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One of the prevalent social and cultural disorders before Islam in Saudi Arabia which caused major problems was nonsense prejudices regarding tribe, race, language and belief that The Holy Prophet (S) tried hard to remove this disorder and made great change in this regard. After the demise of The Holy Prophet (S) and boycotting his household, Islamic society kept distance from religious values in many ways such as the recovery of nonsense prejudices in society and its expansion, especially during the caliphate of third caliph this problem became worse. When Imam Ali (As) became the governor, this problem was so complicated that changed to be a religious issue too; so, treating such social and cultural problem required to be tackled intelligently. Therefore, Imam Ali (As) tried to solve this problem by means of two approaches ‘Culture Building and Theoretical Explanation’ and also ‘Standardizing and Changing Theories to Approaches’. The purpose of this research is to investigate and explain Imam Ali’s function in these two axes by means of his states and also other narrations and historical reports.

Divergence and division are one of the important issues of the Islamic world in the contemporary period. From the perspective of Spriggans' research method, the future of Islamic convergence requires that Muslims must first understand the current situation and move towards the desired situation by identifying the causes and obstacles. The purpose of this research is to answer the question of what are the causes and obstacles for the formation of convergence in the Islamic world? The result of the research shows that the current situation does not have much direction towards convergence and we must pave the formation of convergence as the path of a desirable and ideal society, that is, the formation of the Islamic nation because the path of the Islamic Ummah passes through the path of Islamic convergence. By studying and investigating, we come to the conclusion that ambition and idealism, ignoring the prerequisites and necessary grounds for convergence, lack of mental preparation for convergence especially at the level of rulers, weak economic structures, premature politicization of the convergence process along with differences in political and social structures , the contradictory behavior of political leaders, the extra-regional view in politics, security and economy and the means of being in the hands of colonial and arrogant powers and their influence and divisive policies are considered as important factors and obstacles to the formation of convergence in the Islamic world that the above obstacles have caused the failure of the idea of ​​convergence in the Islamic world.

One of the cultural anomalies that was prevalent in Hejaz society before Islam and caused great social problems; There was misplaced nervousness and support for people, race, national language and beliefs. Although the Holy Prophet (PBUH) had practically shown his opposition to this ignorant ethic by participating in the oath of allegiance before the resurrection, after the resurrection he used two methods of "culture building" and "practical measures" to eradicate it. He tried. In the field of culture, he defined a new identity for Muslims based on monotheism, so that all of them from every tribe and race could gather under its banner. And defined new criteria for valuation. And he taught them how to respect human dignity and their rights. And by expressing the negative effects of ignorant nervousness, he warned people not to stir it up. And in the field of action, he took steps that helped to improve people's behavior. The Prophet (peace and blessings of Allaah be upon him) showed them with his rational and non-biased behavior towards his companions and those around him that ethnic, tribal and racial nerves have no place in his school; And by a general pact in Medina, instead of tribal pacts, he created a single nation; And established this new identity with the covenant of brotherhood between Muslims; And by selecting worthy agents and highlighting the faithful and worthy companions from different tribes and nationalities, he showed them a practical model. And by respecting women and respecting their rights, he took action to eliminate gender prejudices.

During the Seljuk period, the political institution affects the institution of religion and social relations that is why we have emphasized, in this paper, on the role of political structure in dealing with social and religious groups. As far as possible religious hierarchy was organized within the framework of the state, and religious affairs were under the control of the minister. This research, by a problem-oriented approach, attempts to explain the actions and attitudes of Seljuk rulers in relation to the community of Ja’fari Shiites. The findings of the research indicate that Ja’fari Shiites had rights and freedoms such as holding meetings, preaching, debating in the social arena. Shiite cultural institutions, such as schools and mosques, were active in various cities. The presence of Shiite scholars in urban administrative positions, such as judgments and superintendency, and in state administrative positions such as the ministry, were recognized. The findings of the research offer several reasons why Seljuk rulers had taken such a tolerant approach towards Ja’fari Shiites.

Before the rise of Islam, a tradition was governing known by the Holy Quran as “the primary jahiliyya”. For some commentators, the word “primary” conveys existence of two types of jahiliyya including primary and secondary. To illustrate the mentioned viewpoint, by applying a content analysis method, present paper provides a response to the principal question on the factors of Jahiliyya`s Culture and its representations in the present era? The results of this study imply that there are some factors in jahiliyya`s culture such as false ideas about god, ignorantly-made judgments, prejudice and adornment. Since these factors are not limited to a specific geography or time, they can create jahiliyya`s culture in every place and time. Among its examples in contemporary societies, one can refer to racial discrimination, secularism, unfair judicial decrees and regulations, self-glorification and showing off adornment in public etc.

Al Bidayah wa-Nihayah is a famous book on the history of Islam, written by Ibn Kathir Dimashqi (701-773 'AH'). He has anti-Shia views due to the effects of spatiotemporal conditions and particularly the influence of such professors like Ibn Taymiyyah. The present paper seeks to criticize Ibn Kathir's historiography of Shiism in the aforementioned book by making a general review of his methods and approaches. This paper is written as a critique of documents, content and methods of Ibn Kathir's historiography. The most important criticisms directed to it are: internal contradictions of aforementioned book, its inconsistency with the Quran, tradition and history, biased "selection and omission", and "acceptance and rejection". A thorough analysis if this book indicates that the writer omits, rejects, distorts or justifies any historical account which does not correspond with his own views and attitudes; firstly to justify his own religious beliefs and secondly due to his anti-Shia attitudes.

Ibn Abi al-Hadid is a commentors of Nahj al-Balagha and an authors of the seventh Hijra century. One of the most important matters in his commentary of Nahj al-Balagha has been known as his toleration with regard to the views of other denominations, this manner of study has made his work a scholarly deep and authoritative. In the paper, the roots of his scholar manner in the work have been brought into consideration and it has been shown that his toleration has led to reasonability of the work to such an extent which no considerable case of prejudice can be found in it. Though some cases of light prejudice may be found in the work, the toleration has made them of no effect. Ibn Abi al-Hadid`s Shiite place of birth in Madaen, his education in Nezamiyya of Baghdad in the presence of different teachers with different religions can be counted as the grounds of such a quality in him. One can meet clearly such a state in his speeches and interaction with the opponents.