-e-Taqleed of his times, is his efforts for the unity. Mirza Sherazi migrated from Najaf to Samarra’ for the sake of Shia Sunni unity; the city where Ahle-Sunnat were in majority. He stood several times against the wickedness of divisive; even he passed over the blood of his son for this purpose but he never gave any chance to the common enemy of Shia and Sunni to make misuse of that present circumstances.
This article, after a brief explanation of the academic and political character of Mirza Sherazi, describes his activities in line with Shia Sunni unity whereas it also explains his practical character in relation to the people and scholars of Ahle-Sunnat and some of the divisive.

The present paper assesses the unity and lack of social cohesion according to Quranic verses; it intends to prove that Quran pays more attention to social issues particularly unity and social cohesion of Muslims than personal issues. The Quran calls for Muslims to develop a united society in order to achieve material and spiritual gains. This article assesses three subjects, i.e. barriers, strategies and achievements of unity.

Disunity is defined as separation, scatter and distancing. In the Quran and the teachings of Ahl-e Bayt (a.s) this word means distancing of hearts, emotions, beliefs and religious understandings. Such a distance is the result of man’s immoralities and his unethical characteristics, which are rooted in wrong religious beliefs. Disunity has a definition in the entire aspects of life, i.e. personal and social life, family, culture, politics, beliefs, economy and military. This paper intends to find the meaning of disunity according to the Quran. The outcome of this research study is an academic, comprehensive and precise explanation of disunity in all aspects of Muslims’ material and future life. In order to achieve the desired intentions, the author has searched the Quranic verses.

The present paper assesses terminology of ''unity and solidarity'' and then analyses various types of unity according to the Quran and Nahj Al-Balaqa. According to sociology, unity in religion is divided into three types: first, unity in societies, second, unity in the field of Ibrahimic religions, and third, Islamic unity. This paper intends to study Islamic unity. In Islamic unity, the author deals with the principles and major factors of unity; such as monotheism, Islam, the Quran, the Prophet of Islam (s.a), love of Ahl-e Bayt (a.s), Islamic brotherhood, Muslim's Qiblah and Hajj pilgrimage. Also the paper assesses major ways for achieving Islamic unity; e.g. boosting commonalities, tolerating other's belief, critiquing without disrespecting, academic exchange between Muslim scholars, refraining from fanaticism, promoting Islamic unity, and having good will for each other. Such issues are assessed based on the teachings of the Quran and Nahj Al-Balaqa. Other issues assessed in this paper based on the Quran and Nahj Al-Balaqa include the outcome of Islamic unity such as security, dignity, religious power, national solidarity and honor, growth of Islamic society, and increase in divine blessings.